In their interpretation of the Qur'an, early Persian prose writers have often used archaic words to best show the beauty of the language of the holy book. To appreciate the language of these early exegetic texts, we need to subject them to linguistic and stylistic analysis at various lexical, phonological and syntactic levels. In this paper, the writer has presented examples of archaic words used in the old interpretation of the Qur'an roz al-Jinân and Ruh aljinâan written by Abolfotooh Razi.

Abstract Akhlaq-e Naseri is one of the most significant Persian ethical texts. Written by Khaje Nasir al-Din Tusi in 633 AH, the book underwent slight revisions in the following decades. It gained widespread recognition during the author’s lifetime and has influenced numerous ethical works over the centuries. The text has been reprinted many times, especially in India. The most authoritative correction was conducted by Mojtaba MINOVI and Alireza Heydari, who utilized five manuscripts from the seventh century AH for their work. In recent years, additional manuscripts of Akhlaq-e Naseri have come to light, the most notable being one dated 656 AH, which is housed in the Central Library and Documentation Center of Shiraz University. This manuscript predates all those used by the correctors and has been examined in detail for the first time in this study. Among its significant features are the presence of older vocabulary compared to the MINOVI and Heydari correction, distinctive calligraphy, and diacritical marks for certain words. Through a thorough and comprehensive comparison of the text of Akhlaq-e Naseri as corrected by MINOVI and Heydari with this manuscript, several noteworthy insights have emerged. Additionally, based on other sources, it has become evident that the corrected text and the accompanying explanations and glossaries in the printed edition require further revisions. While the 656 AH manuscript does not consistently offer the best records and contains various omissions and errors, this observation arises from comparisons with the MINOVI and Heydari corrections. In conclusion, although Akhlaq-e Naseri as corrected by MINOVI and Heydari retains considerable validity and value, it is essential to incorporate insights from older, previously unknown manuscripts and additional sources to facilitate necessary corrections to its contents. Keywords: Akhlaq-e Naseri, Khaje Nasir al-Din Tusi, Correction of MINOVI & Heydari, Evaluation, Manuscripts Introduction Akhlaq-e Naseri, authored by Khaje Nasir al-Din Tusi (597-672 AH), is regarded as one of the most significant Persian works on ethics. Written in 633 AH, the text underwent two notable revisions approximately thirty years later. First, following the defeat of Hulegu Khan and the conquest of the Ismaili fortresses in 654 AH, the original introduction— which praised the Ismaili rulers and elders—was removed and replaced. Second, during the same revision, a brief commendation of Naser al-Din, the ruler of Qohestan, that appeared at the end of the book was also eliminated. In 663 AH, at the behest of a prominent figure named Jalal al-Davlat al-Din Abdul Aziz, Nasir al-Din added a chapter titled “On Respecting the Rights of Fathers and Mothers and Suffering from Their Disobedience” to the conclusion of the fourth chapter of the second article. The most authoritative correction of Akhlaq-e Naseri was undertaken by Mojtaba MINOVI and Alireza Heydari. This corrected edition was first published by Kharazmi Publications in February 1977 and is now in its eighth edition. Given the importance of this work and MINOVI's esteemed position in the field of Persian text correction, this article evaluates the text. Mojtaba MINOVI is recognized as one of the foremost researchers and correctors of ancient Persian literature, having edited and published key texts such as Nowruz-nameh, Wis & Ramin, Kalileh and Demneh, and Sirat-e Jalal al-Din Mangburni. Alireza Heydari is also celebrated as a significant scholar and cultural figure in the realm of book publishing. In addition to this collaboration, he, alongside Mohammad Ali Movahed, corrected and published the Ebteda-Nameh of Sultan Valad. Materials & Methods The primary criterion for evaluating the correction of Akhlaq-e Naseri by MINOVI and Heydari is the oldest known manuscript of this text, dated 656 AH. This manuscript predates all those utilized by the correctors and is currently housed in the Central Library and Documentation Center of Shiraz University. In this study, a comprehensive comparison of the entire printed text with this manuscript was conducted, along with the examination of other relevant sources. The following questions were addressed: Is the correction of Akhlaq-e Naseri by MINOVI and Heydari still sufficiently valid? What issues can be identified in the critique of this correction? Can access to newly discovered manuscripts rectify any potential errors in the text? What is the validity of words that the correctors noted in their existing manuscripts but chose not to include in the final text? e) Finally, is there a need for another correction of this book? Research Findings Historical Context of Akhlaq-e Naseri: Akhlaq-e Naseri, authored by Khaje Nasir al-Din Tusi in 633 AH, stands as one of the most significant Persian ethical texts. The book gained prominence during Tusi's lifetime, undergoing slight revisions in the subsequent decades. It has influenced numerous ethical works over the centuries and has been reprinted multiple times, particularly in India. The authoritative correction by Mojtaba MINOVI and Alireza Heydari relied on five manuscripts from the seventh century AH, with the most notable being a manuscript dated 656 AH, preserved in the Central Library and Documentation Center of Shiraz University. This manuscript, being older than those used by the correctors, was analyzed in detail for the first time in this study. Features of the 656 AH Manuscript: The 656 AH manuscript exhibits several noteworthy features, including older vocabulary compared to the MINOVI and Heydari correction, distinct calligraphy, and diacritical marks for certain words. A thorough comparison of the text of Akhlaq-e Naseri, as corrected by MINOVI and Heydari, with this manuscript has revealed significant insights. Corrections and Recommendations: The analysis indicates that while the corrections made by MINOVI and Heydari are highly valid, the newly examined manuscript suggests necessary adjustments. Some of these adjustments include textual corrections based on the older manuscript and other sources, addressing incomplete or erroneous explanations, typographical errors, incorrect diacritics, and improper punctuation. Although the 656 AH manuscript does not always present the most accurate records and contains various omissions and errors, it still highlights the need for further revisions. Discussion of Results & Conclusion The correction of Akhlaq-e Naseri by MINOVI and Heydari presents several positive aspects. Notably, the inclusion of a dictionary of Persian terms alongside their English equivalents is a significant feature. Both "The Glossary of Persian Words and Arabic Sentences" and "The Glossary of Defined Terms" are invaluable, complemented by the introduction and annotations. These elements greatly assist readers in navigating the complexities of the text. Moreover, the corrected version exhibits commendable accuracy and clarity, aligning scientifically with other esteemed corrections by MINOVI. However, revisions are deemed necessary due to factors such as the passage of time, the emergence of new sources and manuscripts, and possibly MINOVI's limited oversight during the final stages of publication. In this article, several corrections are proposed based on the examined manuscript and additional sources. These corrections fall into five categories: a) Textual corrections (utilizing the introduced manuscript or other textual evidence) Incomplete or inaccurate explanations Typographical errors Incorrect diacritics Improper use of punctuation marks

