Criticism and Analysis of Arabic Verses at Vasael Al Rasael and Dalail Al Fazael

“Vasael Al Rasael and Dalail Al Fazael” is among the masterpieces of prose of the 7th century A. H. (Seljuq period) and is among the works that was written in Tarasol literature by Nur al-Din Manshi Jalal al-Din Khwarazmshah in a masterful manner. Nooraddin Monshi was surrounded by Arabic language and literature, which was a necessary condition for the office of a secretary at that time. The style of this work is technical and contains Arabic verses, proverbs and Quranic verses written very skillfully. Some of the poems are related to historical events that the author claims to confirm, and some are mentioned for advice and admonitions, and the secretary gave examples from sixty Arab poets from different periods of Arab literature, "Ignorance, Mukhidram, Umavid, and Abbasid", especially the poetry of Abu Al -Ala Maarri. The translator and proofreader of the book "Reza Samizadeh" has identified the poets of many verses, but the composer of some verses is not known. The citation of some poems to the composer is incorrect and some poems are different from Diwan. In this article, an attempt is made to categorize Arabic verses with their translations based on the periods of the history of Arabic literature, while determining their grammatical-rhetorical and content position and the historical and cultural information contained in them will also be explored. At the same time, the ambiguities, errors and omissions will be analyzed whether in the poem or in he poet or in the Persian translation.
Introduction:
Compilation of Persian epistolary writings and compositions? started from the Ghaznavid era by Beyhaqi, but it reached its perfection at the end of the Seljuk era. The oldest versions of Divan of Rasael (collections of epistolary writings) are the ones collected and complied by two great secretaries in the mid- 6th century A. H. Rashid al-Din, the famous secretary of the Kharazmshah, and one of his contemporary colleagues, Muntajab al-Din Badi, Atabak Joveini, who was the secretary and author of the Divan of Sultan Sanjar and has compiled his divan and epistolary writings in a collection called Atba Al-Katbah. After these two secretaries, compilation of epistolary writings and compositions became more common and frequent, and collections of epistolary writings and compositions were compiled in every following era (Arefi, 2014, 5).
"Wasael al-Rasael and Dalael al-Fazael", written by Noor al-Din Manshi, the grandson of Karim al-Sharq, Neishaburi from Kazkan (Kadkan), an area of Mahal Rukh in the suburbs of Neishabour. Like Shahabeddin Mohammad Khorandazi Zeydari Nasavi, the author of Naftha al-Masdur, he was a secretary of Jalaluddin Menkaborni. There are two versions of Wasael al-Rasael that complement each other: one copy is in the library of John Rylandzo and the other copy is in the library of Izzet Koyunoglu in Kenya. (Minawi, issue 9 of year 2, 4). Nour al-Din Monshi arranged the letters he himself had written and divided them into four categories: 1. Examples and advice
 of the Prophet 2. Correspondence and replies of the court 3. Negotiations and conversations of God 4. Stories and letters that he wrote to caliphs and sultans (Rasouli, 1382, 2). "Reza Samizadeh", the proofreader of the book, has translated Arabic poems in the notes. Therefore, based on these corrections, the present author analyzes the position and the syntactic-rhetoric role of the Arabic phrases in Farsi and then explores the cultural-political information of the poems.
Materials and Methods:
The book "Wasael al-Rasael" is robust from the literary point of view, and from the historical point of view, it helps the researchers in clarifying the ambiguous points related to Jalal al-Din Menkoberni's (from the overthrown Khwarazm Shahid dynasty) relationship with other caliphs and sultans of the region as well as those working under his supervision. One of the highlights of this work is the presence of Arabic poems. Therefore, deciphering them and determining the rhetorical-syntactic position of Arabic poems in Persian prose is necessary to reach their precise sense. In this article, the name of the poet is first mentioned along with the related history of Arab literature, and the Persian text is then presented with the Arabic verse and its translation. Following that, the position of Arabic poetry and its critical analysis would be discussed.
Results and Discussion:
Wasael al-Rasael and Dalael al-Fazael"; Letters and Virtues, by Nooruddin Manshi, is a collection of letters and letters from the court in the court of Jalaluddin Mankoberni, the eldest son of Sultan Muhammad Khwarazmshah, which was published with the correction and explanation of Reza Samizadeh. This work is one of the important books of technical prose, compiled in the early 7th century A. H.  and It is important in the fields of sociology, ethics, literature and history, as well as the integration of Persian and Arabic literature. In this book, Nooruddin has separated the letters into four categories: Athleh and Manashir of Hazrat; correspondence and responses from the court; negotiations and conversations of God, the Great and the stories and letters he wrote to caliphs, sultans, honorable masters and friends (Introduction). The editing corrector has given the meanings of the Arabic verses in the notes. Some of the verses are quoted from Arab poets, which are sometimes different from Divan's version. It also seems to belong to his unknown contemporaries. Among these letters, verses from sixty Arab poets such as Abul Alaa Maari, Abivardi, Motanabbi and Toghraei can be seen. For instance, an example of Ignoranceperiod poetry by Tarfa bin Abd and other evidence from Abbasid period poetry by Abul Alaa Maari is mentioned here, which has become prominent within Persian prose.
. . . . . Musicians most following the rhythm of the movements like self and like the soul, seeking the strength of the soul and controlled by stillness.
If you return to the sounds, the sounds are empty, the response of the chords to the fourth quarter is rejected. Each person has a wound in his hand and a pleasant tone in his throat.
After the description of the poets, the Arabic verse follows the Persian description, and it refers to the intense grief and lamentation of a woman whose child has died.
. . . . . If the reason is that he got rid of the snobbery he was busy with before and retreated from the group of idiots who had imagined themselves to be among the nobles, Do not believe that!
 Al-Azl is cruel and mortal in the way of Al-Azl in work.
By God's grace, you can live a good life with joy and bliss in the armor of Tad'ra and Tor'a, which is the main adornment (Resources, 216).
 In the corrected version, the verse is without mentioning the name of the poet and it appears in the sentence as an adverb of regret and adverb for worldly positions.
Conclusion:
In the book "Wasael al-Rasael and Dalael al-Fazael", the most frequency of poetry is from the Abbasid period. Among the poets, Abul Ala Ma'ari has been highlighted with more than 30% of verses. After him, the poetries of Motanabbi, Abivardi and Toghraei can be seen. Changes can be seen in the recitation of the poems, and it is possible that the author made those changes out of necessity. The composer of some of the verses is unknown. Arabic verses are often included properly in the Persian grammar, such as object, adverb of time, explanatory modifier, subject in passive voice, vehicle in a simile, adverb of acquittal, tense, and description, which is proof of Noorullah Manshi's mastery over Arabic literature. Also, the Arabic verses are sometimes allegories or an explanation of the previous phrase or an emphasis on it. Some of the points of wisdom and historical and cultural themes are inevitability are fate, change of circumstances, change of times, unreliability of the world, waste of life in the material world, expertise of the minister and the principles of state management that make Persian prose valuable. Examples of such figures are the following allusions and references: the characters of the Prophet (PBUH) and Imam Ali (PBUH), the love of Qays for Laili, the love of Zul-Rama for Mieh, the incident of Al-Razm, the destruction of the cities of Ankara and Ammoriya, and the story of Abivardi and Saif al-Dawlah.