Moral Irony or Moral Satire; Reflection on Obeid Zakani's Akhlagh al-Ashraf

Inversion of morality in “Akhlagh al-Ashraf” is as a puzzle is the main issue of the upcoming article. With the aim of removing the ambiguity of the author's motivation, and with a method of textual and documentary analysis, the results of the conducted research are as follows: Obeid Zakani refused to explore the theoretical nature of morality and instead by "description" of what is called morality, he made an inefficient application. He attributed the conventional morality of his time. At the end of this path, he has "prescribed" his independent morality using Satire or Irony. In fact, what Obeid has narrated as the ineffectiveness of the famous virtues in moral books and popular norms, is almost a challenge to the consequence of anti- moral life, regardless of the genealogy of morals, cultural-class movement, Rendy's manner, or the abomination of inaction. As the results have indicated, in the position of revising and rewriting this ironic approach and in the direction of accepting ethical life in the contemporary world, it seems that an alternative solution can be a combination of pragmatic and virtuous approaches instead of the weak morals in Obeid Zakani's book.
Introduction
In his renowned work, Akhlaq al-Ashraf (translated as Nobles' Morality), Obeid Zakani critiques the teachings found in earlier ethical texts, employing a blend of irony and satire to highlight their obsolescence. This work, while not a renowned text in the cultural history of Iran and Islam, is not typically regarded as a foundational teaching text of Islamic ethics. Nevertheless, literary scholars recognize its unique significance among Obeid's works, placing it alongside his notable piece, the Delgosha Treatise (Resaleh-ye Delgosha). By advocating behaviors that contradict well-established moral virtues, Akhlagh al-Ashraf has created a distinctive form of moral life that is noteworthy from both traditional and contemporary perspectives. Obeid Zakani's text is structured into seven chapters, addressing both individual and social morality. In this book, we explore the division of morality into two branches: a) the school of the ancients (Ghodama), which is referred to as an abrogated religion (Mazhabe Mansookh), and b) the selected school, which represents the contemporary and dominant religion during Obeid's time (Mazhabe Mokhtar). These chapters are organized under seven headings: 1. Wisdom , 2. Courage, 3. Chastity, 4. Justice, 5. Generosity, 6. Patience, and 7. Modesty. Additionally, the concepts of Loyalty, Truthfulness, Mercy, and Compassion are also included.
Materials and Methods
Which interpretation should be attributed to Obeid's text and perspective is a question that this article will address through textual and documentary analysis. Specifically, This essay aims to answer the question: Why does he shift to a casual description of morality? If the purpose of the research question is to clarify Obeid Zakani's position (or at least to explore possible interpretations), the aim of this study is to present a more relatable aspect of Obeid's ironic commentary on morality for today's audience. In other words, the outcome of this approach is to present an original or alternative interpretation of Obeid Zakani's moral perspective for contemporary moral living.
Results and Discussion
Obeid challenged conventional ethical principles and, by redefining what was previously understood as moral life, established a new branch of ethics. The title of moral irony or moral satire, may be fitting for the content of his book. The first title (moral irony) is accurate in that, due to the prominence of moral teachings in the society and culture of Obeid's audience, his approach to reversing morality is perceived as satirical. Consequently, there is a possibility that the reversed advice may not be taken seriously as practical guidance. Conversely, the potential for moral satire in Obeid's work cannot be dismissed. The reputation of speech and the practical banality of moral life have elevated the work beyond mere humor, smiles, and hopes for reform. This has prompted the author to satirize a morality that is weakened, intertwined with rowdiness, and vulgarized by excessive repetition. Satire involves identifying flaws, often accompanied by personal animosity, while irony conveys criticism in a more subtle and, ultimately, more impactful manner. In this context, we might perceive a form of idealism and hope for the world's condition through genuine irony.
      By studying Akhlagh al-Ashraf and reflecting on the author-centered or culture-centered context of this classic work, the exceptional qualities of the text are confirmed, particularly its multilevel approach and interpretability. At first glance, it appears that the author of Akhlagh al-Ashraf has attacked the foundations of morality, presenting this issue to his audience and society through a distorted interpretation of moral actions and a satirical critique of those actions.
In the second interpretation, moral criticism expressed through humor serves as an opportunity to metaphorically clench a fist and strike back at the dominant adversary. These two approaches are characteristic of the modern period, and while their definitive attribution to Obeid's words necessitates further evidence, they are tentatively aligned with the available evidence from Obeid's writings and the explicit title of the book, which describes Nobles's Morality. Two traditional yet more plausible interpretations exist: one pertains to Rendy's manner of culture (Rendy is a person with a paradoxical character), while the other seeks to address inaction in moral life. Each of these two interpretations has evidence in Iranian culture, which ultimately necessitates more reflection when choosing between them; however, opting for the more efficient option is justified in any case.
Conclusion
In reconsidering and rethinking the relevance of this classic text (Akhlagh al-Ashraf) for today's world—while remaining open to interpretation and supplementing evidence from Obeid's text in the final analysis—it is important to adopt a new perspective. Obeid Zakani's approach, in its most favorable aspect, can foster a form of moral and cultural coexistence based on two well-established normative frameworks: consequentialism and virtue ethics In fact, while a modern interpretation that attributes contemporary philosophical literature to Obaid Zakani is not typically feasible or widely accepted, embracing this perspective for contemporary life is a commendable and practical approach. In this interpretation, Obaid Zakani's philosophy is viewed as a universal call to enhance moral living. An effective approach for today's individuals, who possess an emotional attachment to their past or the ancient world, while also remaining compatible with audiences who have distanced themselves from tradition. As a result, the concepts adopted from the current discourse in Akhlaq al-Ashraf should be recognized as a significant step toward fostering a responsible social life. This form of coexistence, which embraces irony and positive ignorance (Tajahoul) with the intention of addressing inaction, should be encouraged.