سبک‌شناسی جزوه‌ مترجَم شماره‌ 2574: ترجمه‌ای کهن از قرآن مجید

ترجمه های کهن فارسی از آیات شریف قرآن کریم در زمره‌ ذخایر ارزشمند ادب فارسی است. این ترجمه ها، تشخّص و جایگاه ویژه و کم مانندی دارند. قرارگرفتن واژه های فارسی دربرابر مفردات قرآنی و عربی در بیشتر این آثار، دریافت معنی درست و دقیق آنها را ساده و ملموس ساخته است. از سوی دیگر، به‌سبب گستردگی و تنوّع کاربردی لغات حوزه ها و دوره های گوناگونِ زبانی در این متون، بررسی و شناخت ساختار لغات زبان فارسی از دیدگاه تاریخی بدون مراجعه به آنها ممکن نیست. یکی از ترجمه های کهن قرآن، جزوه‌ مترجم شماره‌ 2574 است که در کتابخانه‌ آستان قدس نگهداری می شود. این ترجمه، زبانی استوار دارد و دربردارنده‌ واژگانی سره و اصیل است. نسخه‌ یادشده از نظر تاریخ ترجمه، تاریخ زبان و سیر تحوّل آن همچون دیگر ترجمه های کهن قرآن کریم، بسیار ارزنده و با اهمّیت است. در این جستار، جزوه‌ مترجم 2574 معرّفی و روش مترجم آن در ترجمه، در کنار ویژگی های نسخه شناختی، زبانی، دستوری و رسم الخطی آن بررسی و تبیین خواهد شد. نام و نشان دقیق مترجم و کاتب و تاریخ قطعی و محل کتابت نسخه مشخّص نیست؛ امّا نتایج پژوهش حکایت از آن دارد که نسخه‌ مورد بررسی متعلّق به دوره‌ نخست فارسی دری یعنی قرن پنجم هجری است و برابرنهاده های فارسی، دگرگونی های واجی، شاخصه های دستوری و رسم الخط آن، کهنگی زبان ترجمه را در این ترجمه از قرآن کریم نشان می دهند. دقّت فراوان در معادل یابی و برابرگزینی، تاثیرپذیری متعادل از ساختار زبان عربی، وام‌گیری اندک واژگان از زبان عربی، کاربرد حروف در معنای دیگر، جدانوشتن نشانه‌ نفی از فعل، اتّصال ضمیر «او» به «که» ربط، استعمال فعل ماضی پیاپی و به‌کارگیری وجه تحذیری برخی از شاخصه های نسخه‌ یادشده است.

