Based on the predominant viewpoint among scholars, jurisprudents, and fundamentalists, it is possible to rely on invalid narrations such as "Zaif", "Morsal", "Monghate" and genersllg any types of reasons lacking argument to proclaim unnecessary decrees.This viewpoint which is known as the method of "Tasaamoh dar Adelleye sonan" (negligence in Reasoning Traditions) is based on "Ahadith Man Balaq" more than anything else.By carefully studying narrstions and further concentrating on their senses and also reviewing other reasons of the method, it is realized that none of such comments and reasons are led by the claims of the scholars and therefore, the aforementioned method lacks validity and requires efficiency. 

In this article, we present GPW-flatness property of ACTS over monoids, which is a generalization of principal weak flatness. We say that a right S-act AS is GPW-flat if for every s 2 S, there exists a natural number n = n(s, AS) 2 N such that the functor AS S− preserves the embedding of the principal left ideal S(Ssn) into SS. We show that a right S-act AS is GPW-flat if and only if for every s 2 S there exists a natural number n = n(s, AS) 2 N such that the corresponding ' is surjective for the pullback diagram P(Ssn, Ssn,  ,  , S), where  : S(Ssn)! SS is a monomorphism of left S-ACTS. Also we give some general properties and a characterization of monoids for which this condition of their ACTS implies some other properties and vice versa.

KeiKāvūs is a mythological king of Iran and a fictional character in Shāhnāmeh. According to Shāhnāmeh, KeiKāvūs had a flying craft made of wood and gold, attached to specially trained eagles. He invaded Māzandarān and was defeated there in a great battle by Div-e Sefid (the White Beast). He attacked Hāmāvarān and married Sudābeh, the daughter of the king of hāmāvarān. The present article tries to study Keikāvūs's personality and ACTS not only in Shāhnāmeh but also in Pahlavi texts and Avestā.

In this article we give a characterization of monoids for which torsion freeness, ((principal) weak, strong) flatness, equalizer flatness or Condition (E) of finitely generated and (mono) cyclic ACTS and Condition (P) of finitely generated and cyclic ACTS implies regularity. A characterization of monoids for which all (finitely generated, (mono) cyclic ACTS are regular will be given too. We also show that monoids for which all regular right ACTS are WPF, WKF, PWKF, TKF or satisfy Conditions (P), (WP) and (PWP) are the same as those for which all regular right ACTS are projective or strongly flat. Monoids S with E(S)ÍC(S) or those for which every element of E(S)\{1} is right zero will be characterized, when all (finitely generated, cyclic) right S-ACTS satisfying Conditions (PWP), (WP), (PE) or (P) are regular. Simple monoids for which all (finitely generated, cyclic) right ACTS with property U (U is a property of ACTS over monoids implied by Condition (P)) are regular will be characterized too.

Uninfluenced is the sanction of lack of some basic terms of validity of contrACTS and regularly is proposed in unauthorized, reluctant contrACTS and some contrACTS of persons under legal capacity. According to this legal situation, contract is uninfluenced and its fate dependents on next incorporation of the valid assent (allowing) or declaration of refusing by beneficiary. This situation has been normally known as formal in contrACTS; but famous opinion is rejection of that in unilateral ACTS. However, the question is that if the reasons of famous opinion have the ability to justify the difference between the contract and unilateral act by this point? This article with juridical-legal approaching and with the descriptive-analytical method is seeking to explain and criticism the reasons of rejection of Uninfluenced in unilateral ACTS and on the other side, it is Analyzing the theory of accepting the Uninfluenced in unilateral ACTS and tries to proof it.

Theory of Speech ACTS is a philosophical theory presented in 1962 by John Langshaw Austin, a professor of moral philosophy at Oxford University; then it was developed further in Speech ACTS Written by his student, John R. Searle, who is a contemporary philosopher of mind and language. The Speech-act Theory aims to represent a comprehensive analysis of the language use and the way of communication, and finally it answers to a main and basic question in philosophy of language: How one can attain a series of semantic features such as meaningfulness, meaninglessness, truth, description, predication, and communication through not so much complex phenomena such as speech sounds or written letters and words. The Theory of Speech ACTS can be regarded as significant for two reasons: First, it was probably the initial strong attempt on philosophical speculation, which had destructively been attacked by Wittgenstein. Second, it has been somehow successful. Over forty years after presenting the Speech-act Theory, nowadays philosophers still deal with its requirements and results.  

Let A be an S-act where S is a monoid. Then A is called lifting if every proper subact L of A lies over a direct summand, that is, L contains a direct summand K of A such that K ⊂,L is co-small in A. In this paper, characterizations of lifting S-ACTS and co-closed subACTS are presented. We show that the class of supplemented ACTS are strictly larger than that of lifting ones.

Among the very significant principles and virtues emphasized in the religious teachings is that of chastity. In addition to the commands given with regard to observing chastity, Islamic precepts deal with the relation between chastity and other precepts in such a way that performing the latter would result in observing the former in both individual and social dimensions. While expounding essentials of chastity as well as its effects and consequences, various precepts that contain it are extracted and explained. The relation between chastity and religious precepts is either that of conditioned-by-something, or that of negatively conditioned, or that of unconditioned. Searching various jurisprudential chapters and different religious precepts, especially with regard to ACTS of worship, in such subjects as purification, prayers, pilgrimage, marriage, divorce, etc., we found no single case of the relation of negatively conditioned. On the other hand, so many instances of manifestations of chastity in the jurisprudential precepts can be found in different parts of jurisprudence, including those dealing with ACTS of worship, in which the condition of chastity is taken into consideration. Such cases are often those in which the difference between man and woman plays a role. Although some other religious precepts are void of manifestations of chastity, they are not void of necessity of observing chastity.