amin yaghoubi

This research investigates newly discovered poems by the poets Nazari Qohestani, Nezari Bajaei Shirazi, and Jalaluddin Atighi, which have been overlooked in literary sources. Using a descriptive-analytical method, the study first focuses on a ghazal by Nezari Qohestani, a skilled poet of the Seventh century and first quarter of the eighth century AH. He has a collection of poetry that has been edited and published by Mazaher Musafa. In Anis al-Khalwah wa Jalis al-Salwah, five ghazals by him are included, one of which is not found in his published divan. Next, a ghazal and a quatrain by Naser Bajaei Shirazi, a contemporary of Saadi, are analyzed. A short divan has been published by Mahmoud Madaberi, and some ghazals have also been compiled by Milad Azimi. However, in Anis al-Khalwah wa Jalis al-Salwah, a ghazal by him is mentioned that is not present in any of these compilations, along with a newly discovered quatrain from Tazkarat al-Shu'ara (a manuscript from the Malek Library, number 5319). Finally, three ghazals by Jalaluddin Atighi, a poet of the Seventh and eighth centuries AH, are analyzed. His poetry collection has been published in photo-reprint form from a manuscript in the Fateh Library in Turkey. Eighteen ghazals by Atighi are mentioned in the poetic anthology Mounes al-Oshaq wa Tuhfat al-Afaq two of which are newly discovered, along with another new ghazal attributed to him in Anis al-Khalwah wa Jalis al-Salwah. This research emphasizes the importance of identifying and documenting newly discovered poems and contributes to the richness of Persian literature.

Rowzat al-Nazer and Nozhat al-Khater is a significant and esteemed anthology from the 8th century. Before exploring the main topic, it was essential to clarify an important distinction: there were three texts with similar titles. The first, Rowzat al-Nazer and Nozhat al-Khater by Abd al-Aziz Kashi, was the primary text and the focus of this research. This manuscript was housed in the Istanbul University Library and consisted of a collection of Arabic and Persian poetry (See: Kashi, n.d., No. 766 F).Fenkhā described this text as follows: "It is a substantial book compiled by Abd al-Aziz Kashi in one large volume divided into 3 sections: 1. Praises, wisdom, and etiquette, which is further divided into 2 chapters: the first containing 50 sections and the second containing 15 sections; 2. Various stories organized into 22 chapters, some of which are divided into several sections; 3. Miscellaneous topics presented in 8 chapters. The book includes both Persian and Arabic poetry" (Derayati, 2011/17: 241). However, it seemed that Derayati had erred in his description of the text's chapters as the arrangement differed from what was referenced. Additionally, while Derayati attributed a copying date of 792 to Rowzat al-Nazer, the manuscript itself lacked both a specific copying date and information about the scribe.Seyyed Ali Mirafzali commented on this issue: "The date of this book remains unknown. However, since Abul-Majd Tabrizi mentions him with a prayer phrase in 723 AH while copying Resaleh Qalamiyeh, another work by the author, it can be inferred that the compilation of Rowzat al-Nazer has likely occurred in the first quarter or at most the second quarter of the 8th century." (Mirafzali, 2003: 97)The second text titled Rowzat al-Nazer, Nozhat al-Khater was distinct from Abd al-Aziz Kashi's poetry anthology. This manuscript was housed in the Hagia Sophia Library and was cataloged as No. 4020. It consisted of a collection of stories organized into 15 chapters with poems interspersed throughout the narratives (See: Unknown author, 881, no scribe, No. 4020). Notably, Fenkhā also attributed this text to Abd al-Aziz Kashi (See: Derayati, 2011/17: 242).The third text, also titled Rowzat al-Nazer and Nozhat al-Khater, appeared to be an abridgment of Kashi's original work. This manuscript was located in the Hagia Sophia Library and was cataloged as No. 4019. It summarized the poems found in the Istanbul manuscript but did not attribute the poets' names (Unknown author, n.d., no scribe). In the catalog of Iranian manuscripts, this version was referred to as an excerpt from the Istanbul manuscript and was attributed to Abd al-Aziz Kashi (See: Derayati, 2011/17: 242); however, the original manuscript did not mention the author's name.

This research employed a descriptive-analytical approach. The manuscript of Rowzat al-Nazer and Nozhat al-Khater served as the primary source for the study supplemented by other manuscripts and printed copies to verify or refute the attributions being examined.

