Humor has a vast REALM and it has been the concern of different discussion due to its application and its origin. It is a psychological process which results in mocking the opposite and the grotesque. Since such an opposition have their roots in social issue. As literature is a social genre, it has applied humour as one of its inherently ironic devices. The present essay tries to search for the REALM, the limitations, and the significations of humour. As a result, it first introduces humour briefly, and then it tries to define each of its significations, comparing and contrasting them and look for their similarities.

The issue of the Imaginal REALM, as a REALM between the Immaterial and Material REALMs, is one of the issues in which the Peripatetic philosophers disagree with philosophers of Illuminationism and Transcendental Philosophy. The Peripatetic philosophers were opposed to the existence of such a REALM, but the Iluminationist philosopher and those of and Transcendental Philosophy defended the existence ofthe Imaginal REALM and strived to prove it. Despite the fact that Mīrdāmād considers the existence of such a REALM to be intellectually impossible and considers it to be a result of poetic feeling, he endeavors to present an interpretation of the Imaginal REALM that would be accepted by the Illuminationist philosophers as well. On one hand he emphasizes the intellectual impossibility of the Imaginal REALM and Imaginal existents on a Peripatetic basis and refutes their suspended state and on the other hand – due to Suhravardī's influence and following him – he accepts the existence of the Imaginal REALM, within a particular interpretation - not as an independent REALM, but rather as a higher and more etherean level of the material world. In this article, while presenting Mīrdāmād's view regarding the possibility of the Imaginal REALM and its existents, we will indicate that Mīrdāmād's particular interpretation of the Imaginal REALM is inconsistent with the views of the advocates of that REALM and ultimately, Mīrdāmād is considered as one of the rejecters of the Imaginal REALM.

The prominent characteristic of the third millennium and the age of information and communication of technology (ICT) can be looked speed and diversity in advances and innovations. It is a matter that the cognition of the technological phenomena and activism to make them legal is consistently lagging some steps behind the evolutions. One of the most important examples of such phenomena is cryptocurrencies. After more than one decade after issuance and introduction of cryptocurrencies, they include more strategical vacuums in respect to the regulation and adjustment. Undoubtedly in the formation of such sphere the unfamiliarity of the features, applications and the emerging of this technology background of this technology means blockchain have had a prominent role. With applying an active and dynamic approach some states have tried to adopt policy in this field; an approach which is a sign of a dynamic activism in dealing with cryptocurrencies. In this regard one of the most important and controversial aspect of these interventions in the field of cryptocurrencies is the criminal intervention via criminalization around some dangers of this technology, a problem needs to be justified because of the limitation of freedom through it, the necessities of criminalization in the field of cryptocurrencies should be cognized. According to this, the following research with analytic-descriptive method examines the necessities of criminalization and forms of offences in the area of cryptocurrencies.

Imams` legislative guardianship has been considered as one old problems dealt with when dealing with delegating religious authority to the Prophet and his household, the one dealt with by intellectuals under the topic finality, khatamiyat, today. The question in field runs as: are Imams permitted to make new laws? How does the authenticity of Imams agree with the finality of the Prophet? In this paper, it has been concluded that law-making in the field of religion is restricted to God and All Imams`s sayings are essentially based on God`s revelation. It should be stated that only in governmental problems and judgment they were permitted to make laws.

Mirza Abdul-Qader Bidel Dehlavi is a prominent poet of mystical poetry in the subcontinent of India. He has transformed the Indian school of poetry from mere superficiality to the utmost wisdom. Bidel's poetry in REALM of mystical lyrics is the continuation of Mawlana Jalalud-din Mohammad Balkhi's line of thought in his Diwan Shams. The purpose of this article is to introduce Bidel in the REALM of mystical lyrics. According to Bidel all multiplicities in man's journey towards God leads to unity. In his descent however all multiplicities are regarded as the attributes of Deity which have descended from the zenith of the universal and Absolute to the nadir of the particular and relative. Bidel's mystical lyrics is a spiritual epic which expresses love and yearnings for the Divine beloved. These often merge with a sort of surrealist thinking, thus mystical terms in his Indian style of poetry mostly are complex and implicit, and it is difficult of find an equivalent for them. Nevertheless, his mastery in using prosodic forms and verbal rhymes gives such dynamism and fervor to his lyrics that only reveals the hidden charm and passion within the Ghazals.

Since ancient times, all schools of thought and different people and societies have introduced characteristics of the best living place (environment or space) for humans. These were introduced by philosophers and thinkers in different societies. In the contemporary era, because of the physical expansion of cities as a result of the development of transportation systems in addition to the growth of tourism, city environments and especially their public domains demand specific characteristics. The main goal of this research is to introduce and explain “features of the best urban public REALM.” Analytical reasoning is the main research method used to answer this question. The main characteristics of the good public REALM are derived from that part of human needs which is present in public spaces. These human needs can be categorized into three groups, namely spiritual, mental, and physiological. These are corresponding to the three dimensions of human life, those which are mentioned by different religions and schools of thought. Since this research is done in Iran, these human dimensions inevitably derive from Islamic beliefs.

In order to implement ordinances of the Law, a ruler, in a Muslim society, directly or indirectly, proceeds to issue governmental decrees in terms of interests in the area of social issues, including issuing governmental decrees in the REALM of jurisdiction. In facing governmental decrees, the judiciary’s reactions are rested on the way they treat the foundation of governmental and judiciary decrees or decisions.The authority of a ‘competent Muslim jurist’ and Islamic rule are among the principal rules of Islam, so laying dawn governmental decrees and taking into account what is expedient is supported and sought by the lawgiver. In a Muslim society, a Muslim jurist (faqih) is of legislative and executive authority and this sort of authority requires that a Muslim jurist can make a decision or decisions on either side of a judiciary case even when the governmental decisions seem to be in conflict with other decrees. When governmental decisions come into conflict with judiciary decrees, governmental decisions takes precedence over judiciary decrees in practice.

Ebne- Arabi- the famous mystic- speaks about some inner mercy that however it can’t be seen kindness in it but the effect of kindness is visible from its outside.He considers an example of this kindness, that he calls it hidden kindness, in treatment and physician’s work. In fact we can’t justify violence of treatment or bitterness of drug unless with this hidden kindness. In this research that has been written briefly by content analysis method, we become familiar with this hidden kindness and its basis.

This paper is about one of the inner aspects of the REALM of religion; that's, it discusses on the question whether the criteria of understanding religions should be based on the religions texts. There can be mentioned two viewpoints in this regard: the viewpoint that considers the criteria as components inside the religions, and the one that regards them as elements outside the religions. Presenting these two points of view, the author investigates into the proofs of each viewpoint. At the end, he shows some examples of the influences of the two viewpoints on the discussions related to the theoretical religion.