The main characteristic of the prophets and saints is their innocence and purity. However, this innocence is not the same for all of them so it has different gradations and multiple levels. The highest degree of innocence is the noncompoundness or the purity and SIMPLICITY of existence which is the unique characteristic of the first Divine determination i.e. the Muhammadan REALITY. The Divine Truth through ITS descending journey manifested ITSelf in the forms of the Prophet and his household, therefore, all Divine attributes and perfections, such as inherent purity, genetic innocence and existential SIMPLICITY, exist in these manifestations. But in the natural world due to ITS restrictions, there is no room for these perfections. Therefore, the Prophet in his essence is an infinite and noncompound being, but, in the natural world and exoteric sense, is a man like other.

Different types of contact, including contact between node pairs, any-contact of nodes, and contacts of the entire network, are used to characterize social relations in mobile social networks. Different modes of routing, from the point of view of message delivery semantics, encompass unicasting, multicasting, any-casting, and broadcasting. Studies have shown that using probability distribution functions of contact data, which is mainly assumed to be homogeneous for nodes, improves the performance of these networks. However, there exists an important challenge in studies on distributions. A lot of works apply the distribution of one type of contact to other types. Hence in routing applications, it causes to use of the distribution of one type of contact for any mode of routing. This study provides a complete solution to model each type of homogeneous contact data distribution and to use them in different modes of routing. We propose a routing algorithm that uses this new model. Results show that our solution improves the average latency of comparing methods Epidemic, TCCB, and DR about 3.5-times, 30%, and 45%, respectively. It achieves a delivery rate of about 5% and 6%, and average latency about 6% and 8% better than that of DR and TCCB, respectively.

Water Water deficit especially after heading is one of the most effective factors of wheat yield loss in Iran and across the world and identifying the physiological traITS related to plant resilience is of great importance in screening for tolerant varieties. The objective of this study was to evaluate the variation in stem reserves accumulation capacity and ITS relationship with remobilization in some wheat cultivars. 22 wheat cultivars were cultivated in a split plot design with three replications, full irrigation and 40% of field capacity being main plots. The amount of accumulation and remobilization was estimated by measuring internodes weight and stem soluble carbohydrates content (WSC). Significant genotypic variation among cultivars was observed under both normal and drought conditions. Maximum accumulation was found in lower internodes followed by peduncle and penultimate using dry weight measurement method. In WSC measurement method, however, maximum accumulation was observed in penultimate followed by lower internodes and peduncle. Cultivars ranking based on accumulation was also different in two methods. Drought stress caused decline in internodes weight, WSC and yield and remobilization efficiency. The specific stem weight had the highest correlation with remobilization. Significant correlation was found between grain yield and remobilization, specific stem weight and WSC.

One may say that The Open Society and ITS Enemies (OS) offered in 1945 the first complete elaboration of the general approach proposed by Karl Popper, namely his ‘critical rationalism’, a bold generalization of the fallibilist falsificationism in the domain of the empirical sciences masterly proposed in Logik der Forschung (1934). The political content of The OS has been critically discussed. Nevertheless, not all people insist on the equally important moral dimension of the book, giving it ITS unity, I submit. Without morality, no critical discussion, no reason, no open society, let us say in a nutshell. I would argue that according to Popper, a strictly Christian morality of love would not be the appropriate emotional companion of critical rationalism, but that the less demanding moral emotion of sympathy or compassion is perhaps necessary to give it ITS force against violence. I give some support to this line of argument. In my view, Popper proposed a somewhat unarticulated critical rationalist ‘emotivism’ of sorts. The emotion of compassion is necessary for triggering our moral decisions and values, which are the ultimate basis of the choice for a reason against violence.