The analysis of the anthology Rowzat al-Nazer and Nozhat al-Khater yielded important insights into the accuracy of attributions made within this 8th-century collection of Persian and Arabic poetry. The findings from our investigation into several dubious attributions are summarized below:Incorrect Attribution to SaadiThe anthology contained a three-line poem that had been attributed to the renowned poet Saadi. Our investigation definitively established that this attribution was incorrect, suggesting that either the poem belonged to another poet or was a piece of lesser-known origin.

Valid Attribution to Vatvat:

A ghazal attributed to Vatvat in the anthology appeared in the printed Diwan of Rashid, corroborating its authenticity. Conversely, the attribution of this same ghazal to Saadi, as noted in the appendix of Saadi's ghazals in Foroughi's edition, was incorrect. This discrepancy highlighted the need for careful scrutiny of attributions in poetic collections.

Plausible Attribution to Sanai:

Several lines from a qasida had been attributed to Sanai and this attribution appeared plausible based on stylistic and thematic elements. However, a competing claim by Modarres Razavi suggested that these lines might actually belong to Abd al-Vasea Jabali, indicating the complexity of authorship in poetic traditions and the necessity for further comparative analysis.

Mixed Attributions to Ez al-Din Mahmoud Kashi:

The anthology featured two quatrains attributed to Ez al-Din Mahmoud Kashi. Our findings confirmed that one of these attributions was accurate, while the other was not. This highlighted the challenges of verifying authorship, particularly when multiple works were ascribed to a single poet.

Accurate Attribution to Athir Akhsikati:

The attribution of a quatrain to Athir Akhsikati had been verified as accurate. This finding reinforced the significance of this poet in the anthology and contributed to a better understanding of the literary landscape of the time.

Attribution in the Dispute between Rudaki and Kamal:

In a notable dispute between Rudaki and Kamal regarding a quatrain, our analysis suggested that it was more logical to attribute this work to Kamal. This finding illustrated the intricate interrelations among poets of the era and the interpretive challenges in attributing works correctly.

Questionable Attribution to Saadi:

Finally, three lines critical of women, which were presented in the form of a Masnavi, had been attributed to Saadi. However, our investigation raised significant doubts about this attribution, suggesting that it might not accurately reflect Saadi's body of work or thematic concerns.

The anthology Rowzat al-Nazer and Nozhat al-Khater was a significant contribution to our literary history from the 8th century AH, particularly in its role in attributing poems to poets active before this period. However, it is important to acknowledge that some erroneous attributions existed within the anthology. This research examined several dubious attributions, yielding the following

The attribution of a three-line poem to Saadi was definitively incorrect. A ghazal attributed to Vatvat in this anthology appeared in the printed Diwan of Rashid, suggesting that this attribution was accurate. Conversely, the attribution of this ghazal to Saadi, as noted in the appendix of Saadi's ghazals in Foroughi's edition, was incorrect. Several lines from a qasida had been attributed to Sanai and this attribution appeared plausible. However, Modarres Razavi, in his discussion of this qasida in Sanai's Diwan, suggested it might actually be by Abd al-Vasea Jabali. Two quatrains had been attributed to Ez al-Din Mahmoud Kashi; one attribution was correct while the other was not. The attribution of a quatrain to Athir Akhsikati was accurate. In a dispute between Rudaki and Kamal regarding a quatrain, it seemed more logical to attribute the work to Kamal. Three lines, presented in the form of a Masnavi and critical of women, had been attributed to Saadi; however, this attribution was highly questionable.

One of the mysteries that has always been raised in dictionaries and stylistics books is the use of the word "mar" in ancient texts. This word appears in dictionaries in such a way that uncertainty has been expressed about its definitive meaning, and only by considering evidence and context have they attempted to find its semantic boundaries. Upon examining dictionaries, no firm meaning was found for it. In Bahar's stylistics book, no definitive information is given about this word, and it deals with semantic boundaries and conjecture. This article, with due research caution, proposes that "mar" in all instances can be an abbreviation of "magar" (except/ unless). Just as "ar" is an abbreviation of "agar" (if). This "mar" (abbreviated form of magar) is still used in today's local dialects. In Kurdish, Laki, Luri, and Bakhtiari dictionaries, "mar" is considered an abbreviation of "magar" (except/ unless). Furthermore, "magar" (except/ unless) has been used in ancient texts in various meanings such as emphasis, doubt, question, exception, limitation, etc. Precisely, "mar" has also been used in these meanings. The present research, based on various examples, aims to seek and prove this matter.

The present study aimed to investigate the relationship between the selected factors of related skill and health physical fitness with the classic risk factors of cardiovascular disease of employees of the police command in North Khorasan.