Shahnama has a monotheistic context and its narrative deep structure has been demythologized throughout history at religious, ritual and mythic levels. However, an analytical approach can spot traces of the ancient beliefs reflected in the symbolic implications of the narratives as well as the language and imagery of the Shahnama. The first line in the Preface of the Shahnama, “In the name of God of wisdom and spirit”, best advances a divine ontology. Drawing on historical studies in language (especially etymological analyses) and a mythic-philosophic approach, this paper aims to delineate that the first line of the Preface symbolizes an ancient philosophical belief about the creation of “logos” and “total soul” by God. This line can be a symbolic interpretation of the name of the unique God in Zoroastrianism (Ahura Mazda). This interpretation corresponds to the philosophic thought of Zoroaster and “Khosravani” wisdom and is reflected in the etymology of the word of Ahura Mazda. The compound word symbolizes the creation of wisdom and spirit by God in its two parts (i.e. Ahura=the creator of spirit and Mazda= the creator of wisdom).

One of the most important and captivating works of early narrative prose is the Kalīla wa-Dimna, translated by Nasrollah Monshi. This fable, narrated through the voices of animals, holds a special and significant place among ancient prose texts due to its narrative style and elevated, technical prose. Given that Kalīla wa-Dimna is a standard course in the undergraduate curriculum for Persian Language and Literature, its complex prose requires a word-by-word and line-by-line explanation to provide a refined and comprehensive commentary for students and professors in this field. The commentary by Professor Mojtaba MINOVI Tehrani is the most widely accepted and utilized in academic and literary circles. However, this study aims to highlight some of the shortcomings of MINOVI's commentary and endeavors to present a more coherent interpretation by relying on the original Kalīla wa-Dimna text and related sources.

Naser khosrow Ghobadiani’s divan is one of the most valuable works of Persian literature.it has fortunately been away from any changes because of the many events that happened to iran. yet it is hard to understand some of its couplets because of its especial ancient language, vocabularies and syntax. Some correctors and experts in persian texts (Allame Dehkhoda, Hasan Taghizade, Nasrollah Taghavi, Mojtaba MINOVI, Mahdi Mohaghegh) have analyzed and corrected its couplets.in correction of (MINOVI and mohaghegh) one of the valuable points is specifying the couplets that have problems.Five couplets are corrected in this research according to Naser khosro s self style and some stylistic methods.

