چکیده:
Expressing moral and educational values and principles in the form of poetry, relying on Islamic rulings and Iranian identity, requires deep insight, pure knowledge, and expertise composed of various sciences, which the Masnavi 'Gol va Nowruz' by Khwaju Kermani is an example of. By presenting the educational and moral teachings present in the story of Gol va Nowruz, which possesses a romantic poetic form, this article expresses the educational aspects of different and important stages of life, especially childhood and youth, separately and along with appropriate educational instructions for those stages, relying on Khwaju's God-seeking and naturalism, and addresses moral principles such as sanctity and respect, self-control, forgiveness, compassion, trustworthiness, confidentiality, humility, etc. The educational and moral teachings of the aforementioned Masnavi, relying on Islamic ethics and Iranian chivalry, indicate Khwaju's profound perspective in the field of moral education.
خلاصه ماشینی:
Among them, one can mention the beginning of the story of Gol o Nowruz, where Piruz, the King of Khorasan, considers his entire existence to be due to the grace of the Lord and even seeks help for his wishes from his God: نبودي از خداي بي مثالش جزين حاجت که باقي ماند آلش برآيد اختري عالي به برجش درآيد گوهري روشن به درجش به نذر از ايزد بي خويش و نسب را روز وشب مي جست پيوند فرزند عبادت خانه ها را شمع بنهاد آتش خانه ها قربان فرستاد (Khwaju Kermani, 1370: (489 Khwaju depicts God-seeking even in the love of Nowruz for the flower and even during battle and at the end of the story so beautifully that: Then after he had with a group of elders watched the world much sent him like the Kaaba or like the sun of Yathrib to pilgrims ascension the prince's heart blossomed like a bud he kissed the ground and praised the king blossomed said He lifted the veil of praise from the face and placed a new veil of prayer on the head (Khwaju Kermani, 1370: 569) *** The emperor was amazed in that darkness to the Creator of the world he said, O Ruler of the world of snakes that station which is the Kaaba from it that goblet from which is Zamzam wine is the gate that head which is hidden from that light which is veiled from perception the heavens that surface which is the flat world that symbol which is the manifestation of Adam is it With the sigh that rises from a sorrowful heart with the smoke that rises from the head of fire that as you take the hand of the fallen you take the hand of my weary soul (Khwaju Kermani, 1370: 614) *** The wise elder smiled then said, a blessed task Nowruz When it became bright from the moon to the it was the mirror of the Divine essence moon Every form that you see in the middle look at the meaning, for it is his or not If you see a difference between the mirror and the beloved look at the beloved and leave the mirror and if you have an idol in view, be certain that the idol is nothing but the painter's self (Khwaju Kermani, 1370: 683 ) "We see that when Khwaju's gnosis regarding the essence of the Lord is mixed with his delicate poetic taste, how he describes the universe like a dewdrop from the ocean of the existence of the powerful and wise Creator" (Jahangird, 1387: 39) Attention to religious and educational values and moving towards self-purification and human perfection are among the prominent educational points of this Masnavi, which Khwaju Kermani has sought to always place God-seeking at the forefront of matters from the beginning to the end of the story of Gol o Nowruz and to establish the foundation of existing relationships on the basis of religious and educational principles.
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