The reaction of the photosynthetic apparatus in capturing light energy depended on the arrangement of the leaves, stems, and side branches. This process accelerates in the substrate when the intensity of the absorbed photon flow passes from the light compensation point. To evaluate the effect of greenhouse floor covering on the growth rate of roses, an experiment was conducted as factorial based on a randomized complete design with three replications in a rose production greenhouse in the spring of 2020. The experimental factors included greenhouse floor mulch in four levels (aluminum foil, ceramic, white plastic, and concrete (control)) and the second factor of eight weeks of growth. The results showed that the maximum photosynthesis (17.1 µmol CO2m–2S–1) was recorded from aluminum mulch in the first growth week and the minimum of it (4.05 µmol CO2.m–2.s–1) was observed in the fourth growth week in concrete mulch. The trend changes in stomatal conductance (gs) was similar to the photosynthesis during the eight weeks of plant growth, but in the abaxial lower leaves, the stomatal conductance was higher than the value of abaxial in upper leaves. The maximum amount of weekly growth (18.7 cm) was due to the application of aluminum mulch in the first week of growth. The amount of plant growth was slow in all treatments, however, in the eighth week, the maximum amount of weekly growth with the amount of 13.3 cm was related to aluminum mulch, and the amount of weekly growth in ceramic, white plastic, and concrete mulches was recorded 12.0, 9.99 and 9.2 cm, respectively. In general, the results showed that the use of mulches that have a higher light reflection coefficient is effective and significant in increasing the photosynthetic power of lower leaves and helping to increase plant growth.

Background: The need for a rapid, noninvasive method for unwanted hair removal has led to the development of various light sources for this purpose. Objective: To evaluate the efficacy of Intense Pulsed Light Source (IPLS) on unwanted hairs. Patients & Methods: In this open, uncontrolled clinical trial, 77 different anatomical areas in 34 referred patients to "Novin Didegan Clinic" in Tehran in 1380-1381, were treated by IPLS at fluencies ranging from 22 to 34 j/cm2 after their demographic data and the number of hairs were recorded. The 3 to 7 treatment sessions were accomplished 4 to 6 weeks apart. All of the patients were followed 6 months after the last therapy. The quantitative data were  analyzed by paired t test. Results: Six months after the last therapy, more than 50% reduction in number of hairs was noted in 80% of the treated areas; with mean reduction of 72±23 percent. Side effects were mild and reversible and occurred in ten patients. Conclusion: The IPLS appears to provide an effective and safe method for long term excess hair removal in various skin types.      

Background & Aim: Impression making is considered as an important step in the fixed prosthodontics.the different impression material and techniques have been supposed to be important in the dimensional changes of dies. Furthermore, the results of different studies in this regard are contradictory. The present study compared the results of two impression making techniques of putty-wash including two-step with space and double -wash using LIGHT and SUPER LIGHT viscosity.Materials & Methods: In this experimentalinvitro study on the laboratory model, 10 impressions were made using two-step putty-wash technique with space and 10 impressions were made using double-wash techniqueby means of LIGHT and SUPER LIGHT viscosity. The impressions were poured using Velmix gypsum after 30 minutes. The height and diameter of the dies without undercut and the distance between two dies were measured 6 times while the variables were measured 3 times in the gypsum models by a blind operator using profile projector with an accuracy of micron. The mean values were calculated and the dimensions of the gypsum laboratory models were statistically analyzed by t- test.Results: The die height was decreased using both techniques of two-step with space and double-wash technique with LIGHT and SUPER LIGHT viscosity. The decrease was more pronounced in the double-wash technique by LIGHT and SUPER LIGHT viscosity. However, no significant differences were found between both techniques (P>0.05). Die diameter without undercut was significantly decreased in the double-wash technique by LIGHT and SUPER LIGHT viscosity (P<0.0001) while it was increased in the two-step technique with spaces. Slight distances were observed between two dies in the two-step impression technique with space. However, the distance between dies were increased using double-wash technique by LIGHT and SUPER LIGHT viscosity with significant differences (P<0.0001).Conclusion: The die diameter was decreased in the impression technique of double-wash using LIGHT and SUPER LIGHT viscosity while the distance between base teeth have been increased in this technique. Therefore, the technique is not accurate and needs more assessments.

