Abu al-Qasim Fazl bin Mohib Neishaburi, the Sheikh, Imam and preacher of the 5th century AH in Neishabur had several written products, among which is his collection of majalis, generally mentioned in manuscript indexes as majalis or interpretive majalis. These have not been corrected so far. The present paper aims to introduce this manuscript and its content analysis. The introduction of Fazl bin Mohib's interpretive councils, written in Persian, is important in terms of calligraphy and historical order of the Persian language, as well as the history of exegesis and exegetical methods. In this descriptive-analytical study, besides introducing interpretive councils, the content and methodology have also been studied. Also, the present paper makes a comparative analysis of Fazl bin Mohib's exegetical Majlis with that of al-Fusul Abd al-Wahhab Hanafi (early 5th century), Lab al-Lab Rawandi (6th century) and Zahra al-Riyad and Nozha al-Qulob al-Miraz by Suleiman bin Dawood Saqsini, all with the same style. Attention is drawn to the prevalence of the preacher approach in the interpretation, the importance of the mystic and Sufi approach in interpreting the fourth to the sixth centuries, as well as the influence of the flow of commentary writing on the thoughts and works of Karamiya.

The results of the analysis of ancient manuscripts show that the term Inha’ was originally used to convey the message. The term was gradually used to refer to textual traditions, beginning in about the sixth century AH. The findings of our study show that in the seventh and eighth centuries AH, this term became widespread among Muslim scholars and found different meanings .After the eighth century AH, Inha’ became very popular and became a well-known term, though with different uses, in the field of textual research. In general, the term of Inha’ represents three specific uses: first, the approval of the manuscript; in these cases, Inha’s notes mean that the manuscript has been reviewed. Second means editing the manuscript; in these cases, Inha’s notes means that the person or persons have read and edited the manuscript. The third meaning that is more recent is the concept of description and interpretation of the manuscript text. In these cases, the person who writes the Inha’ note either describes the manuscript himself or states that another person has described the manuscript.

Molla Ahmad Naraghi (died 1244 or 1245 AH) is one of the greatest jurists of Iran in the early Qajar era. In addition to authoring numerous works in jurisprudence and principles of jurisprudence, mainly in Arabic, he also left valuable works in Persian literature and ethics. Molla Ahmad's Me’raj al-Sa’adat, which is a free translation (from Arabic to Persian) of his father Molla Mohammad Mahdi's book entitled Jame’ al-Sa’adat with additions and changes, has a special place among Persian moral books. In addition to the fact that many manuscripts of this book have reached us, it has been printed many times in Lithography and etc. However, there is no edited text of this book based on scientific criteria. The most reliable and famous edition of it was published by Hejrat Publications (without the editor's name) in 1378 "with correction, research, comment and editing". Various faults can be seen in this edition, which shows carelessness in editing and research. In this article, we will criticize this edition from different perspectives of edition, stylistics and the principles of text correction, and we will present our suggestions for its editing.

The text has an obvious identity; but context potentially refers to a set of perceptions and beliefs that originate from imagining the future, scientific hypotheses, religious beliefs, general and cultural beliefs, and the reader's perception of the author's mentality. By combining text and context, various "discourses" and interpretations are formed, all of which end up with the reader's freedom of action in giving meaning to the text and the death of the author, and thus the value of the literary work compared to the cultural, literary and social capital of a language is evaluated The same thing that happens in rectification Hafez Shiraz narrated by Ahmad Shamlou and Diwan Hafez with correction and narration and new reading, based on speculations (reading strategy), reading unwritten texts (white reading) and removing or selecting prominent elements (omission and highlighting) and identity and form Different accepts that it originates from the inclusive worldview and within the framework of the text's signs, and it follows different "horizons of expectations" both for and against. The present research, using the method of qualitative analysis and using library studies, in order to express this issue, comes to the conclusion that the striking compatibility of Shamlu's work with the components of the "Reader-centered" approach and his success in provoking the audience's reaction is due to the high frequency of the component "omission and highlighting" and "waiting horizon" are discussed in the work.