Mojtabā MINOVI (1903-1977), a renowned scholar from the recent past, paid much attention to Persian prose and tried to use nuances and techniques in his writings that helped improve the prose. Therefore, analyzing his prose is deemed beneficial. Among his works, Pānzdah Goftār (Fifteen Speeches), first published in 1954, was selected to examine the phonetic and grammatical characteristics of this book. Based on a layered stylistics method, our search shows that MINOVI paid great attention to the phonetic and grammatical characteristics of language and historical phonology of Persian. This led him to use nuances in Fifteen Speeches that are less common in contemporary prose. For example, he used the archaic forms of some words such as asp (horse), afgandan (to throw), and peygar (combat), or included Arabic diacritics to indicate the precise pronunciation of non-Iranian words and names, including European and non-European ones. He also used aslan and asla in two different meaning (originally versus never), and some other cases. At the grammatical level, the prose of Fifteen Speeches also has its own characteristics. For example, he used feminine Arabic adjectives for broken/internal plural (jam'-e mokassar) or singular Arabic nouns, compound prepositions in their complete form, such as az baraye (for), dar tahte (under), and dar moghe-ye (while), singular verb for a non-human plural subject, descriptive (participial) form frequently, and other such characteristics.

Kalīle va Demne, the book of Indian fables which had been translated in the 6th century from Sanskrit to Middle Persian and thence to Arabic by Ibn al-Muqaffa during the 8th century, is of great prominence in Persian literature. Abulfazl Mohammad Balkhi translated Kalīle va Demne into Persian in the samanid Dynasty and Rudaki considered as the founder of Persian classical literature, rendered it into poem.  In contemporary times, first Abul-Azim Khan Gharib and then Mojtaba MINOVI, based on some manuscripts, edited it.The present article, by considering the process of translation of Kalīle va Demne into Presian language, tries to criticize MINOVI's Edtion.

AfzalodinBadilebn Ali KhaqaniShavani, in addition to Divan and Khatmolghareb, has written epistles and letters (Monshaat). The importance of these epistles and letters, beside literary value of them, is that they include important information about poet life. Because of difficulty of this text, the researches about these letters is very limited and finite. The best correction of these epistles and letters is undergone by Mohammad Roushan’ efforts, in turn his correction is indebted to MINOVI and Forozanfarguidance and decoding’s. In this essay, we study and survey the record of a few phrases of this correction. I hope this attempt is a step to go forward the attempts of that learned and noble mans.

The present article is an effort to complete and edit some ambiguous parts of Naser Khosrou’s Divan. Such pious and incomplete verses of Naser Khosrou’s Divan are recorded in the published Divan of Mojtaba MINOVI and Dr.Mahdi Mohaghegh. The correction and completion is based on a newly found copy of this Divan. It should be added that one of the copies used by editors for correcting Naser Khosrou’s Divan is the published copy in the years 712 till 714 (H.G) kept in the India office (India Divan ) in London. Because some pages of this Divan are incomplete; that is, some verse are blurry and unreadable, a copy was written in the years 1041 until 1039 (H.G) by Sadroddin Mohammad M’emar Esfahani which was based on the previous copy. This Divan wasn’t used by editors of Naser Khosrou’s Divan. Therefore, the verses that were unreadable in the previous copy are now very clear in the present copy.

Saraj al-Din Hoseyni Owrangabadi, a 12th/18th century mystic and poet from Hyderabad, Deccan, has compiled a collection of 4322 select distiches by 704 Persian speaking poets, especially from among the followers of the School of Indian Style, variously designated as Montakhab-e Divanha (A selection from divan s), Majmu’e-ye sho’ara (A poets’ collection), and Majma’ al-sho’ara (Assembly of sho’ara). The sole manuscript of this work in Iran is accessible under No 86 at the MINOVI Library, and its facsimile is kept under No 2800 in the Centre for the Revival of the Islamic Heritage. According to the late MINOVI’s note at the beginning of the manuscript, he himself has dubbed it Safinat al-mofradat.The present study has introduced and expounded the manuscript. The results of the comparison of its distiches with those in the printed divans of their poets and in memoirs of poets prescribe a fresh redaction of the manuscript.