Methods and Materials:

 This research was conducted by correlation method with applied nature. The statistical population included 50 employees of the North Khorasan Police Force who were chosen randomly. Cooper’s test was used to evaluate cardiovascular endurance, the sit-up test was used for muscular endurance, the Wells test was used for flexibility, and the 100-meter running test was used to measure speed. To evaluate the serum levels of Triglyceride (TG), High-Density Lipoprotein (HDL), Low- Density Lipoprotein (LDL), and Total Cholesterol (TC), blood was drawn from the subjects, 48 hours after the performing physical fitness test, in 12 hours fasting condition. Descriptive statistics (mean and standard deviation) methods were used for data collection. Moreover, Kolmogorov–Smirnov test was used to confirm the normality the data distribution and spearman correlation coefficient to determine the correlation between the research variables. Data analysis has been performed using SPSS software version 22.

The results of the research showed that there was inverse and significant relationship between cardiovascular endurance and TC (p= 0/024, r= -0/319); however, there was not any significant relationship between cardiovascular endurance and HDL, LDL and TG. Regarding the values of muscular endurance, the results of the test showed that the mentioned index has inverse and significant relationship with TC (p= 0/033, r= -0/302); however, there was not any significant relationship between muscular endurance and HDL, LDL and TG. There was not any significant relationship between flexibility and HDL, LDL, TC and TG. Finally, there was a direct and significant relationship between speed and TC and TG values (p= 0/018, r= 0/332), (p= 0/037, r= 0/296). However, there was not any significant relationship between speed and HDL and LDL.

Based on the findings of the present study, it can be concluded that people who have higher cardiovascular endurance and muscular endurance have a lower and more favorable TC level than people who have lower cardiovascular endurance and muscular endurance. Furthermore, the lower the speed record in people, the lower their TC and TG will be.

Text stylistics is one of the most important ways to reach the historical boundaries of works; by studying the stylistics of a text and examining its linguistic, intellectual, and literary domains, one can determine its type of prose and its period. Therefore, what is important in these studies is form and content. Bahar defines style as: "Style in literary terms refers to a specific method of perceiving and expressing ideas through the combination of words, choice of vocabulary, and mode of expression-style gives a literary work its own unique aspect in terms of form and meaning. Therefore, style in its general sense is the realization of a literary type of perception in the world that determines the main characteristics of its product (a composed or written work)", (Bahar, 2014: 1/16). Bahar considers form and content as important in determining style (Bahar, 2014: 1/17). Farshidvard also refers to the importance of form and content in determining style: "Style emerges from the combination of spiritual and formal features of a literary work" (Farshidvard, 1999: 2/219). Mahjoub considers style as the expression of the writer's or poet's thought in his own special way (Mahjoub, n.d: 49). Shamisa considers three conditions of a special perspective, selection, and deviation from norms necessary for achieving style (Shamisa, 2001: 15). However, today there are different approaches to style that can be referred to for further understanding of stylistics (Fotouhi, 2012: 125-196). In any case, it must be acknowledged that what is important in the analysis of the style of a work is the formal and content analysis that encompasses the three linguistic, intellectual, and literary domains. These three domains can help us in determining the type of prose and its historical boundaries.


The method of collecting information in this study is library research and data extraction. This research was conducted using an analytical-descriptive method, and its statistical population includes the book "Noz’hat-ul-Oqul fi Latayef el-Fosool" and books on stylistics.
 


The present study aims to examine the stylistic features of the text in the three linguistic, intellectual, and literary domains using textual data, while enumerating the features of the handwritten version of "Noz’hat-ul-Oqul fi Latayef el-Fosool" by Abu Tahir Muhammad ibn Muhammad Yahya Aufi. Since the name of the writer and the date are not mentioned in the single manuscript of "Noz’hat-ul-Oqul" (Ayatollah Marashi Library No. 9084), this research aims to determine its historical period and type of prose based on stylistic features. The present research was conducted using a descriptive-analytical method, and based on the conducted analysis, the linguistic features of this text date back to the sixth to eighth centuries. Moreover, from a literary point of view, it is a technical prose that focuses mainly on description and literature. It has benefited from new literary industries based on technical prose, such as simile, metaphor, innovative themes, interpretive use of letters, and author's analogies. From an intellectual perspective, this work is included in texts that represent Islamic ethical concepts. The author's respect for Shia Imams is also evident in the text. However, based on the present research, there is doubt and skepticism about attributing the text "Noz’hat-ul-Oqul" to the author of "Jawame ul-Hikayat". The reasons for this suspicion are as follows:
Inconsistency in attributing the authors of these two works to Abdur Rahman Aufi