Kamaluddin Haji Baba ben Mirzajan Qazvini is one of the famous students of Sheikh Bahai. He has written Kalamul Moluk in 1043 A.H; and its copy has not been found in any sources. The unique manuscript in Persian on gnosticism with having number 10294 is in the collection of the Majles Library. The subject matter of Kalamul Moluk pertains to the lives and sayings of the gnostics, sages and prophets. The thought-contents of the work reflect the gnostic ideas of the writer and to an extent show his acquaintance with subjects like: astronomy, history, lexicography, literary genres of prose and poetry and other literary disciplines. Hence, the edition of the text is all the more necessary. The prose of Kalamul Moluk , like most of the gnostic texts , is simple and far from complexities and it is marked by precise and short sentences. This manuscript is the revelation of the proud Islamic gnostic heritage of Iran and an achievement of the Iranians. Therefore, its edition is a cultural necessity in our society. The present article aims at high-lighting the core issues embedded in the Kalamul Moluk. The researches on the text show that the core-contents of the text are replete with gnosticism and ethics. The methodology is based upon the prescribed tools of the library with descriptive and analytical manners.

Mohammad Amin Riyahi the editor of Mirsad-o-Ebad, choic the Bursa manuscript as a basic manuscript in the correction of this work and who write that the Raisol Kottab manuscript is a old manuscript. Review between to manuscript, show that S manuscript in some dimentions prefer to BU manuscript. One of the preference aspects is the musical principle of this manuscription. The musical principle one of the basic aspects in expression style of Mirsad-o-Ebad and this aspect Has been carefully considered in S manuscription with compare by BU manuscript.in other hand Lingustic and stylistic aspects of Mirsad-o-Ebad much attended in S manuscript and this manuscript show the old lingustic aspect of Mirsad-o-Ebad. Beside of this records of poems from auther and otheres that come in this work, in S manuscript is correct than of BU manuscript and s manuscript in this three aspect have a decisive preference to BU manuscript. In this article we debate around this subject.

vaghaeibene is one of the illuminative states in Sufi conduct, in which the salek sees his inner self in relation to the unseen world. The vaghaei has been called a state between sleep and vigilance, which occurs especially when sitting alone and absorbed in the remembrance of the incident. vaghaeis like a dream are symbolic and it is the Peer who informs the salek about the impending danger or the concerns of the conduct by its interpretation and interpretation; Therefore, the knowledge of this vaghaeis is needed. After analyzing the vaghaeis from the perspective of the Sufis, its difference from a dream, and examining the tradition of telling vaghaeis and writing vaghaeis, we will examine the treatise on mention of vaghaeis , which are excellent answers to the vaghaeis and questions of a disciple named Akhi Razi. With short and clear answers, Bakhrezi, in addition to expressing some aspects of the epistemological system in the Kabruyeh school, also expresses his fatwa in the related topics. This fatwa is sometimes taken from the opinions of advanced elders. In events, Bakhrezi often pays attention to the guiding aspect rather than mere interpretation; Therefore, his instructions are based on how the realist should behave. In addition to its epistemological value, Risalah of the mention of vaghaeis is also important as an ancient literary text.

Ibn Arabi's Fusus-al-Hakam is one of the most important books in the field of theoretical mysticism. Hence, many descriptions have been written about it since its compilation. One of these well-known explanations of the Fusus-al-Hikam is the commentary of "Dawood Qaisari", in which because of several reasons, e.g., comprehensiveness and adherence to the original text of Fusus-al-Hikam, it is quite noticeable. An important feature of Qaisari's description is that before explaining the Fusus-al-Hikam, an introduction, in twelve chapters, is given at its beginning, where in terms of scientific classification and order in understanding theoretical mysticism and concepts of the Fusus-al-Hikam is important. While it can solve many problems of the Fusus-al-Hikam. According to this introduction, one of the anonymous mystics of the ninth century named Khalvati-Tabrizi has translated and explained the introduction of Qaisari's commentary on Ibn Arabi's Fusus-al-Hakam in Persian. The upcoming research, which has been carried out in an analytical-descriptive way and with reference to library sources, is devoted to the investigation of the structure and style of this book and the introduction of its manuscripts that are kept in the national and Astan al-Quds libraries. The results of the research show that this work is important in terms of style and in terms of the type of translation Although in some cases and by necessity, it has come close to literary translation.

