DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2018 | Volume:10 | Issue:39 |Papers Count:7

Educational literature is one of the ancient forms of Persian literature that not only has related to another literary genre such as epic, lyric, and educational works, but also has a continuous relationship with knowledge such as political science, social science and theology. Therefore, we intend to take into account the importance of different social discourses in creating the ideologies of societies and their impact on the thinking styles among the various segments of society to study social, political and verbal origins of the themes from the Seljuk period to the Timurid to give a clearer insight into how to create educational themes in this period's poetry and the causes of their occurrence. Of course, the present study does not investigate the general subjects of teaching that exist throughout all periods of Persian literature. And it is only expressed in the teachings that have a direct relationship with social conditions and verbal thoughts.

Interaction between wise and learned people, in expressing their thoughts and beliefs, has been always one of the favorite cases for researchers. Since that Imam Mohammad Ghazali and Molana, in terms of time and historical events are similar to each other in their lives, in this article, by the method of discourse analysis, we try to discuss about some of these topics that are raised in the works of Ghazali (relying on 'Kimiyay-e Sa’ adat' and Ehya-e Oloom ed-Din and Molana (relying on Masnavi Ma’ navi' and Divan-e Kabir) in terms of education and principles that these two great thinkers have mentioned, and this question that whether Molana has been affected by Ghazali in expressing his thoughts and beliefs or not, will be answered. The results show that Molavi in expressing most of his thoughts and beliefs on educational problems like observing encouragement and punishment, creating motivation, contemplation in intrinsic dimension, providing the condition of repentance, reliance and avoiding committing sin, has been affected by Ghazali, so that it can be said some of Molavi's beliefs are the translation of Ghazali's thoughts.

The theme and main aim of travel itineraries is conveying the author’ s experiments, observations and what he has heard. Authors have made attempts to indicate the nations’ cultural variations and different manifestations of civilizations in their works. Although their aim has not been reflecting moral teachings and making a didactic work, through scanning unknowns, they reflect people’ s customs and morality. The aim of this article is finding didactic teachings in itineraries such as Naser Khusraw’ s Itinerary, as the first itinerary written in prose in the fifth century, and Nazari Qahestani’ s Itinerary as one of the first itineraries which has been written in verse and mathnawi form in the late seventh and is a didactic work rather than an itinerary one, and as an instance of contemporary itineraries, Jalal Al-e Ahmad’ s Itinerary which is full of moral themes. Moral and advisory basis of them are marked. Criterion for choosing them was attracting the audience attention to various types of itineraries, since most think that itineraries have been only written in prose. Another point is that the writers who are famous for particular works, have itinerary works with other outstanding characteristics. The result of the study indicates that a large part of itineraries are ignored from a didactic literary point of view thus far. In general, these works are instances of didactic literature. Another accomplishment is that Naser Khusraw emphasizes on moral points in society, Nazari puts more emphasis on personal morality, but Jalal believes that reforming religious beliefs, causes changes in behaviors.

Didactic Literature is one of the literary genres that have had a significant place in the literary heritage of Persian literature, and it has variously been reflected in poetic and prose works. Advising Literature dates back to the first Persian Ghazals; yet, this genre found a greater frequency in Ghazal from the 8th Century AH on. Advice found its way into Persian sonnets in the eighth century. Exemplary are Hafez’ s sonnets rich with such didactic themes and motifs. Privileged with the educational heritage of Persian and Arabic literature, Hafiz used unique methods and techniques for expressing and delivering his ideas. To meet his purposes, he took advantage of different techniques such as characterization, toning, visualization and other narrative styles. This research discusses the background of didactic literature, techniques and methods to convey advice, the poet’ s public esteem in Persian literature as well as the origin of Hafez’ s advice and the subjective frequency of his Advice Poetry. Also, in this paper rhetoric in Hafez was discussed. To develop his adventures, Hafez elaborately made use of famous stories from Shahnameh characters, Islamic stories, proverbs, Kelileh va Demneh and Qabusnameh, etc. It is noticeable that satire is a rhetorical way for opposing the hypocrites in most of Hafez's advicess. While he is ignorant of Mufti, instead he readily listens and shows respects to the old Moghan sage.

It has been a long time since Mathnawī researchers have had controversial debates discussing whether the Mathnawī has any design or not. If the Mathnawī ’ s genre is didactic, its structure must be its syllabus and this syllabus could not be recognized but through decoding the mystical symbolic language of Rū mī ’ s works those were written before Mathnawī , because for every teacher it is necessary to use the expressions and symbols with those he had begun to teach his doctrine. Our research put two symbolic verses of the first story of the Mathnawī namely “ The King & the Handmaiden” as an example of this hypothesis. We realized that these two verses are enjambement and the example of barā ʿ at al-istihlā l (felicitous and suggestive openings). Therefore through them we found the theme of the first story. The theme was discernment between the most proper and the peripheral. As in the preface of the Mathnawī Rū mī introduces his ultimate goal as “ Returning to the Source” , therefore the pivotal point of Rū mī ’ s spiritual path is Gnosis. One could say unveiling the structure of Mathnawī as a Sū fi didactic literature demands familiarity with the codes of his mystical language through those works he had written before Mathnawī .

The didactic literature is one of the most ancient of literary types in Iran. It is consisted of subcategories such as advice, ascetic and morals and it is unbreakably bonded by Islamic morality, trying to foster mental powers and human soul training. Advice works has formed the widespread part of educational literature that often had been written in the form of prose and with moral attitude in order to teaching of management practices and so improving individual and social life. In this research the most prominent educational textures of Persian prose that written between the fifth and seventh centuries have investigated with an ethical approach by glance to Islamic moral. In this research have displayed that items such as emphasis on inequality, determinism and belief in fortune and appreciation, ideological and religious prejudices, female humiliation, paying attention to ceremonial and benefits of binge, forbidden lovemaking, implicit conformation and recommendation to some of moral vices, failure to adhere to the chastity of the word are the badteaches of these textures, and class system & autocracy is the principal element of these vices. The other elements such as characteristics of teaching textures, concentration of intellectual currents, author’ s realities and orientations, in communication with the principal element, have been effective in appearance of these vices.

Revenge that is currently known as a type of moral abnormally and primitive justice is among dominant thoughts in epic works proposed in Iliad and Odysse of Homer as connection rings has changed the incidents into a logical and continuous format and has been deemed as a sacred issue in all three parts of Ferdowsi’ s masterpiece as follows: mythology, heroic, and historical. Since one of the best methods to recognize any issue is to compare it with a same level and same material issue, the present study aims at investigating the epic composing climates in Iran and Greece dealing with the comparison of revenge, different types of revenge, and incentives to form them within the intended epics to answer the following question: why revenge has been one of the principals in epic works and it has had a crucial role and has been deemed as a respectable issue? The research findings here that were achieved through a descriptive-analytic method showed that the sacred revenges in these works not only are not social revenges that have occurred in the absence of formal country legislation, in the form of retaliation and the punishment of the criminals, but also they have been considered as the primitive forms of punishment and public retribution. They are mostly found in masterpiece and the least appearance of this issue has been reported to occur in odyssey. Also due to their discipline and security, while preventing the corruption and insecurity in society, they have been the guarantors of the implementation of justice and the life of individuals.