Satire appears in the poet or writer's work only when he has a source of commitment and responsibility in his thoughts. Of course, true satire, remote from its critical approach towards the related affairs, doesn't materialize and as we know criticism is itself a manifestation of commitment. In responsible and meaning-biased contemporary literature, it becomes more ethical, so it little approaches to lewd, ridicule and comic poetry and rarely integrates with them. Here, the sphere of a satirist covers the ideological, religious, political, social, moral, literary and even economical problems.The writer has tried, in this essay, to investigate the kinds of satire briefly in the contemporary literature.

In this paper, I shall try to clarify the SAYING/showing distinction and to emphasize the role of this distinction in constructing a coherent picture of language and the world. In order to properly understand the differences between the sayable and the showable, I will throw light on the limits of language and the world. I will explain why it is impossible to say the showable and why it leads to non-sense. I will elucidate the relation between mysticism and the SAYING/showing distinction and show that both of them are better understood in light of Wittgenstein's solipsism. I will explain how Wittgenstein's transcendental solipsism is different from classical solipsism and how the former leads to pure realism. At several points, I will use the Kantian framework to explain Wittgenstein's view, especially when justifying Wittgenstein's realism.

In Islam, revelation is the cornerstone and source of all religious teachings. Most Muslims believe that the Quran's wording and meaning come from God, but some contemporary thinkers such as Muhammad Mujtahid Shabestari believe that revelation came from the subconscious mind of the Prophet (pbuh) and was subsequently incorporated into the Quran. He presents new definitions of divine revelation, word and SAYING and believes that the word and meaning of the Quran originated from the Prophet (PBUH). Since the basis of religious teachings and the source of all Islamic knowledge is revelation, considering the teachings of the Quran as definitive proof depends on one's attitude towards revelation. Shabestari considers the Quran as a product of revelation, not revelation itself. This paper examines his views and arguments using the analytical-critical method and critiques them using rational and narrative criteria. It concludes that Shabestari's evidence is unable to support his claims, since the words and meaning of the Quran come from God.

Background and Objective: Today, human’ s health is known as one of the most important concerns in the 21st century. However, researchers have focused on different dimensions of health rather than only on the physical health. In this respect, SAYING prayers is one of the obligatory religious practices that can play an important role in human’ s mental, physical, social, and spiritual health. Accordingly, the present study was aimed at explaining the effectiveness of SAYING prayers in the structure of health. Methods: This is a review study. Using library sources, the effects of SAYING prayers on different dimensions of health were described based on the existing sources of interpretation and the related research findings. The data were collected using archived documents as well as the Quran and Nahj al-Balaghah and other specialized books, articles, and primary narrative and fiqh (Islamic jurisprudence) sources. The authors reported no conflict of interest. Results: Based on the findings, there is a strong and positive relationship between SAYING prayers and the four dimensions of health including physical, mental, social, and spiritual health. The results of field research confirm this effect and in few cases the relationship between SAYING prayers and health has been reported to be weak. Conclusion: Based on the findings, SAYING prayers plays an important role in increasing the feeling of satisfaction and health. Attention to this important issue can be increased more than ever before by developing and including appropriate educational programs in the structure and content of the textbooks in different fields and at higher education levels. In addition, by developing the capacity and ability to cope with the problems and difficulties, reinforcing an appropriate value system, cultural programs and workshops, we can prevent different diseases.

When mystics and Sufis began to write down their spiritual experience, in addition to the verses of Quran, they took advantage of Hadith as well, and auspiciously and widely benefited from it in their cryptic literature. One of the traditions to which this group has vastly referred was the Hadith: “He who loves and remains chaste and conceals his secret and dies, dies a martyr.” The content of this Hadith tells us about the happy fate of a lover. This Hadith is criticized and repudiated by many Hadith researchers, but analyzing various reports on the documentation of this tradition, we found out that, based on the criteria used for the authenticity of Hadith, this tradition is acceptable. The present article is a glimpse at the documentation and the text of this tradition based on the Sunni criteria for ascertaining the authenticity of traditions.

BACKGROUND: Studies on the association between legume intake and metabolic syndrome (MetS) are sparse. The objective of this study is to evaluate the association between legume intake, MetS, and its components.METHODS: This study was conducted on 80 subjects (48% female) with MetS as cases and 160 age and gender-matched healthy controls. Anthropometric measures, blood pressure, fasting blood glucose, and lipid profiles were evaluated by standard methods. Dietary data were collected using a food frequency questionnaire (FFQ) and legume intake was determined. MetS was defined according to the definition of the Adult Treatment Panel III.RESULTS: The mean (SD) intake of legumes was 1.4 (0.9) servings/week for cases and 2.3 (1.1) servings/week for control subjects (P<0.05). After adjustment for potential confounders, decreases in mean systolic blood pressure, fasting blood glucose, and increase in HDL cholesterol levels were observed across increasing quartile categories of legume intake. After adjustments for life style and food groups, subjects in the highest quartile of legume intake had lower odds of having MetS compared with those in the lowest quartile [odds ratio (OR): 0.25; 95% CI: 0.11-0.64, P<0.05], an association that weakened after adjustment for body mass index (BMI), but remained significant (OR: 0.28; 95% CI: 0.12-0.81, P<0.05).CONCLUSIONS: Legume intake is INVERSELY associated with the risk of having MetS and some of its components.