پژوهشنامه ادبیات تعلیمی
پیاپی 14 (تابستان 1391)

Shahnameh is the perfect mirror of Iranian culture, wisdom, and thought. It is also the epitome of beliefs and social norms and customs which can be explored by different approaches. This eminent work is the most important document coming from the poetry of ancient Persia.Modesty and politeness are one of such beliefs. According to Ferdoosi, modesty is an admirable character in men and women. He also praises politeness and regards it as an attribute of women, while on many instances; men are appreciated for having this character.Without any doubt, Toos Master has been influenced by some works in his treatment of ancient Persian culture. Ferdoosi has been drawing on Pahlavi texts in his rendering of this cultural aspect. Among these works, one can refer to Dinkard, Minoyeh Kherad, Ardavirafnameh, Bozorgmehr’s Book of Advice, the Advice of AzarPadMarsfandan, etc.In this paper, we try to look at the eminent position of modesty and politeness in ancient Persia culture from the perspective of Shahnameh and Pahlavi texts. We attempt to highlight the point that Ferdoosi, along with his cultural beliefs and interests, has been influenced by Pahlavi texts.

SaebTabrizi is a great figure in Persian literature. He makes illuminating links between various issues by comparing the subjective themes to the objective phenomena. An important feature in his works is the use of children’s behavior to portray adults’ daily occupations. For instance, he uses playing games, turning over pages of a book, throwing stones at trees, running, crying, hugging one’s mother, and growing teeth to refer to negative aspects of adults’ daily occupations like wasting one’s life, bothering the wise, complaining, love, and superficial praying. This paper is an attempt to explain how Saeb has employed features and activities that often associated with children to make moral and didactic points.

FerdosisShahnameh is a graceful collection of human worthwhile teachings. The scope of these teachings is so broad that the book goes beyond the borders of a pure heroic work and has turned it into an encyclopedia of morality, science, education, justice and etc. The influence of religious teachings in Shahnameh is detected with the least effort but what is more explicit, in this regard, is the intimate link between Shahnameh and basics of Islam and its benefits from the imams’ speeches. The lectures, letters and aphorisms in Nahjolbalaghe are also like a reservoir of Knowledge, wisdom, education and human worthwhile teachings. This study intends to investigate the shared didactic points in Shahnameh and Nahjolbalaghe.

Sin is one of the new aspects Hafez has had in his poetry. It is not possible to present a clear outlook on different aspects of sin without a comprehensive look on his poetry. Hafez’s consideration on various aspects of the matter is of high value. He believes that the aptitude to sin is gifted in human being, so it is eternal and belongs to human destiny. It shows that human being tends to chaos although repent is an opportunity for him to gain spiritual evolution within himself.Human challenges with sin and narrating his conditions through Hafez bring a lot of questions and ambiguities about Hafez and his poetry. Considering adherence or non-adherence in Hafez and his belief in religious values provide lots of different perspectives on him to make superficial and sinful understanding of Hafez’s poetry. In Hafez’s view, the ability to sin does not mean the permission of blame, but it represents the belief that sin will not hurt religion. Therefore, Hafez assumes pretending sin against the proud of innocence – which emphasizes on its incorrectness – in the world of poetry.Pretending sin is the main point in Hafez’s poetry. It is on the opposite side of those pretending purity. To avoid the second group, Hafez tries to distance them to show he does not follow them. He knows innocent plaintiffs as real sinful individuals whose understanding is blur through proud and selfishness. According to Hafez, if piety and asceticism are considered as means of gaining value or to be considered magnificently in austere view, they will lose their values and worthiness. One of the most crucial factors in Hafez’s idea towards sin is his positive understanding of human relationship with God and his dependence on His commiseration. Through presenting his idea, Hafez tries to challenge those who not only claim their purity, but also cherish hypocrisy and selfishness. Hafez fights with insincerity and deceitfulness.Based on thought and philosophy taken from Hafez’s poetry, the present article investigates the educational aspects of revolt and sin. Therefore, sin expression of Hafez, pure libertinism and rebuking, avoidance of unity with hypocrites as well as mysticism and worthiness were analyzed through religion, morality and immorality, sin outcome and the effects of purity, sin and human willingness and finally God approbation.

The first patriarch Sufis such as Hatam Assam were real pious. Their complete cognizance about sin and the fear of God cause them to run away from the world and to be succumbed to God. This fear of God and disappointment of the people lead to an intensive piety. It can be said that the first Sufis were pious rather than Gnostic. Abou Abdorahman Hatam ebne Onvan well known as Hatam Assam (273 A.H/ 851 A.D.) was one of the Sufis of the first period (150-250 A.H.) which has been living at the same time with Motasem, the eighth Abbasi khalife. He was the student of Abu Ali Shaghigh Balkhi and Ahmad Khezruye.Here, using old references, thought and speeches of Hatam Assam are investigated to illustrate how the Sufis have trained their students, governors and the people. These speeches and anecdotes can be a document of the Mysticism history and the moral teachings of the first period.

Boostan, undoubtedly is one the famous poetical literary works. This specific masterpiece can be considered from several aspects including psychological, philosophical, social and political views. Boostan exactly can be judged as an Utopia for Saadi in which he tries to depict the celestial society. The first chapter including justice, wisdom, intelligent, God fearing Saadi collects the insight around the managing of this depicting utopia. It is clear that this eminent poet deliberately chooses the names like Wisdom, Intelligent and Justice for the first chapter of his book. Here. Signs that show this truth demonstrate that Saadi wants to criticize the ideas of Plato and others. In this paper poet's views which placed in the first couplet will be discussed. In the couplet "Justice, intelligence, wisdom, guarding the creatures and fearing of God” have been explained.

Happiness is a mental and internal phenomenon and has an active role and presence in human’s individual and social life. Therefore it has been glorified in Islamic mysticism and religion.Didactic views of happiness are considered as the most important roles of it in mysticism. Theghazals of Jalalu’d-Din Muhammad MolaviBalkhi – named as “Shams-i-TabriziGhazals”- are in a high importance and dignity according to the amount of happiness subject usage in it. This paper tries to study happiness-orientation factors and symptoms after defining happiness especially from the mystic and didactic view. The study and survey of Molana’sgazals demonstrates that he was a happiness-orientated poet and has used the features of the didactic applications of happiness to convey his mystic thoughts in a great deal.

Education and its different dimensions and methods are topics that are under special consideration in Persian literature. Jami, the Famous poet of the ninth century, addressed this topic in a particular way and most of his educational views are in the form of advice to his son. However, Jami wrote his Baharestan for teaching; most of his educational views have been proposed inMathnavi of Haft Orang. Jami on educational issues have been influenced by the Islamic culture, therefore, with respect to all aspects of human existence, he offers education solutions. His advice is that education should reflect the physical, religious, intellectual, emotional and social attention. Simple living and being away from politics, science, literacy and reading books, learning art, good companionship, adherence to important principles of ethics and compliance training in various aspects of human existence in law of the Prophet can be considered.