Budaq Azhari Shirazi, an unknown poet of the tenth and eleventh centuries AH, has a poetic collection of 10, 385 lines, which he called Resale-ye Kamal (Treaties of Perfection). The present article studies the didactic factors in Azhari’, s poems. By using a descriptive-analytical method based on Azhari’, s poems, the researchers also attempt to answer what didactic teachings are in Azhari’, s Resale-ye Kamal and what methods did the poet use to explain them? Through answering this question, the researchers argue that praising the Prophet’, s family and Imams, the eulogy of the Safavid sultans, virtual love, the description of life events, satire and sarcasm are the main themes of Azhari's poetry. Like many previous poets, the poet advises and teaches goodness (affirmative education) to his specific and general audience, or forbids them from ugliness and evil (negative education). He has done it sometimes independently and sometimes in the midst of other literary themes and forms. Azhari teaches his educations to the audience either in the direct or in the indirect ways which includes using the devices of storytelling, abstraction, allusion to Quran verses and stories, allegories and genomic verse, hymn, oath, complaint, redundancies, satire and fables.

Research Problem: Every creature in the universe is moving towards evolution and being in its perfected state. Man, like other creatures, is interested in evolving and he (she) moves his artefacts towards evolution. In fact, man, through his artifacts, shows the need to create perfect objects. However, the concept of evolution (Tahavol va Takwin) and perfection (Kamal) depends on the religion, culture and thought of every human being or society. The perfect human being (Insan-e-Kamel) is synonymous with the powerful human being or superhero. The more powerful one is, the higher the level of perfection he has attained to. Even if knowledge is of value, it is due to the fact that it enables the human being to strengthen himself and to subjugate the surrounding environment. Hence, whether or not art is perfect depends on man's view of perfection. Islam is emphatic in the assertion that man can reach perfection in the earthly, individual life and by making full use of all the worldly possibilities of his life. To avoid misunderstandings, the term ‘perfection’ will have to be defined in the sense it is used here. As long as we have to do with human, biologically limited beings, we cannot possibly consider the idea of ‘absolute’ perfection, because everything absolute belongs to the realm of Divine attributes alone. Perfection is in vision and acquisition. One must fully comprehend the Divine sciences and act accordingly. Perfection is dependent on sensing, for the human being is compelled to action when feeling threatened and realizing one’s own imperfection. The mosque symbolizes Islam and Islamic thought can be seen in these kind of building. In this research, an attempt has been made to examine the concept of Kamal in mosque architecture. First, a temporal correspondence between the two themes of Kamal's concept and form in the history of Iranian architecture and thought was examined. Research Question: Research questions are: how the concept of perfection in the cultural geography of Iran in the Islamic era makes the shape of mosques? What has been the process of Kamal in the physical changes of mosques? ” Research Method: Methodology: The research method in this paper is based on Grounded Theory and case-studying. The method of data collection is based on documentary and library data. The Most Important Results and Conclusion: In this regard, the theoretical framework of the research was created by relying on the stylistic method of Iranian architecture by Pirnia, Sabkshenasi, and separating mystical, theological and philosophical views. After a comparative study between the ideas of the Islamic era, it is clear that the three issues, including geometric arrangement method, hierarchical method, and method of using natural daylight in indoor and outdoor spaces of mosques, have been considered by Islamic philosophes. From each era, a number of index mosques have been selected and based on the three components mentioned, the analysis was performed. The results show that changes can be made between the evolution of thought and mosques form and circulation. These changes indicate the relative obedience of the form a d circulation to the prevailing mystical, jurisprudential and philosophical ideas of its time. The research findings show that in the study of the concept of Kamal in architecture, the concept of physical development (Takwin) should be used instead of the concept of perfection (Kamal).

Metafiction is a form of literature that emphasizes its own artificiality in a way that continually reminds the reader of the fictitiousness of the work. Historiographic metafiction is a term used for works of fiction which combine the literary devices of metafiction with historical fiction. The contributors maintain that the Arabic literature reflects the Western postmodern conditions without denying its own traditions. As such, the Arabic literature paves the way for an important cultural dialogue between East and West. The novel Al-Mutanabbi's suffering with perfection of Kamal Aboudib and vice versa, authored by Kamal Aboudib, a Syrian narrator and critic, is one of the works of Metafiction in terms of structure and content. The author has attempted to describe the events of Al-Mutanabbi's life, the great Arab poet, and relates him to the problems of contemporary man, the world and Arab history. In this research, based on the descriptive-analytical method, we try to find the historical aspects of metafiction in this fiction. The results of the research indicate that the use of historical characters from different periods as well as the deliberate denial of some real events in the life of the poet refers to the future perspective of the history. It is also shown that many of the writing scruples and conventions available in history books have been violated by postmodern writers. Indeed, they have crossed the boundaries of time and place.