Recognition and understanding the genetic control of traITS, combining ability and genetic structure are directly related to the success of breeding programs. For this purpose, a 7 × 7 one-way diallel design was conducted in a randomized complete block design with three replications. The measured traITS were included plant height, height to the first capsule, number of days to 50% and 90% of flowering, number of capsules per plant, number of seeds per capsule, number of days to physiological ripening, number of branches, leaves number and length, 1000-seeds weight, capsule weight, length and width, chlorophyll a, b and total chlorophyll, biological andeconomic yields, harvest index, oil and protein percentage. Analysis of variance showed that there was a significant difference between genotypes and diallel analysis showed that the additive variance of all traITS and dominant variance of all traITS except height to the first fruit-bearing capsule were significant. The oltan cultivar was the best and Ardestan genotype was the worst genotype in terms of general combining ability. Sabzevar×TS-3 and Sirjan×Fars were the best hybrids in most traITS. The general heritability was between 0.90 to 0.96 for biologic yield and number of branches, respectively and narrow heritability was between 0.36 to 0.91 for the number of branches and harvest index, respectively. The analysis of variance by Hayman method confirmed the results of Griffing analysis.

The principle of “truth in ITS SIMPLICITY” is one of the fundamental principles of the Transcendent Philosophy which has been very useful in solving some complicated philosophical problems. Mulla Sadra employed it in solving certain problems such as divine knowledge, Almighty Necessary as the Source of all things, and the soul as the whole faculty. Inquiring into these principles and their applications in Sadrain philosophy plays a very important role in scrutinizing and examining the Transcendent Philosophy. A real referent of this principle is Almighty Necessary, however, ITS application to other cases is relative. In other words, other cases are not truly simple but are, rather, simple in comparison to cases lower than themselves. Therefore, they are not true referents of the principle of truth in ITS SIMPLICITY. In this paper, after referring to the historical background of this principle and analyzing it, the writers have dealt with ITS applications in Sadrian philosophy. Finally, they have provided a new interpretation of this principle based on the individual unity of existence.

The importance of female heads of households in providing the basic needs of household members on the one hand and the limitations they face in most socio-economic fields have made it necessary to pay attention to the issues of female heads of households in most societies including our country. The purpose of this study is to use the systematic review method to review and evaluate the policy proposals that have been proposed in Iran for women heads of households. A total of 296 articles and 5 reports were identified. In the review and eligibility phase, the total number of selected texts was considered to be 79 texts, of which 62 studies used the quantitative method and 17 studies used the qualitative method. Based on the studies that proposed policy proposals, the characteristics of female heads of the household, the axes of vulnerability, the evaluation of policies and proposals were determined. The findings showed that more policy proposals were made based on the characteristics of low literacy, being unemployed, and being middle-aged. Based on the axes of vulnerability, women heads of households are more vulnerable psychologically and socially than they are materially vulnerable in many cases. The evaluation of policies for women heads of households showed that the most interventions for the empowerment of women heads of households were focused on the economic field and were mainly pursued in the form of financial payments and did not pay enough attention to other aspects of women's empowerment, while the empowerment of women heads of households was successful when It is expected to simultaneously pay attention to their mental health and improve their social and economic status.

The demonstration of the absolute SIMPLICITY and real oneness of the Necessary Being, on the one hand, and the presentation of an explanation for the possible beings that are consistent with this oneness are among the most important challenges that Islamic philosophy has to deal with. By restricting the REALITY of being to the Essence of the Necessary, Gnostics have solved this problem successfully; however, philosophers' confirmations of an independent and original existence for possible beings based on the principles of causality is inconsistent with the absolute SIMPLICITY of the Necessary. All the efforts of Muslim philosophers for solving this problem were unsuccessful until Mulla Sadra's time. By posing the philosophical principle of the Truth in ITS SIMPLICITY contains all things, he solved this riddle and demonstrated the individual oneness of being in the light of a new explanation of the principle of causality. In this way, he paved the way for philosophy to have access to the individual oneness of being. This paper aims to explain Mulla Sadra's significant efforts in this regard.

