Afzal al-Din Kashani’s works on logic have not been that much studied neither by the sucssedant logicians in the tradition nor by the contemporary researchers, although his philosophical work is recently rediscovered for its innovative and revolutionary views. In this paper, I wish to extract some of the insights in those works with respect to the foundations of logic and show the link between them and the overall philosophy of Afzal al-Din. My main thesis is that Afzal al-Din's philosophy has to be understood as a kind of subjectivism whose main theme is self-consciousness. Subjectivism would have specific impacts on logic, and offers interpretations of logical concepts which are different from the conceptions offered by realism, which takes an extensionalist approach with respect to the foundations of logic.In this paper, I discuss the non-extensionalist, in particular the dialogical, explanation of the foundations of logic offered by Afzal al-Din Kashani.

In Khaghani’s Diwan edited by Ziya-al-din Sajjadi the two names Me-a-slah (mæslah) and Ghamra (ghamra) have wrongly been used as Maslakh (maslax) and Omra-e.This mistake may be made on the ground of both the defects of manuscripts and the popularity of the words Maslakh and Omra. Notably both words Maslakh (meaning altar) and Omra (one of the practices in Haj) somehow are used in relation to Ka' beh. But the correct forms of these two words are Me-a-slah and Ghamra which are the names of two dwellings on the way to Mecca and the pilgrims of the east and northern parts of Saudi Arabia who go on pilgrimage to mecca pass through these two places Me-a-slah and Ghamra.

Comparative literature is an advent branch of literature studies in which similarity and dissimilarity of the ideas of theoreticians and workers of various nations are investigated. Pride and boasting which are a common humanitarian emotions are a disputable matter in comparative literature and has a particular feature and position in Persian and Arabic literature due to related historical and cultural backgrounds. Motanabi and Khaghani have used pride elegantly in their poems. In the present paper, comparative study, pride entity, the reasons for these types of poems and similarities and dissimilarities in their vision toward pride was analyzed and investigated and finally dominant virtues in Persian and Arabic influencing the advent of boasting poems were discussed and scrutinized.

Afzaluddin Abu Hamed known as Afzal Kermani, in addition to his profession of historiography, has also had a prominent status in medical sciences. However, in works related to the history of medicine in Iran and Islam, his works and views have been neglected. In the present study, an attempt has been made to examine his views concerning his written works or those attributed to him, especially those left with an emphasis on the medical treatise. The research findings indicate that he was a competent and trusted doctor at that time and was appreciated by the people and local governors of Kerman and Yazd. In Kerman, he has also left a valuable contribution to medical science: in practical and theoretical medicine, especially in writing books. To the extent that he can be considered one of the pioneers of theorists and practice in the principles of personal and public health and preventive medicine.

Afzal-od-din Kashani, great Iranian Muslim sage in the second half of the sixth century and the early seventh century is well-known by a number of his works on logic and philosophy. He has expressed new doctrines and views, especially in philosophy, giving him a prominent status among other philosophers and mystics. One of his important works is Javdan-Nameh, a mystical-philosophical treatise which contains lofty ideas about man and the world. This treatise had a deep influence on Mulla Sadra so that he wrote the treatise Eksir al-‘arefin (“The Elixir of the Gnostics”) composed after writing the Journeys (Asfar). Given the structure and content of Eksir al-‘arefin, one can clearly observe such influence. The present paper is going to introduce Javdan-Nameh and its influence on Mulla Sadra’s Eksir al-‘arefin.

The book "Eghd Al-ola" by Afzal Ai-din Kermani discusses Kennan's chaos following Toghrolshah Ghavordi’s death. This book both criticizes Kenna's rulers of the time and using the Siyaral-Muluk it gives some suggestions the following is some of the things that the contrastive analysis carried out in this article tries to uncover.The position of kings in the society,The relationship of religion and muluks,How the king's carried out justice,The states of the people, the army, and the treasury,The king's roll in the society,The reasons behind the shortcomings of the government.

