Explaining the quality of divine Knowledge, especially the Knowledge before creation, is one of the most important and difficult issues of divine wisdom. The most valuable narrations of the infallible Imams (as) in each period represent this profound Knowledge, which, due to the miraculous nature of its system, has led to a disagreement among scholars in meaning, ranging from low to deep levels. Ṣ adr al-Muta'lihī n is the founder of a new and innovative way of describing the traditions of monotheistic theology from the Imams of Ahl al-Bayt (as), as he causes the opponents and supporters to challenge, and influenced by him, describing on "Uṣ ū l Kā fī " continues. The explanation of narratives about divine Knowledge, especially the quality of "Knowledge before the creation", has many difficulties. Some explanations are not based on any firm basis, but they are established on elimination of the problem itself instead of solving the problem. In this regard, the separatists, in their explanation, have taken the principle of existence to be eliminated, and they have referred to it as "Knowledge without known object", and they considered it as the exact phrase in the traditions: “ Knowledgeable when there is no known object ". This phrase has been quoted first from Amī r al-Mu'minī n, and then Imam Bā qir and Imam Ṣ ā diq, and finally from Imam Riḍ ā (peace be upon them). The separatists effort in rejecting and delivering attitude is summarized by the explanation of Ṣ adr al-Muta'lihī n and the magnification of their views. Their imitators, in the same way, have promoted their opinion and criticized the rival theory. In order to find out and benefit from the content of these narratives, the separatists’ claims in this regard have been analyzed.

One of the issues mentioned in Quranic verses and hadiths regard it as "divine Knowledge" is "throne and empyrean". According to other hadiths, divine Knowledge is defined as "Knowledge without the object of Knowledge". This Knowledge is essential Knowledge which negates the correlation of the attribute of Knowledge. Its important implied result is that divine Knowledge is not limited and bounded to the object of Knowledge, which leads to absolute and complete exploratory aspect of this Knowledge. In the light of this view, one of the important issues, that is, "throne and empyrean" can be explained. It is clear the Divine Empyrean which encompasses the Earth and heavens is not material and the Quranic verses do not mean a chair by "throne". According to hadiths, throne and empyrean mean Knowledge and their expanse and extent mean their domination on the Earth and heavens in terms of Knowledge. Their similarity is that both are the greatest invisible, i.e., both of them are real Knowledge through which invisible is known and visible. However, their difference is that empyrean is the Knowledge of visible world before its creation, but throne is the Knowledge of visible world and other things, i.e., things that empyrean does not explore and include them.

Mulla Sadra sees Knowledge as a real relational attribute and, based on the principle of congruity, by recognizing the meaning of human Knowledge and purifying it from its shortcomings, he ascribes the very meaning of human Knowledge to God. It means that Divine Knowledge as well as human one is a relational attribute and thus, it calls for an object of Knowledge; but the difference is that Divine Knowledge rejects any kind of imperfection. Given this assertion and a couple of rules such as "the simple in nature is all things", and “The union between the intellect and the intelligible”, he presented his view on divine Knowledge by the theory of “concise Knowledge along with detailed discovery”. This theory has encountered many drawbacks, including: relationality of the Knowledge; lack of explanation for Divine Knowledge of nonbeings and impossible states of affairs and His Knowledge of details before creating creatures in detailed fashion; acceptance of the union of the knower and the known based on the presential Knowledge; believing God to being all things; division of God’s essence into two stages of brief and detailed. In contrast, in “Islamic Hadiths”, the theory of “Knowledge without object of knowing” has been proposed. The priority of this theory pertains to rejecting the idea that Knowledge is always relational. An important consequence of this view is that Knowledge will not necessarily have an object of knowing. This idea could have a vast influence on the debate on Divine Knowledge.

Background: Coronary heart disease is a common disease after adolescence. Strong epidemiological evidence is available that iron is an important factor in coronary artery disease. Therefore this study was done to assess the relationship between iron stores and coronary artery disease.Materials and methods: 208 subjects with cardiovascular disease were included in the study. Personal information was collected by a questionnaire, and blood samples were taken to measure HB, HCT, TIBC, ferritin and iron.Results: 110 (52.9%) of participants were female and 98 (47.1%) were male. Average age of participants was 63.5. Average ferritin level in males was 127.41 mg/ml and in females was 108.214 mg/ml. Iron level in males was 93.70 mg/ml and 84.71 mg/ml in females. Results showed a significant correlation between age and ferritin and iron levels.Conclusion: The findings indicate that high age is associated with an increase in iron stores. This phenomenon has been linked to several common diseases, such as cardiovascular disease. Therefore, our results indicate that high iron level a risk factor for cardiovascular disease.