The archaic Persian word "Kamal" or its other form "Gamal" have not been recorded into authoritative and current dictionaries. This has caused them to be identified with the word "Hamal" which possesses a close orthographic and phonetic form to Kamal and Gamal and therefore, turned into Hamal. And since the latter did not fit into some contexts semantically, new artificial meanings were attributed to it. This paper, based on analyzing some misreadings in ancient texts, especially different versions of Shahnameh, suggests that Kamal or Gamal substitute Hamal. This clarifies the meaning of some verses in Shahnameh and revives these two archaic words.

Comedy dates back to Plato’s time. Today, a variety of theories on satire are presented in the field of linguistic and literary knowledge. These theories provide the basis for the analysis of comic writing. Obeid Zakani (701-772) was one of the successful comic authors in the field of Persian literature. Obeid Zakani's narrations in Resaleye Delgosha express the truth through humorous language. Between the lines of Resaleye Delgosha, there are some darned realities that, in their structure, we see the ambiguity. Since "Fonagy’s Humor theory" is based on the structure of ambiguity, the present research has conducted a descriptive- analytical method in the structure of the ambiguity of the delusional treatise of satire. The findings show that there are four types of syntactic ambiguity in the humorous narrative of Resaleye Delgosha, which are consistent with the pattern of ambiguity. This study contributes to the determination of the role of syntactic ambiguity in the satire of Resaleye Delgosha. There are four types of ambiguities in this work: surface structure ambiguity, deep structure ambiguity, the combination of both surface structure and deep structure, and its contrast. Obeid Zakani’s satire holds all these four ambiguity types. The present essay aimed at classifying and analyzing the ambiguities in Resaleye Delgosha regarding Fonagy’s theory in a descriptive and analytical pattern. In addition, deconstruction in the context of the deployment of phrases and sentences plays a role in creating syntactic ambiguity. Among the four most commonly used models in the satire of this work, deep structure ambiguity is remarkable.

The aim of proposing purgatorial perfection of Ego is the possibility and the way of Ego perfection in the purgatory world. In the meantime, the paper takes up for discussion the theory of motion, force and action, and the theory of renewal of likes which respectively relates to philosophy and gnosticism. Two questions on the ego perfection after death have been answered; 1) Is perfection possible in the purgatory world? 2) Having the hypothesis of accepting the perfection, does it have a disparity with that of the earthly Perfection? Consequently the debate comes to a conclusion that the ego perfection- after-death is not only possible from the narrative, rational, and intuitive standpoint but also is an established and absolute fact.

Although the explanations of beauty (Jamal) in the theory of Avesina are limited, it seems that they point to a very deep relation between beauty (Jamal) and perfection (Kamal). Therefore, perfection in the idea of some investigators has been expressed as the main reason for the beauty. They have introduced the second perfection in the sense objects as the beauty. They construe sense objects from the one of important phrase of Avesina, while it seems that proving this claim from that phrase is not easy and acceptable. For this reason, in this paper, while the common approaches of this issues are critiqued, by the descriptive-analytical method the relationship between beauty (Jamal) and perfection (Kamal) base of Avesina's books is evaluated and analyzed. The conclusion of this paper shows that base on the concept of perfection (Kamal) for creatures, there are two kind of beauty; one of them appertain to substantial beings and other to insubstantial beings. The perfection for the first part is the second perfection (Second Kamal) and for insubstantial beings is the first perfection (first Kamal).

The main question of this article is, how did Abul Hasan Ameri look at completeness? Our method in this research is based on the analysis and evaluation of the data that we have collected in the form of a report from the text of Ameri's works. The most important findings of this research are: Ameri copleteness applies both to God, all possibilities, and to humans. In fact, perfection in the general sense is intended in this article. Of course, although this philosopher did not provide a real definition of completeness, he used completeness as an objective and real attribute. In one division, he divided completeness into natural, in which the will of creatures is not involved, and acquired, in which the will of creatures is involved. On the other hand, completeness can be divided into two categories: absolute, which is free from any defect and is dedicated to the supreme right, and relative, which is evaluated in comparison with the existing past or with other beings. In another division, he divides completeness into the completeness of the soul and the perfection of the body; That is, this perfection sometimes refers to the soul and sometimes to the body. Of course, another division can be deduced from his philosophical system, although Ameri did not touch it. This division is intellectual perfection and moral perfection. Intellectual perfection refers to the theoretical power of the soul and moral perfection refers to the practical power of the soul. Also, Amri believes that perfection is a matter of doubt and he mentioned some examples for it.

Arguing that human rights treaties by their nature are different from other international agreements, this Article deals mainly with such questions as succession of states in respect of human rights treaties and reservations to such instruments.  In contrast to other treaties, which are generally “inter-states exchange of interests”, human rights documents are protective instruments according to which states parties undertake to restrain their discretion as regards fundamental rights and freedoms both internally and internationally. This is why adopting different approach to offer a proper theoretical framework as to the above questions seems to be necessary. In addition to author’s classification of human rights treaties into six categories, the idea of automatic succession of states to human rights instruments and invalidity of certain reservations to these treaties are main contribution of this study.