1. Introduction
In this study, a complete manuscript of Divan-e Hafez dated 831 AH is introduced which until now has neither been independently investigated nor used in any scientific editions of Divan-e Hafez. This complete manuscript of Divan-e Hafez is kept in a collection numbered O Nov. 14 in the Uppsala University Library in Sweden. Since significant criteria for manuscripts is the interval between their transcription time and their author’s lifetime, this manuscript is noteworthy as it is transcribed around forty years after the decease of Hafez (around 792 AH). Furthermore, according to the editors of Divan-e Hafez, the sources of his poems for compiling a more accurate Divan should only be selected from among the 9th century AH manuscripts, and in a stricter measure, only the manuscripts from the first half of the 9th century AH are worth working on and researching. In this regard, the manuscript of 831 AH is among the manuscripts of the first half of the 9th century and is a first-class source. In the present study, by examining this manuscript in terms of the quality and quantity of poems and the indication of some specific recordings, as well as its shortcomings and complications, it is shown that it is at least worth referring to and examining in Hafez studies and editions of Hafez poems. This manuscript contains 126 pages, comprising 473 sonnets, sonnet-verses, and odes, 24 qit’as, 7 masnavis, and 30 quatrains.

2. Literature Review
Several studies have been conducted to identify important unknown manuscripts of Divan-e Hafez based on transcription time or collections that have quoted poems from Hafez. New cases that have not been used in the critical edition of Divan-e Hafez are as follows:
- Divan-e Hafez, edited by Soheyl-e Qasemi, which was compiled based on a newly discovered manuscript of Hafez poems from the Nur Osmaniye Library in Istanbul, dated 801 AH (Hafez, 2024). In this edition, another manuscript of Divan-e Hafez dated 803 AH from the library of the Abu-Reyhan-e Biruni Institute in Tashkent and Bayaz-e Alamarandi were also used as auxiliary sources. It is worth mentioning that a facsimile of the manuscript from 801 AH was previously published by Behruz-e Imani (Hafez, 2015).
- “The Oldest Manuscript of Divan-e Hafez, Dated 803 AH” (Al-e Davud, 1997), which deals with a brief introduction to a manuscript of Divan-e Hafez with the aforementioned date, belonging to the library of the Abu-Reyhan-e Biruni Institute in Tashkent. This manuscript has been published separately and is based on four editions of Divan-e Hafez (Hafez, 2000: 7).
- An article titled “Introducing the Manuscript of Divan-e Hafez Transcribed in 836 AH” (Salim Mazhar & Charmagi-e Omrani, 2020) which provides a general introduction to the newly discovered manuscript of Divan-e Hafez. The emphasis of this article is on the introduction of Golandam and the authenticity of his name in the newly discovered manuscript of 836 AH. At the end of the article, some important recordings of this manuscript are also mentioned.
- “A study of One of the Oldest Manuscripts of Sonnets by Hafez (Ma'ruf-e Baqdadi Collection)” by Javad Bashari. In this article, the author has re-examined the text of the Ma'ruf-e Baqdadi Collection, and especially Hafez’s poems, in a more detailed manner than the research of Mahdavi-e Bayani, which had been conducted earlier (Bashari, 2006: 126-127).
- Another article entitled "The Contents of the Patna Collection and the Selection of Hafez’s Sonnets in It" in which the author, by examining a newly discovered collection with the remarkable date of 816 AH, introduced and briefly examined 49 Sonnets by Hafez that are included in this collection (Razavi, 2026).

3. Methodology
In this research, by introducing the collection 831 AH at Uppsala University, the general characteristics of this collection and, more specifically, the section Divan-e Hafez were examined. Given the remarkable date of this collection, various aspects of Hafez's poems in this manuscript, such as appended verses, individual recordings, noteworthy recordings, and other items were shown in relation to the edition of Salim-e Neysari and the Variant Readings in Sonnets of Hafez. It is worth noting that this study was not intended to prove this manuscript comprehensive or reliable, rather to provide a general introduction to this manuscript through presenting noteworthy recordings, appended verses, scribe's handwriting errors, manuscript defects and textual accidents, and other items.

4. Discussion
The manuscript 831 AH is one of the complete manuscripts of Divan-e Hafez, meaning it is not a selection of his poems. However, it lacks verses in some sonnets compared to other manuscripts. Moreover, compared to Salim-e Neysari's edition, this version does not include a few sonnets. Additionally, there are few sonnets in the present version that are considered appended in Neysari's edition. Considering the date 831 AH, this version is influential in supporting or rejecting these verses in editing Hafez poems.
Other noteworthy points in this manuscript are the individual and notable recordings. For instance, in the following verse:
معاشران، گره از زلفِ یار باز کنید
شبی خوش است، بدین وُصله‌اش دراز کنید

the recording of "وُصله", which appears in about 30 manuscripts of Divan-e Hafez from the 9th century in this form, and some editors have converted it into "قصّه" with the support of a few manuscripts, is also recorded in the form of "وُصله" in the manuscript of 831 AH, which is worth considering.
On the other hand, the relatively significant complications of this manuscript, and in some cases the mistakes of the scribe, have overshadowed the authenticity and accuracy of the text. In this study, important cases of these complications and mistakes are shown to illuminate the degree of authenticity and credibility of the text of this manuscript for researchers. It is worth noting that research on Divan-e Hafez and choosing a recording as close as possible to the poet's style, in addition to the age of the manuscript, requires the support of other manuscripts from the first half of the 9th century of that recording, as one of the most important examples was mentioned.

5. Conclusion
Given its remarkable transcription time, and since this manuscript has not been used in any editions nor was it independently introduced and examined, if we were to include the 831 AH manuscript among the manuscripts used by Neysari in his final edition based on the year of transcription, this manuscript would be labeled with the symbol “لا” and placed in the sixteenth row. Further, it would occupy the eighth place among the complete copies of Divan-e Hafez on the same basis. Despite the recognition of three other complete manuscripts in the years after the publication of Neysari’s edition, namely the manuscripts 801 AH, 803 AH, and 819 AH, the position of the 831 AH manuscript would move to the eleventh row in the complete manuscripts of Divan-e Hafez. Therefore, as a first-class manuscript of Divan-e Hafez, it deserves to be an important source for researchers and editors in Hafez studies and possibly in the re-edition of Divan-e Hafez or his verses.