 In the twenty-fourth chapter of "Noz’hat-ul-Oqul fi Latayef el-Fosool", which is written about gratitude, the author speaks of Abdurrahman Afui, who is the great uncle of the author: "It has been narrated from Abdurrahman Auf-may God be pleased with him that he is the great uncle of the author of these chapters..." (Aufi, n.d: 110 a). The same phrase appears at the beginning of a story in "Jawame ul-Hikayat" in the fourteenth chapter of the second part, which is about gratitude, with the difference that instead of uncle, ancestor is mentioned: "It is reported that Abdul Rahman Auf - may God be pleased with him - who is the ancestor of the author of the book.." (Musafa, 2014: 367.  

No reference to "Noz’hat-ul-Oqul" in other works of Aufi

If we are based on Aq Qala's claim that "Noz’hat-ul-Oqul" is from the author of "Jawame ul-Hikayat", there are two possibilities for when this text was written. One is the same one given by Safari Aq Qala, which is based on the fact that this text was written before "Jawame ul-Hikayat": "The author of these lines thinks that Aufi wrote "Noz’hat-ul-Oqul" before "Jawame ul-Hikayat", and later, when he wanted to compose a huge text such as "Jawame ul-Hikayat", he wrote parts of "Noz’hat-ul-Oqul" is included in the text. The fact that confirms this point is that at the beginning of "Noz’hat-ul-Oqul", the author mentioned his two books named Ghoniyat el-Awsaf and Maniyat el-Wasaf, as well as Zubadat ol-Maali, and if he had written this work after his two voluminous and valuable works - "Lobab ol-Albab" and "Jawame ul-Hikayat", as a result, he should have mentioned those two writings in the preface of "Noz’hat-ul-Oqul". (Safari Aq Qala, 1391: 14). The opposite of this possibility can also be true. What can be the reason that the name of "Noz’hat-ul-Oqul" is not mentioned in the "Jawame ul-Hikayat" and "Lobab ol-Albab"?! If there was no reference to other works of Aufi in any of the mentioned texts, this concern would not have arisen in the minds of the writers. In the historical books, there is a mention of Lobab, Jawme and the translation of Faraj bad al-Shadat, but there is no mention of "Noz’hat-ul-Oqul". Can't this be a place of doubt?! The second possibility, which is not considered by Safari Agh Qala, is that he wrote "Noz’hat-ul-Oqul" after the "Jawame ul-Hikayat" and "Lobab ol-Albab". If so, one should ask oneself what is the reason for not mentioning this great work of his in the preface of "Noz’hat-ul-Oqul"? While in the preface of this book, the author of "Noz’hat-ul-Oqul" has even mentioned his booklet, but he has never mentioned the two great works of "Jawame ul-Hikayat" and "Lobab ol-Albab" (Aufi, n.d: 1a). It seems that this issue also creates doubt in identifying these two aufis as one.

Incompatibility of the style of the Jawame ul-Hikayat with Noz’hat-ul-Oqul

In stylistics, Bahar has pointed out a key point in connection with the "Jawame ul-Hikayat". He believes that: "It is better to obtain the true style of Aufi from the "Lobab ol-Albab"; because it is not clear whether a story is written by him or it is directly quoted from a Persian book (Bahar, 2013: 3/38). According to Bahar's opinion, these anecdotes can be directly quoted from another Persian book. This case can seem reasonable to the owner of "Noz’hat-ul-Oqul". Based on this, can these similarities be a convincing and sufficient reason to recognize them as one?
 


"Noz’hat-ul-Oqul" is a technical prose written by Abu Tahir Muhammad Aufi, in which its technicality is reduced in some parts of the text to match the narrative style. However, it cannot be denied that the majority of this text is technical. The stylistic features of the text and the use of poetry by poets before the seventh century place this text in a period before the seventh century. Linguistically, there are stylistic features in it that belong to texts from the sixth to eighth centuries. Some of these linguistic features include: the letter "ya" indicating continuity, omission of pronouns referring to verbs, writing "Ke" connects letters as "kei", special pronunciations and writings, neglected Persian and Arabic words. From an intellectual point of view, "Noz’hat-ul-Oqul" includes narratives with Islamic ethical content. Throughout these narratives, in addition to their content, important mystical figures such as Bayazid Bastami, Junaid Baghdadi, Mansur Hallaj, Rabia bint Qazdari are mentioned. Respect for Shia Imams is also seen in these narratives. From a literary point of view, it has extensively used various literary industries based on its stylistic features. These industries include: simile (in various forms), metaphor (in various forms), various types of allegory, various types of ambiguity, innovative thematic compositions, interpretive use of letters, and author's analogies. In the final part of this research, the authors conclude that the attribution of this work to Aufi (the owner of "Jawme ul-Hikayat") is doubtful.