The relation among the three elements of Knowledge is considered as an important issue in epistemology. Mollasadra introduced the relation between Knowledge and object-known in mental existence and upon his own principals of philosophy believed that the essence of Knowledge is the occurring of quiddity and the nature of external object in mind. Knowledge is a kind of existence, which within carries a subsistence of issuing in relation to soul. He in the relation between Knowledge and subject explained the unity of subject and object; he believes in the unity of all kinds of perception with perceiver. Therefore it can be said the issues of "mental existence" and" the unification of the perceiver and the perceived "complete one another in epistemology.

The prevalence of nonimmunological hydrops fetalis has been reported between 1 in 1500 and 1 in 4000, with an approximate 80% mortality rate. This case-report study explains a case of hydrops fetalis, presented with generalized edema and pleural and pericardial effusion at 30 weeks of gestation with preterm birth at this age due to preterm uterine contractions. No etiology was found for hydrops and all signs resolved thoroughly after birth without treatment. After birth, the newborn was admitted to neonatal intensive care unit and discharged after 47 days in good condition. The infant was completely healthy within three months after delivery.

In this article the relationship between Knowledge and object/subject in Masnavi is studied. Mulana Jalal al-Din Rumi, like some philosophers, has questioned the correspondence of object and subject. So, in this article, first we consider the views of a number of philosophers concerning man’s ability knowing and recognizing reality, and second we refer to Mulana’s views, which regards having access to reality through eyes impossible. According to Mulana, various factors like destiny, time, imitation, inner tendencies and so on have a kind of influence on our cognition. He pays attention to those factors that are disturbing man’s vision, not because it is an influential factor for corresponding the object and the subject but since it is a way to reach a new perspective higher than the rational vision.

In this paper, a new mechanism is proposed to transform the structural modeling elements of the UML class diagram and object-Z specifications into each other. A set of bidirectional rules is defined to transform the mentioned elements into each other. Bidirectional transformation of the UML class diagram, as one of the most useful diagrams of UML, and object-Z specifications into each other prepares the ground for the use of the unique advantages of both formal and visual modeling methods. The feasibility of the proposed approach is evaluated using the multi-lift case study. The results of conducting the multi-lift case study show that the proposed mechanism is feasible.

On the basis of substantial motion the whole material world and nature are under constant change. The question might be raised, accordingly, whether one can obtain Knowledge of any material being. That is to say, if the very substance of any given material thing and in consequence its accidents are entirely in constant motion, nothing of them can be the object of Knowledge, since as soon as an external thing is perceived by perceiver's faculty of Knowledge, it will, strictly speaking, disappear and something new will come into being. As a result, nothing, from animals to minerals whatsoever, remains the same so as to make it possible to become object of Knowledge. Of any given object of our perception, indeed, we can speak of not one fact but many indivisible facts. Knowledge itself is thus not one and the same but something changeable, discontinuous and instable.In response to this crucial question, it is obvious that one should consider other positions taken by Mulla Sadra, agreat Muslim philosopher, regarding motion, substantial motion, reality of Knowledge, as well as his understanding of existence in general so that he can receive consistent answers to the question raised.

The problem of acquired Knowledge is one of the vital and notable issues in the Islamic philosophy. Philosophers and theologians have made a different approach to the Knowledge and its nature. Allameh Dawani had a specific doctrine on the Knowledge. He in contrast to the others has not regarded the acquired Knowledge under the category of quality believing that the philosophers who have considered the Knowledge as a psychic quality applied simile and metaphors in philosophical discussion. His doctrine has been criticized by later great philosophers such as Mulla Sadra. In this paper his thought on the basis of Mulla Sadra’ s works and its epistemological consequences has been explained. The most important requirements are as following: denial of categorical relation view, existence and necessary of nothings, fallacy of common usage instead of real application, rejection of resemblance idea, denial of regarding Knowledge as a category, returning acquired Knowledge to the Knowledge by presence.