God is transcendent. He forbid calamity from Banares- the elegant paradise and pretty heaven. “Kaashi”, meaning brilliant, is the traditional name for Banares, which according to the present research, originates from the word “Kashiapeh”, the grandson of Banares and ancestor of humans, as assumed by Indians.The foundation of the city is attributed to one of the rulers of “Kaasi” dynasty called “Divdasa”. Kaashi was the most important land in India and was recognized with the name “Varanaasi” taken from “Varoun” wich was the name of Amir-Indian gods that was later changed into Banares. It is said that Budha gave his speech in gazelles’ park in Sarnat in Banares after his 59- day seclusion.Banares has long been the land of Indian goods and thus has been counted holy. Every faithful Indian and Brahman would like to die in Banares because it is believed that the soul would attain eternity and would be set free from the body incarnation once one dies.A great number of scholars and poets have been brought up in this city.However, the climax and salience of the Persian language in Banares goes back to the government of Dara-Shokouh.

Mythology, with its two principal characteristics, symbolism and exaggeration, provides Sufis with an effective means with which to express their mystical thoughts symbolically. Mythological themes used by Sufi poets and writers go back to dateless times. We refer to them as "myth from within" because, already used in their non-mystical way, they were borrowed, developed, and loaded with new meanings, within the context of Sufi discourse. However, a number of myths originate from SUfis themselves, where certain Sufis seyks have in the past behaved so unusually and expressed so bombastic statements that they have become the origin of some strange stories coming not much short of myth per se. Their staunch followers, years later, have aggrandized further the stories they have heard about their dead seyks; we refer to the stories so made as "myth from without". Such myths, if not comfortably within the conventional definition of myth, merit serious study, at least as an area closely related to mythology proper.

As a bridge between the two Iranian and Islamic cultures، Kurdish proverbs play a valuable role in the survival of cultural values. Throughout history and especially after the arrival of Islam to Iran، this language has been associated with the Arabic language، and has exchanged many cultural elements with Arabic culture and language. Given the unique role of women in Iranian and Arabic culture، this study attempts to comparatively investigate the image of women in Kurdish and Arabic proverbs with a historical approach، through a descriptive-analytical method، and based on library resources. It also expresses their common views on women and explores the roots and causes of such views. Based on the findings، the issue of women in Kurdish and Arabic proverbs has both positive and negative dimensions، and، good or bad characteristics are attributed to her each influenced by the type of government، political، social، economic، and cultural conditions، or religious beliefs. Depending on the conditions، there has been a sort of extremism in both Arabic and Kurdish cultures and languages. However، in all circumstances، the constructive role of women in the society has been reflected.

The speech given by Fatimah (pbuh) in the Mosque of Madinah, after the Prophet passed away and Imam Ali’s right to rule was usurped, is called the Fadak Khotbah. Fatimah’s intention behind presenting this speech, which is the sign of the oppressions against Shi’a and the mother of the Shiite Imams, is apparently regaining an orchard called Fadak inherited to her from the Prophet, but in reality her intention was clarifying many of divine truths and knowledge. This speech contains information about the unity of God, facts about the mission of the Prophet, and his attempts to invite people toward the unity of God and the implementation of Islam. This speech was recurrently narrated by the infallible Imams and by others directly connected to them and, as a result, is authoritative to us.

Drawing on a broad range or sources, including folkloric, mythical, religious, literary, and scientific materials, the author investigates various beliefs and ideas about earthquake in the highly-seismic Iranian Plateau. The set of Persian beliefs that attributes the cause of earthquake to either subterranean creatures or the divine will is compared to those among other nations. Interesting ideas about earthquake are found in the Zoroastrian apocalyptic literature, where, along with Ahrīman, the demon casmag, "well" or "spring", is thought to be the shaker of the earth. While it is hard to establish a lexical association between spring and seism, the former is indeed a natural cause of the latter, yet any further postulation should be supported by extra evidence. Aside from the views that are categorized as superstition by today's scientific standards, there were also those with various degrees of insightfulness and sophistication about the cause of earthquakes. The most comprehensive arguments of this type among Muslims are found in Avicenna's Atār al-olwī_yya, which adopts the Aristotelian theory of "subterranean wind pressure" documented in Meteorologica, yet, as the author argues, not without an important extension: the vibrant gases escape upward where deep wells are dug into the ~round; hence the chances of earthquake diminish. We find a fusion of the Aristotelian theory and popular beliefs in the Pahlavi Bundahishn and then in-the Persian popular genre AJa'eb al-magluqat, with striking similarity between them. Subsequently, there were such Persian scholars as Biruni and Karaji who commented on what we now call hydro-seismology. Another medieval source implies Tsunami attacks on southwestern Caspian shores. Remarkable conclusions can be drawn by comparing the geotectonic of Eurasia and the oldest layers of Indo-Iranian mythology. Lack of mention of earthquake in the latter sources accords with the low seismiscity of the Kazakh Steppe and the South Siberia - the supposed homeland of th proto-Aryans. Seismic geography is further extended by the author to the hypothetical homeland of the proto-Indo-Europeans on the one hand and to the successive southward migrations of Iranian-speaking tribes in central Asia on the other.