AbstractThe present article, which has been written with a prescriptive approach, is devoted to the content analysis of the manuscript " recruitment " written and translated by Abbas Gholi Khan Kalati. The author of this work went to Istanbul to learn military techniques and after returning to Iran to inform his compatriots about the situation of the military forces and how to train the troops of foreign countries and the rules of recruitment in the Ottoman and other countries has compiled this work . The present study, which is written by content analysis method , the findings of these studies indicate the author's pathological view in explaining the causes of hatred of military service and the shortcomings of the recruitment method in Iran. In this regard, while sanctifying military service, he has provided solutions to organize the service of the recruitment system in Iran , by adapting the methods of recruitment in the Ottoman Empire.

the question of what is the view of Sheikh Baha'i and Hazin towards love, and what is the place of Baldschweiler's modern lyrical short story in these two works, and how can the subject of love be analyzed based on Gutli's table and Likaf's conceptual metaphor. analyzed In addition to introducing the version and expressing its outstanding features, the author analyzed the views of two poets regarding love and then analyzed this issue based on the three theories of Baldschweiler, Guthli and Likoff, using documentary-comparative methods and content analysis and library studies. Baldschweiler's theory, based on the plot of the modern lyrical short story; Gutley's theory is the triple necessary, expected and probable connection of the simile with the sides of the simile, and Likoff's theory is the design of conceptual metaphor. The results of the research show that repetition, bringing synonyms and using interrogative sentences are some of the distinctive features of the Safa al-Qolub version, and addressing as another distinctive feature has brought this work closer to the literary type of rhetoric. The two stories in the two works are examples of modern lyrical short stories. From the analogies with love, 7 cases of bread and halwa are located in the 7th and 4th houses of Gutli and 28 cases of the purity of hearts are located in the 1st, 4th, 5th and 8th houses of Gutli's table. Also, 22 conceptual metaphors with the theme of love were found in bread and halwa and 47 in Safa al-Qulob.

Story attractiveness is one of the popular elements of Ferdowsi 's Shahnameh. The popularity of this work has led to more interest in the publishing and motivation for bonding it with the arts. The fine specimens and the relation between art and Shahnameh can be found in illustrations of court copies. the painters of these manuscripts don't rely only on the content of story and Ferdowsi's narration, and they have been influenced by some instances such as adjoint verses, folklore, tradition of painting and side sources . A sample of this kind of influence was found in the illustrations of the Baysonghor`s version. in this article we are looking for the side factors that have illustrated the illustrated works in this manuscript. The hypothesis was that this factor is a point dependent on the text or people 's perception of Shahnameh. in order to analyze the four important paintings of this manuscript and relying on textual elements and visual signs related to Herat school, we determined the factors influencing the drawing and found that: among these cases, the attached verses have the influence on the illustrations of this manuscript. These verses, having a number of elements, such as a more detailed explanation of the narrative description, provide the possibility of more attractive. However, drawing the illustrations of shahnameh based on the attached verses, adds to their attractiveness, because of lack of integration with the original narration, it creates contradictions with the context of Shahnameh.

Ashraf Jahangir Semnani (d. 798 A.H.), is one of the mystics of Iranian descent of the Chishtiyya sect and one of the Sufi sheikhs living in India. One of his most important works is "Lataif Ashrafi Fi Bayan Tawaif Sufi". This work is in the form of a manuscript and is one of the comprehensive mystical encyclopedias and contains practical and theoretical mysticism topics as well as theological, literary and historical issues. Nizamuddin Gharib Yemeni - disciple of Ashraf Jahangir Semnani - has written this book in a codified form. This research, with a descriptive-analytical approach, introduces the manuscript of Lataif Ashrafi and examines practical mysticism in this book. The basic topics of this research are based on the introduction of Lataif Ashrafi's version and the writing features of the version, as well as the topics of practical mysticism, including Sufism, monastic etiquette and Sufi recommendations. The results of the introduction and examination of the manuscript - which has not been published in Iran so far - is that Ashraf's mystical thoughts and opinions are the meeting point of the views of the Kabruyeh sect, especially Sheikh Alaa al-Dawlah Semnani, the Chishtiyeh sect, and Ibn Arabi's views. Through his interview with Mirsaid Ali Hamdani and Abd al-Razzaq Kashani, he seeks to combine and combine one of the methods of the first mystical tradition (Chishtiyyah) with the mystical opinions of the second tradition in the subcontinent.