چكيده لاتين :
1. Introduction
Persian literature is one of the most prolific literatures in the world, in
such a way that Persian poets and writers have left amazing works for
the future. One of these outstanding works is the valuable book Nafsat
al-Masdour. Its author is "Shahab al-Din Mohammad Ibn Ahmad
Monshy Khorandzi Zaidari Nesawi, the secretary of Soltan Jalal al-
Din Kharazmshah" (Safa, 1986: 3/246). Zaidari Nesawi, the owner of
Kharazmshah's essay, has witnessed many events and atrocities of the
Mongols at first hand. On the other hand, his existence is full of poetic
feelings; for this reason, he has left such a legacy that not only those
who are interested in history, but also scholars of Persian literature,
have benefited from reading it.
One of the stylistic features of Nafsat al-Masdour is the existence of
many parenthetical sentences. Quoting from Amir Hassan Yazdgerdi,
Cyrus Shamisa writes: "In the wording of the book, after the verbal
and semantic arrangements that seemed to be the author's purpose,
there appear many parenthetical sentences so that the words
sometimes look rugged and vicarious and complex" (Shamisa, 2009:
142). These twists and turns in this magnificent work have provided
the basis for some researchers to make efforts to critique and analyze
it and pay special attention to it.
Nafsat al-Masdour is truly a rainbow of verbal and semantic
figures of speech and stunning literary points. This book has found a
special place with the correction and comments of professor Amir
Hassan Yazdgerdi. The main question of the present study is whether there are still ambiguities and inadequacies in the annotations of the
book Nafsat al-Masdour. Despite all the scholarly care and exemplary
skill of the Yazdgerdi, there are still some ambiguities in its
description, due to the punctuality and complexity and weight of the
text of the book; the purpose of this study, therefore, is to critique and
analyze these ambiguities.
2. Methodology
In the main contents of this study, firstly, the desired topic is
discussed; after that, the opinion of Yazdgerdi is presented; then,
through a descriptive and analytical method, by referring to reliable
sources and expressing the argument, the preferred and correct
meaning of the content is displayed.
3. Discussion
In this study, the comments of Amir Hassan Yazdgerdi on the Nafsat
al-Masdour have been critiqued and analyzed: despite the scholarly
careful consideration of Yazdgerdi, some points, although limited,
remained unclear in this book, which are examined in this study.
Sometimes, Persian and Arabic vocabularies of the text have been
criticized and analyzed; in some cases, Arabic poems translation and
sometimes Quranic verses translation have been analyzed; correction
of
some vocabularies or phrases has also been discussed in this study.
After considering any of the above points from book Nafsat al-
Masdoor, comments of the late professor Yazdgerdi are mentioned;
then the clarification of the ambiguities, as the main purpose of this
article, is addressed through description and analysis, and citing the
valid sources and necessary arguments. The necessity of conducting
this research is the importance of Nafsat al-Masdoor as a significant
literary work for researchers. This book is especially one of the
sources for PhD students in the field of Persian literature.
4. Conclusion
In this study, the annotation of the book Nafsat al-Masdour by
Yazdgerdi has been criticized and examined. After criticizing and
analyzing the points under discussion, using various sources and
opinions of scholars, and making necessary arguments, the correct theories have been stated, and the results are as follows:
1) P. 7, q 5: The word "wheel" here does not mean "wound"; it is
used in the sense of "arrow ".
2). p 39 ،q 5: In the verse "wa aedoo lahom ma astatatom men
ghovate wa men robat al kheyl", the word "ghovat" means force,
and the phrase "robat al kheyl" is used in its metaphorical sense i.e.
"horses stockpile or trained and ready horses."
3) p. 43, q 10: In the verse "fajaalna hasidaa": 1- The verb
"jaalna" must be translated into the past; 2- The interpretive
sentence of the verse should read as follows:"as field harvested by
sickle from stem", no, "they are drawn by the sword."
4) p. 44, q. 10: "Assad mot" means "deadly lions"; no "death Lions
(Death Hunters)".
5) p 46, q4: "Aatalat Aleyhe Alghana Alsammar" means brunette
swords javelins [enemies], coerced him from battle.
6) p. 46, q 6: The sentence "that I will be resurrected under your
floor" is not a clear and expressive explanation of the Arabic verse.
7) p. 46, q 7: The phrase "Alhamdo nasjo radaehe" is praise from
the praiseworthy towards God.
8) p. 52, q 3: The word "qatrat" in the verse "Tarhaqoha qatrat"
should be translated to "darkness and gloom" or "smoke", not
"dust".
9) p. 52, q. 10: in the verse "Ma Aghny Any Malyeh ...", "Ma"
must be translated and interpreted to "Nafieh" and the word
"solt@n" means "power and domination".
10) p. 53, q. 9: "Tanaqas" means desire along with competition in
practice to achieve something.