translated manuscript 2574: an ancient translation of the holy quran

jalaloddin davani, who has written many books, treatises, and letters, is one of the great scholars of the shiraz school of thought during the timurid period. considering his influential attitude in the dynamics and excellence of persian mystical literature, it is important to know about his persian works in farsi which often include mysticism, philosophy, and theology. before judging his opinions and beliefs, one should assess the authenticity of his works. the objective here is to assess the critical codicology of persian works attributed to davani’s works in determining their authenticity. reviewing the sizeable volumes of manuscripts in the libraries reveals that, in most titles, in different categories, there exist many mistakes in the title of davani’s persian works. these bibliographic mistakes are repeated in the works of many subsequent researchers. in this article, first, according to the union catalogue of iran manuscripts (fankha): 1) identification of the titles of all persian works attributed to davani, and 2) referring to his persian manuscripts and other sources, the authenticity of his works in the catalog of manuscripts is assessed. in this study, through the comparative assessment of davani’s persian manuscripts in iran, some of the codicological and bibliographic information about his persian works is corrected, especially the title and the count of his authentic and non-authentic works. the result of the current critical codicology indicates that davani has written at least twenty original persian works. according to the entries of davani’s persian works in fankha, at least nine non-original persian works are attributed to him, which seems incorrect. introductionjalaloddin mohammad bin sadoddin asad seddiqi davani kazeruni shirazi is “the highest and the most famous sage who lived at the end of the timurid period” (safa, 1987, p. 4/99) and “the most well-known scholar of the 9th century a h& (nafisi, 1965, p. 1/265). he was born in 830 ah in davan of kazerun. his father, a disciple of mohaqqeq sharif and a judge, taught him the basics of maqul (intellectual knowledge) and manqul (religious knowledge) and sent him to beygom school in kazerun. the young jalaloddin was sent to shiraz for excellent educational studies under the supervision of famous scholars. in a short time, jalaloddin became very popular due to his great performance, and his works were criticized immediately. many of davani’s scholarly problems and his new thoughts were interpreted in the books of subsequent scholars.  jalaloddin davani highly admired other scholars, read their works carefully, and solved the intricacies of their books by writing explanations on them. he exchanged letters with contemporary scholars of his day and entered discussions with them. he was highly respected because of his mastery over the knowledge of that time and the importance of his opinions and beliefs. the interpretations of his works by other scholars who have assessed, and criticized his thoughts are considerable. although his life went through the most chaotic situations in the history of iran, he is considered one of the most active iranian muslim scholars, and according to (nafisi, 1965, p. 1/265) “he is the last person among the great people of this country who had all the knowledge of his time”.  his works on arithmetic, geometry, astronomy, logic, philosophy, theology, mysticism, ethics, usul (principles), fiqh (jurisprudence), hadith, interpretation of the quran, jefr (the science of letters), etc, reveal his mastery over maqul and manqul of his time. although most of his works are in arabic, he has exquisite works, especially mysticism and sufism in persian. considering his influential attitude in the dynamics and excellence of persian mystical literature, gaining knowledge about his persian works is highly essential. method and material the method adopted here is analytic. reviewing the catalogue of manuscripts in the libraries reveals that, the mistakes in the title of davani’s persian works are many. these bibliographic mistakes are repeated in the works of many subsequent authors. in this study, based on the union catalogue of iran manuscripts (fankha), the titles of all persian works attributed to davani are identified, by applying his persian manuscripts and other sources, to assess the authenticity of his persian works in the catalog of manuscripts comparatively. findings the findings of critical codicology revealed that davani wrote at least twenty original persian works, as follows:adliye (justice),aruz-e manzum (prosody of the poem),arz-e lashkar (march of corps),divan-e mazalem (ministry of justice),emtena al-hokm ala al-mana al-harfi (impossibility of judging prepositions),hesab (calculation),jabr va ekhtiyar (determinism and authority),komeyliye (komeyliye),lavame al-eshraq fi makarem al-akhlaq (rays of the sunrise in virtues of ethics),monshaat (letters),nameha (letters),seyhe va seda (cry and echo),sharh-e beyt-e &dush didam ke malaek dar-e meykhan-e zadand (interpretation of the verse: &last night i saw the angels knocking on the tavern door&),sharh-e beyt-e &pir-e ma goft: khata bar qalam-e son naraft& (interpretation of the verse: &our sage said: no error is made by our son’s pen&),sharh-e qazal-e hafez: &dar hame deyr-e moqan nist cho man sheydayi& (interpretation of hafez’s sonnet: &in all this temple of the magi no one is as bewildered as me&),sharh-e beyti az golshan-e raz:&be asl-e khish bengar, nik bengar& (interpretation of a verse from secret garden: &look at your essence, look deep&),sharh-e beyti az golshan-e raz: &tafakkor raftan az batel su-ye haq& (interpretation of a verse from secret garden: &the thought crossing from wickedness to righteousness&),sharh-e robaiyat dar esbat-e vahdat-e vojud (interpretation of quatrains in verifying the unity of existence),tohfe-ye rowhani (divine souvenir), andtahliliye (unity phrase). discussion, result, and conclusion according to the entries of davani’s persian works in the union catalogue of iran manuscripts (fankha), at least nine non-original persian works are attributed to him, thus, making the same amount of entries of davani’s persian works in fankha incorrect. his non-original persian works are as follows:ayan-e sabete (stable facts),ensha-ye vaje-ye tazi (writing arabic words),hoquq-e pedaran va madaran (parent’s rights),montakhab-e khavas al-horuf (selected effective letters),marateb al-towhid (levels of unity),moqaddame-ye sharh-e golshan-e raz (introduction of the interpretation of &secret garden&),sharh-e do beyt (interpretation of two verses),sharh-e qazal-e hafez: &delam ze sowmee begreft o kherqe-ye salus& (interpretation of hafez’s sonnet: &my heart wearied of the cloister and of the patched garment of hypocrisy&), andsharh-e yek beyt-e hafez (interpretation of a verse from hafez).