Philosophers, especially at the beginning of the era of philosophy, have made various arguments to explain the origin of existence. Allameh Tabatabai's argument of REALITY is among them. In this study, Swinburne's account of the SIMPLICITY principle is analyzed. Then, the principles and concepts postulated in the argument of REALITY are analyzed and examined based on the facets. What seems impressive in the argument of REALITY is brevity. In this research, an attempt has been made to answer two research questions: 1) Is it rational to consider the SIMPLICITY criterion in assessing the truth of a theory and ITS probability? Also, is the argument of REALITY in the viewpoint of Swinburne's SIMPLICITY principle, simpler than other arguments? Swinburne positively agrees with this view. He considers SIMPLICITY to be a fundamental a priori truth, and the criterion of the probability of an explanation. ‘SIMPLICITY’ is one of the fundamental concepts of epistemology. ‘Syntactic SIMPLICITY’ measures the number and brevity of the basic principles of a theory and ITS formulation, and ‘ontological SIMPLICITY’ measures the number of kinds of concepts postulated in a theory. William Ockham did not explicitly mention the principle of SIMPLICITY, but he is known for the famous term "Ockham's Razor". He does not consider the assumption of plurality without the necessity to be rational. Popper argued that a simple theory is easier to be falsified. According to Eliot Sober, SIMPLICITY is meaningful only if it is placed in a particular context. So, he proposes the principle of ‘parsimony’. According to David Lewis, the predicates and concepts that formulated a simple theory should refer to perfectly natural properties. Quine considers the tendency to prefer simple theories to be caused by ‘translogical features of human thought’ that tend the world to be simple. Swinburne argues it is an a priori ultimate epistemological principle that SIMPLICITY is evidence of truth. He considers SIMPLICITY to be the criterion of the probability of a theory and the evidence of the truth of that theory and suggests six facets in his account. Philosophically, the factors are 1) the number of concepts and principles postulated, 2) the number of kinds of concepts, 3) understanding the concepts postulated in a theory not to be entailed in understanding other concepts and principles, 4) a theory consisting of a few principles is simpler than one consisting of many principles, 5) a formulation of a theory in which principles relate to a few concepts is simpler rather than many concepts, and 6) a mathematical formulation is simpler. The principles and concepts postulated in the argument of REALITY are general and obvious in that their definition is literal, and they consist of the concept of eternal necessity and the concept of REALITY. The concept of REALITY takes precedence over the concept of the authenticity of existence and nature. In Allameh’s argument, from the beginning, the external REALITY is considered, regardless of whether that REALITY is an example of existence based on the authenticity of existence, or based on the authenticity of nature, it is an example of a contingent nature or a necessity nature, which does not make a difference in the completeness of the argument. Because it is enough to be clear that absolute REALITY exists unconditionally. This argument relies on the inviolable truth of the proposition that absolute REALITY necessarily exists. This brevity in the principles and concepts of the argument of REALITY makes it very compatible with the principle of SIMPLICITY and the facets that Swinburne enumerated in his account. According to Swinburne’s account, SIMPLICITY is a fundamental a priori truth. The Proposition "absolute REALITY necessarily exists" is a priori true and never accepts negation, and it always corresponds to a REALITY, either negatively or positively. The results of the present study show that, according to Swinburne's account, SIMPLICITY is the criterion of the probability of an explanation. In other words, if an explanation is a priori true, so the fundamental evidence for ITS truth is the SIMPLICITY of that explanation. Therefore, according to the correspondence theory of truth, it seems to be rational that the argument of REALITY is simpler and more probable than other arguments. In addition, it seems there is a correspondence in the argument of REALITY for each of the facets Swinburne enumerated for SIMPLICITY making it simpler than other arguments.

Scientific scepticism, fundamentally, questions the veracity and epistemic value of claims not supported by scientific evidence. Motivated by the assumption that only the empirical investigation of REALITY leads to the truth, the scientific sceptics often maintain that only scientific method is best suited for this purpose. Claims found to be wanting in scientific evidence are considered untrue, and of little or no epistemic consequence. Using the analytical and critical methods, this paper interrogates this epistemic criterion of justification of scientific scepticism. It shows the inherent epistemic deficITS in this criterion of the scientific sceptics, and how absolutizing ITS demands in such a manner as to undermine the veracity and epistemic significance of claims outside the mainstream discipline of science is not only to entrap themselves in many epistemic burdens, but also to sink under the unsavoury weight of criteriological egocentrism, detrimental to cognitive progress. As a credible alternative, this paper explores the epistemic fecundity of contextualistic pluralism – the pluralism of contextually underwritten cognitive positions – in truth and knowledge justification. It concludes with the relevance of this approach in epistemic justification as evident in ITS inclusive nature as well as ITS shift of the focus of philosophical thinking from identity to diversity in an interculturality society.