فهرست مطالب محمداکبر سپاهی

Research on the local languages ​​and dialects of Iran and the collection of various cultural manifestations, including proverbs, leads to a better understanding of the culture and history of the tribes, preserving their dialect and culture, and finally a better understanding of the Iranian languages ​​and culture. Proverbs are a major part of the popular culture of the Baluch people, and a careful study of them will pave the way for the study of cultural patterns, social values, and sociological research.
Most of these proverbs have great moral meanings that play an essential role in teaching transcendent ideas and concepts, transmitting ethnic and generational experiences, and the advancement of individuals in society, but there are also proverbs that have negative functions in history, which have been the cause of social and cultural damage and failure. This research studied this group of proverbs by library and analytical method in order to have an increasing cultural awareness and promote rational views in Baluch society and culture. Although the number of such proverbs is limited, they have caused cultural damage in society due to their widespread use.
Cultural harms have been studied in three areas of individual, family and society along with superstitious beliefs in the field of culture. However, the findings of the current research show the highest frequency in injuries that are related to families. Nonetheless, an independent and documented research with a specific statistical community has not been done in this regard.

persian proverbs are one of the oldest literary examples that have influenced the speech and behavior of the iranian people since ancient times. due to the fact that proverbs are derived from the taste, knowledge and experience of different classes of society, their acceptance and popularity among the people has also been high. research in the proverbs of society helps to better understand different aspects of society's life and culture, and in this way, neglected aspects of public culture will be studied and investigated more precisely. some negative teachings and bad habits spread in a language through proverbs. this article has examined these aspects in persian proverbs and while emphasizing the existence of good teachings in most persian proverbs, it has also discussed the bad teachings of some of them. ridiculous jokes about the lands and the inhabitants of each land or its people, humiliation of those who have different religious beliefs, humiliation of some physical characteristics, ridicule of some family roles and especially women's roles, completely passive fatalism, justification of unpleasant behaviors such as intellectual tyranny and mocking jokes with some special names and similar negative teachings can be seen in persian proverbs.

The story of Layli and Majnoon is one of the most famous love stories in Persian literature, which has Arabic roots and has been transfered from Arabic language and literature into Persian. Nezami is the first Iranian poet who translated this story into Persian. After Nezami, other poets have also recreated this story under his influence.The story of Lily and Majnoon, like many other cultural traits, has spreeded through different cultures through Persian language and literature and its cultural activities with the literature of the tribes and people who were enteracted  with this culture and language.  It  has also been recreated in their languages and literatures.In Balochi literature, two stories can be found that are narated with Layli and Majnoon impression.The first is a story called Layli and Majnoon or Layla and majna and the other is the story of Hani and Shaymorid.The first story is not very famous, but Hani and Shaymorid is the most famous love story in Balochi literature. This poetic story, like many other old fiction poems in Balochi literature, does not have a specific poet. The narrators have narrated its narrations in different dialects, but naturally there are differences in the details and the number of poems and the number of verses of its narrations. Hani and Shaymrid has significant similarities with the story of Layli and Majnoon, which can be investigated from the cultural interactions and  literary impressibility perspective , considering the constant interactions of Balochi literature with Persian language and literature. Just as Nezami’s Layli and Majnoon has been influenced by the social and cultural context of Nezami's society in comparison with the narration of the same story in Arabic literature, Regarding the story of Hani and Shaymorid it is noticeable that the characteristics of the social and cultural context of the host society has influenced that and transformed to an expression of its social trait. In fact, Hani and Shaymorid can be considered  as the Balochi version of Layli and Majnoon.

Shahnameh is the most famous epic work in Iran. Works such as Shahnameh, along with the narration of heroic stories, by performing norms and anomalies in front of each other, also perform the task of teaching virtues. The story of the battle of Rostam and Sohrab, although a small part of the Shahnameh, is one of the most famous stories in this book. This article looks at the story of Rostam and Sohrab Shahnameh Ferdowsi from the perspective of educational literature and the topic of truthfulness. At a glance, To the story of Rostam and Sohrab, Appears from the beginning and end of the story, The reader thinks that Ferdowsi, like many people of that time, considers destiny without the active role of man as the most important cause of the tragedy of Sohrab's death, But with a closer look at the story, It seems that Ferdowsi, in arranging the conversations of the characters in this story, shows that everyone is involved in hiding the truth. And their work has gone hand in hand with concealing the truth, leading to disaster.

Proverbs are important rituals and representations of human societies that represent human society, culture, and literature, their interests, tastes, and attitudes well. Baluchi language, literature and culture has always been in direct interaction with Persian language and literature, and on the other hand, Baluchi and other Iranian languages, dialects and subcultures, either directly, due to the position of Islam in this land or indirectly, due to Persian, which has been in closer interaction with Arabic have been influenced by proverbs and wise sayings and hadiths and narrations that have become proverb. In this article, we have tried to examine the prominent and remarkable examples of this type of proverbs and sayings that have become the form of proverb. One of the most important results in the middle of this research is the role of Persian language and literature. Regarding the commonalities of Baluchi and Arabic proverbs, most of the compatible examples of these two languages, the common example of them can also be found in Persian.

 The story of Rostam and Sohrab, among the tales of the Shahnameh Ferdowsi, has a great place. Although the origins and roots of the story of Rostam and Sohrab of Shahnameh are still unknown to us,  But there are many similar examples in the literature of the world comparable to that of comparative. In the literature of the Iranian tribes, there are similar stories to the story of Rostam and Sohrab. This story is deformed in the Balochi literary poetry system called "Muhammad Hanifa". In the epic "Mohammed Hanifa", the story of an unwanted battle between a father and a son who do not know each other has occurred. Other adventures are similar to those of Rostam and Sohrab in this story has occurred. At the end of the story, the son is failing.  The main difference between this story and Rostam and Sohrab is the happy ending , Because in this case, neither the son was killed nor the father. Based on some of the evidence in the story of Mohammad Hanifah, we can surely say that the origin of this narrative is the story of Rostam and Sohrab. This story, with its current form, Remains the prevalence of religious literature.

