Abstract:
Nezami's Makhzan Al-Asrar is one of the poems which have always been the focus of commentators and editors. Muhammad Ibn Qawam Balkhi's description (8th century AH) is one of the earliest descriptions which investigated one thousand and three hundred verses. Despite some deficiencies, the description of Muhammad Ibn Qawam Balkhi has carefully explored many of the implications, verses, narrations, and astrological and medical terms. In the present study ten verses of Nezami's Makhzan Al-Asrar are discussed based on Qawam Balkhi's description and some of the semantic aspects or implications which may be helpful in describing the verses are analyzed. It is noteworthy that the meaning and interpretations of other commentators have also been criticized in these ten verses.
Machine summary:
From the oldest commentaries of Makhzan al-Asrar (such as the commentary of Ibrahim Tah-tahi) to most contemporary commentaries, such as Vahid Dastgerdi and other commentators, have referred to Qawwam's commentary on some verses and, in some cases, without mentioning Qawwam Balkhi's name, have quoted his phrases - in summary, in meaning, or verbatim.
Regarding the commentary of Muhammad ibn Qawwam Balkhi, a thesis titled "Correction and Annotation of the Commentary on Nizami's Makhzan al-Asrar" was conducted by Ahmad Farshafian Safi at the University of Tehran.
The second point is that "dayereh and dir" appear in other texts, including Makhzan al-Asrar itself: 1- For ease of reference to the commentaries, abbreviations have been used: Q: Qawwam Balkhi, P: Pournamdarian and Mousavi, V: Dastgerdi, B: Zanjani, Th: Servatiyan, A: Ayati, N: Nikbakht, R: Reza Anzabinzad, L: Lad Dehlavi and T: Qazi Ibrahim Tahthati.
" In observing poetic proportions, we must also mention that "ruy" (face) corresponds with "chashm" (eye) and not with "zolf" (tress): My eye and your charming face, my hand and your captivating tress (Sanai, 1386: 485) Despite this, Qawwam Balkhi has written the same meaning for this verse that other commentators have stated: "The result is that before that day, there was no night.
Tahiti, in the commentary of this verse, has referred to Qawwam Balkhi, but has provided both meanings of the word "melody" (ahang).
Almost all the commentaries and corrections that exist for Nizami's Makhzan al-Asrar have, directly or indirectly, taken into account some of the meanings or rhetorical features that Qawwam Balkhi has referred to.
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