DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2016 | Volume:8 | Issue:30|Papers Count:7

In Persian literature, discussing about literary genres like many other (literary) criticisms and theories have been underestimated and considered as cliche. Bedsides, various genres of literature have not been evaluated accurately and deeply. Didactic genre - the one recognized by scholars and literary critics of Persian language- is no exception; therefore it has been discussed in many books written in the field of literary genres. It should be however noted that definitions and classifications given are puzzling, simplistic and unscientific. In order to explain didactic genre and its various types and also to present a reasonable and comprehensive classification of it, we considered the genre content and structure especially as the later is generally sensible for the purpose- and emphasized those outstanding works in the field. Although the overlapping and combining of literary genres is a challenge for discussing the subject, inevitably we restrict and explain various types. Moreover, for presenting a scientific discussion, we try to determine a defined content and structural framework for each type of didactic genre. In fact, among (didactic) literary texts, Masnavi is an outstanding one.

Shams-e Tabrizi is still one of the unknown figures in the history of Iran-Islamic mysticism. A crucial part of our knowledge of him is due to Molana, who believes that he owes his poetry and mysticism and the meanings of his works to him. Nevertheless, Shams himself has some sayings that are collected in his "Maqalat." This paper has originated from the very "Maqalat" and his direct sayings. There has been an attempt to present his views in a slightly systematic way on important issues such as God, the unity of religions, The mission of the prophets and "Sharia"', following, a knowledge of the self, collection of inward and outward attitudes, independence and the rejection of imitation, talent and necessary qualifications for guidance and education, politeness and generous spirit, viewing the truth from different perspective and the mirror of death to be presented formally. Shamas because of putting emphasis on the independence of thought and avoid duplication, has different personal view regarding these issues; therefore, today we could learn this type of thinking as well as his positive doctrines from Shams.

Hakim Nezami is one the greatest poets of Persian literature that has paid attention to didactic thoughts in his works. In the most lyrical work; namely, Khosrow and Shirin he has frequently referred to moral and educational issues. Therefore, he has benefited from the means of rhetoric devices especially semantics effectively. This great poet by use of rhetoric devices and its appropriate tools like declarative, imperative, and interrogative sentences in an effective way has managed to convey moral concepts and teach them to his readers. Furthermore, in this way the role of readers become more dominant in the texts. The present paper tries to investigate this subject and its effect on conveying educational thoughts of poet in a lyrical text.

The essential subject in the field of ethical analysis of artistic and literary works is their relationships. Schools, movements and styles of artistic, literary, and moral forms have looked at this subject differently. Although the main mission of artistic and literary works in the first place is to satisfy their readers, in most of these works, literary commitment and moral and religious mission of work creator are effective and tangible. With this description, it should be said that many of our literary works have paid attention to ethical elements, components, and content. The issue doesn't confines to didactic or mystical literature in fact it is reflected in other genres such as lyrical, long poem of banquet. Khajouye Kermani, the great Persian poet, in his didactic, epic, lyric works as well as the lyrical poems has described virtues and vices. This study intends to criticize ethics based on some important theories namely (Eudemonism) school of Socrates and Amrollahi and Hasan's theory and religious evil in the religion of Islam.

Saadi's Boostan is one of the texts that its anecdotes because of having mystical contents and components considered mystical texts. Instead of sharing contents in these two areas attention to the benefiting from these contents could help us to categorizing ethical and mystical anecdotes. The purpose of the present article is to study and introduce narrative patterns of Boostan and determining its relationship with didactic and mystical narrative.it seems that the dominant narrative patterns in Boostan are the same as didactic and mystical narrative Persian patterns, namely; error and reward. There ae also anecdotes with mystical contents and components which follow a pattern like pseud-narrative and mystical patterns. However, the reading and interpretation of these samples show the dominance of didactic pattern of Boostan over narrative one. In other word, Saadi in interpretation of this type of anecdote selects didactic pattern, especially the reward pattern. Therefore, these anecdotes are no comprehended based on mystical narrative procedure, it is the point that get away Boostan from mystical narrative style.

Advice, in any kind and purpose, shows the direction of man's thoughts toward the improvement of his life's conditions and obtaining prosperity. Sa'di, the Iranian supreme moral poet, whenever begins to give advice, talks so delicately, tenderly and firmly; his advices have been imitated during his next periods. The question of this article is that some Sa'di Ghazals, contrary to his other works that have made him well known for his teachings and experiences contains sidestepping from taking advice, in these ghazals, he not only avoids advice instead of advising his addressed, but also requests the adviser not to recommend him anymore, because he is involved in an incurable sickness i.e. the madness of love that is not match with the wisdom, and the advice which origins from the wisdom, has no opportunity to affect him. The method of this research is study and analysis; the conclusion is extracting and analyzing verses in which Sa'di avoids frankly any wisdom and taking advice but does not deviate from morality at all and emphasizes that in any case he takes advice except for love in which he cannot accept any recommendation on having patience for his beloved even in return for suffering hardships.

Saadi, as a social psychologist by reflecting upon the spirit of the society, always tried to build a healthy ideal society by highlighting good and worthy affairs and rejecting the bad ones. He is often in compliance with the affairs of the world and by placing value on the act of serving the people; he aims at encouraging the members of the society especially the rulers to be at the service of the people. Hence, he can relieve some of the pains and suffering of the human beings. On the one hand, he calls for human beings cooperation and sympathy with their fellowmen in order to release them from pain and suffering. on the other hand, by making use of different ethical, religious, and rational discourses and highlighting the good affairs he tries to provide necessary frameworks to build a healthy and balanced society. He establishes a sound and balanced bond accompanied by love and endearment to each other in social occasions and communications among the people. As a result, he brings spiritual peace and comfort to the society. In a structural and comprehensive perspective on the poems and prose of Saadi, we can say that Saadi has ethical and humane approach toward the phenomena of pain and suffering, and the pain and sufferings raised in his poems belong to the whole society rather than the specific strata or society; they belong to all the individuals who are in contact with each other like the organs of human body.