Considering that Baluchi literature is largely influenced by the Persian literature, we have tried in this research, By using library resources and analytical description of these tow stories,find  The key points and signs in the story of Rostam and Sohrab of  Ferdowsi's Shahnam were shared by Mohammad Hanifa's story in Balochi literature and by revealing the signs that bind these two stories, we want to show the background of the emegence of the Mohammad Hanifa religious story in Balochi literature and with this way, we can show the effects of the influences of  masterpieces of Persian literature on Balochi literature.

Ferdowsi's Shahnameh is one of the most famous epic books in the world. The battle of Rostam and Sohrab in Shahnameh is one of the most famous stories of this epic book, which even some critics have considered it to be the most important story of this book. In the Middle East, Shahnameh has been the source of inspiration for many epic tales. The main core of the story of Rostam and Sohrab is the father and son’s battle, which has many similar examples in the world literature. Rostam, the famous epic hero of Iran, went to Turan to hunt. It happened that his horse was lost. Rostam went to Samangan to find his horse and became a guest of the king of Samangan. On the same night, the daughter of the king of Samangan asked Rostam to marry. And he said: I want you to have a son. On the same night, Rostam demanded that princess's father officially allow him to marry his daughter, and that same night he married the princess. Tomorrow that night, Rostam farewell to his wife, Tahmineh, and returned to Iran.  Before his farewell, Rostam gave a reminder to his wife and said: If a boy was born, close this sign to his arm and if a girl was born, close it to her hair. After nine months, a boy was born from that woman that named Sohrab. That boy, in the same childhood, was powerful as his father, and nobody could fight him. Sohrab does not know who his father is. One day, Sohrab asked his father's name from his mother in dismay. The mom said to his: do not be upset! Your father is the world's greatest brave man, he is Rostam. Sohrab was happy and decided to attack Iran with an army and make his father king. The news came to the king of Turan. This news came to Afrasiab the king of Turan. He was the enemy of Rostam and Iran, and was pleased with this event. Afrasiab sent troops and gifts to help Sohrab to fight Iranians. He said to his officers: Do not let Sohrab and his father know each other. Because if any of them are killed by another, it is in our favor and one of our enemies has been killed. Sohrab attacked Iran with his armor, and after the adventures, Rostam came to the battlefield to confront the enemy. Rostam and Sohrab met each other. They have fought each other without knowing each other. In these battles, the boy was defeated from his father and was killed by his hand. This is the culmination of the tragedy of this story. Accordingly, some critics of literature have analyzed this story and similar stories with Freud's ideas based on the Oedipus’s Complex. The Baluchi story of Mohammad Hanifah has a similar narrative with Rostam and Sohrab of Ferdowsi’s Shahnameh. In this story it says: One day, the Prophet (pbuh) sat with his friends. Someone knew that in the far land, there is a woman named Hanifa who is the king of the disbelievers. The Prophet urged his friends to volunteer one person to conquer the country. Ali (AS), the most famous brave man among the Muslims, volunteered for that country to fight. Ali (AS) went there and prepared for the fight. Hanifa had bet that if anyone could defeat him, he would marry him. Ali (AS) defeated him and married him. After a while Ali (AS) was asked to return to Medina. When he said goodbye to his wife, he told his wife: If a boy was born, put his name Mohammad. Ali (AS) presented gifts to his wife when he said goodbye to her and gave her a sign for her son. After a while, Hanifa gave birth to a son and named him Mohammed. That boy, in the same childhood, was powerful as his father, and nobody could fight him. Muhammad did not know who his father is. One day, Sohrab asked his father's name from his mother in dismay. The mom said to his: do not be upset! Your father is the world's greatest brave man, he is Ali.  You are the son of the bravest man of the world Ali. Mohammad was happy and decided to go to Medina. After some events, Muhammad and his father met with each other. They fought together without knowing each other. After a while, the boy lost his father and his father wanted to kill his opponent. The boy threatened his opponent by naming his father. After hearing these words, Ali (as) asked for the sign from Muhammad and recognized him by seeing the signs. In this war, one of these two people was not killed and the story ended well.

There may be a story other than Rostam and Sohrab among the Baluchis and other peoples living on the eastern plateau of Iran, which was also the basis of the work of the narrate of Shahnameh, But we did not find the source of such a narrate, As well as references to Rostam in the Balochi Mohammad Hanafah's story, As well as structural followings and elements of the story of Rostam and Sohrab Shahnameh in the Baluchi story, Certainly, we can see Rostam and Sohrab as the pattern of Wright Mohammad Hanafah's story. Considering that the exact source of Ferdowsi's narration in the story of Rostam and Sohrab is not clear, it is also possible to suggest that perhaps the story of Mohammad Hanifah in Baluchi literature is a revived narrative of the core of the ancient story that in Persian literature as the story of Rostam and Sohrab Has come to us. This story is based on the specific geographical and historical conditions of Baloch life. It can be considered as a kind of reconstruction of ancient Iranian narratives in a new style that is suitable for the Baluchi Muslim era and their particular Muslim type. In any case, the references contained in the story of Mohammad Hanafah suggest the impact of this story on Rostam and Sohrab Shahnameh or its re-creation. The story of Mohammad Hanafah did not include mythological patterns from Rostam and Sohrab of Shahnameh, but in parts we also can see the influence of the story of Solomon and Belgias.