The present research investigated the corrective damages of the text of Nuzhat Al-Oghul Fi Latifa Al-Fosol and presented various evidence and examples to prove this issue. Nuzhat Al-Oghul Fi Latifa Al-Fosol is written in prose on the subject of Islamic ethics and mysticism, by Abu Tahir Muhammad Bin Muhammad Yahya Aufi. This one-copy text has been corrected by Iraj Afshar and Javad Bashari. The basis of this research was a comparative critique of the work corrected with the original version, and similar examples of ancient texts have been mentioned in some cases to confirm and complete the correction of defective samples. Although the text is a single copy, and the editors have considered the texts’ margin effect as a copy, there are several correctional damages that the authors of the present study have to investigate. These damages are classified into several headings titles, including ignorance of the original version, ignorance of the metre of the verses, false meaning of verses, text extensions, text shortcomings, ignorance of the sentence structure, and such examples that have been obtained by matching the text of the book with the original version. Moreover, only the obvious errors of the work were examined to avoid the prosaic prolixity.

Nuzhat Al-Oghul Fi Latifa Al-Fosol is a single copy text (with serial No. 9084, Ayatollah Marashi Library) by an author named Abu Tahir Muhammad Bin Muhammad Yahya Aufi. Iraj Afshar says, "It is an unknown text" and has corrected it (see Afshar, 2011, p. 13). Little is known about the owner of Nuzhat. There is also doubt about the correctness of the author of the book. At the beginning of the book, some have called him "Al-Oumi" due to the author's name being distorted in the version (see Version: 1a). Afshar has corrected it as "al-Aufi" since the author of the Nuzhat Al-Oghul says about his uncle "Abd al-Rahman Auf" (see: Afshar, 2011, p. 167; manuscript: p. 110a).

The data collection method in the present research is the library and tacking note. In this research, the printed text of the book Nuzhat Al-Oghul Fi Latifa Al-Fosol was compared with the original version by the analytical-comparative method. Corrections in this text have been cited by matching the printed version and text to prove a more societal example of ancient texts in some cases.

This research has addressed the corrective damages in the following categories:Grammatical Errors: the ignorance of the grammar in some cases has caused corrective (criticism) damages. A sentence is presented in a position of the text, which is not grammatically correct. In Afshar's correction, it is stated, "Let each of us speak the truth, so that there was no wrong in it, which, by its blessings, will free us from this prison" (Afshar, 2011, p. 187). The verb "not being" is mentioned in the version, and the sentence ends with the same verb (see 120a). In the following, "be that" is the beginning of the following sentence, and that "be that" means hope that has been used, "Let each one speak the truth, as there is nothing wrong with it. May it really free us from this prison with its blessings" (Version: 120a). Damages of Pun and Saj: Due to the calligraphy of the version of Nuzhat Al-Oghul and continuity of words in prepositions, plural signs, compound words, and similar examples, pun and saj in this work need serious revision. Failure to pay attention to the connection of words with these devices destroys the artistic beauties of the work, mainly that they have been acquired by ancient calligraphy (see Jalali & Forouzandehfard, 2018, p. 108). In an example of Afshar's correction, it is stated, "He did not extend his hand and finger towards the bread" (Afshar, 2011, p. 106). In the version, "hand and finger did not extend towards the bread" is mentioned (Version: 71a). It is clear that the author's construction was creating punctuation between the two words of finger and towards the bread. The neglect of this critical matter has destroyed it in correction. Lack of attention to the metre in the poems: Persian metres are one of the things that the critic and the corrector can comment on decisively. Ignoring this vital point is sometimes misdiagnosed. In some parts of the text, the wrong correction has disturbed the verse’s metre and meaning (Afshar, 2011, pp. 44 and 175). Additionally, items such as text deficiencies, text redundancies, serious spelling mistakes that had a significant effect on correction, as well as grammatical errors, were examined. Examples of these damages were provided during the research. The most important achievement of this research is to prove the revision of the correction of the text of Nuzhat Al-Oghul Fi Latifa Al-Fosol.