Afzal Makhdoum Pirmasti is a poet and biography writer from Herat, Bukhara (death: 1916). In the introduction of his Tadhkirah-ye Afzal alTazkar fi Zekr al-Sho’ ara va al-Ash’ ar, also known as Afzal’ s Biography of Poets he declares that he wrote the book by order of the emir of the Emirate of Bukhara, Abd al-Ahad Khan (1886-1910), in 1904 about 137 poets of Bukhara and the Persian speaking regions — who lived in Bukhara — from 1787/1788 until the year of compiling the book. There is little known about this author and his writing. The information about him in the sources in Afghanistan, Tajikistan, and Uzbekistan are not without errors. Thus, this study aims to introduce Afzal’ s Biography of Poets and critical ideas. To achieve this aim, the article seeks to find out who Afzal Makhdoum was, what his critical ideas about biography were, and what role his book had in Persian literary biography writing of Transoxiana. The findings show that Afzal’ s Biography of Poets is a piece of independent, regional, contemporary prose in the Persian language and that it played a significant role in the area and is considered as one of the main sources containing the biography of the 19th-and 20th-century poets of Transoxiana. His critical ideas could be classified into four categories: historical-interpretive, moral, socio-political, and rhetoric-aesthetic. However, it was written by the order of the emir. As a result, he considered the court and the personal interests of the emir in presenting critical views. Yet, due to the important role he played in reviving the names and works of his contemporary poets in Bukhara, he immediately attracted the attention of poetry and literature enthusiasts of this period so that his book has always been one of the main sources for researches on the literature of Bukhara and its related areas.

This study that drawn from the author’s master’s thesis titled “Theoretical ethic of Baba Afzal Kashani” is an attempt to study the anthropological foundations of ethics from his perspective and one of the grounds for his moral theory. Baba Afzal said that man is made up of three components: body, soul and wisdom or nous. He emphasizes that there is a cognitive and existential relationship between theology, ontology and anthropology and believes that full and true form of everything is scientific and reasonable form of it and thus the final perfection of man is his rational existence; because the perfection of life and feeling, depends on the perception and reasoning and final perception and reasoning, depends on it actualized and then actualized perfection of wisdom and knowledge, depends on the union of wisdom and wise and reasonable. According to his thoughts, the eternal truth of human existence depends on his rational soul and he says that the real happiness of man and his ultimate goal is to transform the potential knowledge in order to the actual reason.

Afzal al-Din Muhammad Maraghi Kashani, a philosopher and poet of the seventh century AH, has left behind numerous treatises and books. His perspective on the nature of time and its relationship with the concept of eternity (dahr) is among his notable and significant contributions. Providing a correct and precise understanding of the concepts of time and eternity is the primary concern of this research. Kashani considers the nature of time to be exclusively associated with accidental categories and attempts to establish a connection between this nature and the concept of eternity. A significant point in his viewpoint is the distinction he makes between the concepts of time (zamān) and moment (waqt), a distinction not articulated by other philosophers. Kashani offers various and sometimes contradictory interpretations regarding the meaning of eternity, resulting in an absence of a definitive understanding of this concept within his intellectual framework. This article employs a descriptive-library method to first precisely elucidate Kashani’s views on these two concepts and subsequently analyze and critique them.

Baba Afzal is one of the great wise men, writer and poets in the second half of thirteenth century and the early fourteenth century. It was the time when in the one hand most of scientists were writing their articles in Arabic and on the other hand Persian Prose had been influenced by complication and complex style. In such time, Baba Afzal wrote almost all of his books in fluent Persian which they were not purified or Arabic and or superficial and complex so he gave a great service to Persian language by this measure.Plurality of Persian words, making aesthetic and fluent compositions, giving equivalences for scientific and philosophical terms, recursive and explanatory cases, short sentences, transfer of sentence minor parts, direct object, indirect object, adverb etc further after verb, less frequently used terms and forms, delusive words and application of words and compositions in meanings rather than today meanings are some of his language stylistic features, which have been reviewed by giving some examples in this article.