تصویر واقعیت‌های اجتماعی در آثار عبید زاکانی (اخلاق الاشراف، تعریفات، صد پند)

Obeid Zakani is the first serious satirist in the true sense of the word and the greatest innovator of innovative forms of humor, who has shown that content can have different forms of expression. In a society where moral, spiritual and human values have been turned upside down by the inhuman behavior of the pillars of power, this metamorphosis of values and revaluation of anti-values can be portrayed in different ways. In Akhlagh ol Ashraaf (Noble Ethics), he has used the method of explanatory and educational books to show this change in the behavior of the society. Some of the moral values that have found an inverted form in people's behavior and destroyed the foundation
n of religion, faith and humanity are: Wisdom, Courage, Chastity, Justice, Generosity, Meekness and Dignity, Truthfulness and Modesty, Loyalty and Mercy. In the treatise on Tarifaat (definitions), the change of meaning of words in the culture that dominates the language of the time is shown, so that the audience can clearly see that when the behavioral culture of society undergoes a metamorphosis, the common words in everyday language have completely lost their original meaning and have meanings that are more different from the meaning. They have found their own dictionary. The treatise Sad Pand (One Hundred Tips) in the era of Zakani is an intellectual guide and a signpost in a society whose behavior and language have found a completely reversed situation. The treatise Sad Pand (Hundred Tips) in the era of Zakani is an intellectual guide and a signpost in a society whose behavior and language have found a completely reversed situation. When the basis of behavior and language in a society is on an inverted foundation, the moral, religious and educational recommendations move towards negations and anti-values that correspond to them. This means that the treatise of the Hundred Tips has become an anti-moral treatise. Our method in this research is to draw a realistic and vivid picture of the state of Iranian society at the end of the Ilkhanate rule through the writings of Ubaid and with the help of Hafez's poems. 
Introduction:
The name of Obaid Zakani, a poet and writer of the 7th century AH, is chronologically and always associated with Hafez Shirazi. Zakani had moved from his province of Qazvin to Shiraz and, like Hafez, had made the court of Shah Sheikh Abu Ishaq Injo the Kaaba of his desires. Most of his critical satires on the period can be found in his three prose treatises Akhlaq ol-Ashraf (Noble Ethics), Taarifat (Definitions) and Sad Pand (One Hundred Tips). As for satire, all three works of this type in Persian literature are similar in their structure and expression, for both works have important aspects of criticism and subversion, and they have their structure, and they also adopt and imitate all kinds of them. The satire in Akhlaq ol-Ashraf (Noble Ethics), which is considered one of the first examples of analytical satire, is narrated in seven chapters, along with numerous anecdotes, explanations and analysis about the abrogated religion and free religion, in which more than ten moral qualities are described, which had a correct and value-based meaning in the past, but in Zakani's time their meaning changed and they entered the circle of anti-values of the time.
Materials and Methods:
Our method in this study is to create an atmosphere close to reality and to illustrate the state of Iranian society at the end of the Ilkhanate rule by means of Zakani's writings and with the help of Hafez's poems. The reason why we use Hafez's poems and opinions to confirm Zakani's satires and criticisms is because they were in the same period and dealing with the same political and cultural governments and institutions, and their opinions are very similar. It is better to present the political-social situation of an era and at the same time the demands made in each of the works. With this poet, for many reasons, it is better to inform the audience with certainty and certainty about the situation of the time.
Results and Discussion:
The seven chapters that make up Zakani's treatise on the ethics of nobility are: Wisdom, Courage, Chastity, Justice, Meekness, Patience and Dignity, Truthfulness and Modesty, Fidelity and Mercy.
Wisdom in the Mukhtar religion of the time consists of the belief that after the destruction of the body, the body also disappears and that heaven and hell are no longer an issue to be feared by anyone. Courage is nothing more than a myth in this religion and is generally accepted by stupid people. A long life, even if it is accompanied by shame, is better than taking risks and killing oneself. Chastity in the Mukhtar religion is contrary to the qualities and pleasantness of the organs and limbs, and the secret of the success of many powerful and political figures has been immorality and the sexual bribery of others. Justice is the cause of misery because it makes people not fear the powerful, and instead of progressing and growing, the government is always in turmoil and decline. In this religion, generosity and forgiveness are also a kind of extravagance that causes poverty and deprivation, and the miserliness of the rulers towards the poets has its roots in a chaotic economy and distrust of the future. In this religion, modesty and shame are synonymous with shamelessness and impudence, and one must submit to every kind of humiliation and disgrace in order to achieve one's goals in the future. Even honesty and loyalty bring nothing but humiliation and shame to their owners. While betrayal and dishonesty are means of rising to leadership positions and gaining the respect of the people.
In the treatise on Tarifaat (Definitions), the change of meaning of words in the culture that dominates the language of the time is shown, so that the audience can clearly see that when the behavioral culture of society undergoes a metamorphosis, the common words of everyday language have completely lost their original meaning and have meanings that are more different from the meaning. They have found their own dictionary. The treatise Sad Pand (One Hundred Tips) in the era of Zakani is an intellectual guide and a signpost in a society whose behavior and language have found a completely reversed situation. When the basis of behavior and language in a society is on an inverted foundation, the moral, religious and educational recommendations move towards negations and anti-values that correspond to them. This means that the treatise of the Hundred Tips has become an anti-moral treatise.
Conclusion:
Zakani and Hafez, through their studies and experiences, have come to the conclusion that the nature of sultanic governments, due to their unbridled and limitless power, knows no bounds, not even religious and divine ones. Their followers and associates, with the support and encouragement of the government, commit all kinds of immoral and inhuman behavior while enjoying the protection of immunity. What angers Zakani and Hafez in this regard and is the reason for their ridicule is the government's propaganda of faith and ethics in a way that pretends to be religious. It is the presence of this multiplicity of opposites that produces the poems of Hafez, the Ethics of the nobles, and the Definitions and the hundred tips of the Zakans, in which the most prominent element that forms the basis for the creation of humor is the frankness in the expression of facts, which is itself a kind of situational humor, and when reality itself, without any linguistic or literary tricks, evokes humor and kindness in the audience, its humor is of a natural kind.