“ Sanctuary” is of the fundamental concepts in Islam Prophet (PBUH) Sirrah. There were three urban settlements of “ Mecca” , “ Medina” and “ Ta’ if” in Hijaz of the Prophet’ s era. The Prophet set two cities of Mecca and Medina and the so-called Ta’ if as the sanctuary. The concept of “ sanctuary” had been laid down to apply special and to some extent strict rules and regulations to preserve plants and animals. The main issue of this research is that what effect had the sanctuary concept on preserving Hijaz cities environment? And due to problems of contemporary city life on the environment, is it possible to use this religious concept for preserving the environment? In this article according to the existing narratives and considering the historical texts, it became clear that determining the sanctuary and applying regulations such as the prohibition of cutting trees down, hunting and scaring animals and also destroying plants, has had a huge impact on preserving the natural environment of the cities of prophet’ s (PBUH) era. Moreover, due to the poor condition of the environment in third world countries especially in Islamic countries, it seems necessary and inevitable to seek ways of preserving the nature of these countries. Thus, it seems that expanding sanctuary regulations to other urban settlements in the contemporary world can play an important role in preserving the environment and natural heritage around the cities.

The fact of existing discrepancy among mankind in perception is undeniable, resulting mainly from man’s nature and the existing differences in the universe. To recognize these discrepancies is a clear reason to apply the issue of “leniency” in society. The study of the holy Quran versus as well as Ahlul Bayts’ traditions clarifies that “leniency” is deemed as an essential principle in Islam and its application has always been one of the factors for propagating Islam in Arabia peninsula and then the whole world. Our religious leaders, especially the holy Prophet of Islam (peace be upon him) managed to reform the peoples’ lives through leniency. The present article intends to deal with the definition of “leniency” and its discrepancy with “flattery” and “tolerance”, and to study the holy Prophet’s manner at the time of Mecca conquest with regard to the indices of ignorance among Arab tribe.

Being the place of K’aba, the rising place of the Prophet of Islam and a ground for religious relations and respectful attractions, Mecca has little studied as it should really have been. In the case of such a real study, contrary to common idea one would not agree with the city as a usual city with the same citizens, but as a trade and holy city because of its attractions various groups of people have forgathered there. Again, the sacredness of the city has caused scholars to give exaggerated accounts of its inhabitants and events at the beginning of Islam. In this paper, it is intended to give a reliable account of its popular distribution and combination before and after Qoraish dominancy over Mecca and of the number and groups of its inhabitants when appearing Islam. The population of Mecca has been analyzed with regard to different racesc, groups, tribes and their importance.

Based on the interests of the future thought and human spirituality, God made Abraham's mission to raise the walls of the Kaaba and the opening of the first public house and the largest global pulpit at the point where the city was founded which later became the mother of cities. The aforementioned House was built in a dry and hot land that the mood of its people was also hard and tough. The last prophet lived in this city for thirteen years, however the harassment of the adversaries and opponents and finally, his dismissal by them forced the Prophet to leave that city and come to Medina. In this latter city he could spread his invitation, create brotherhood alliances among the emigrants and the Helpers and Arab and non-Arab and make contact and communicate with the tribes of the Arabian Peninsula and the leaders of the major countries of the world. The total amount of what exist in the Qur'an and tradition about the Muhammad utopia is the comprehensive picture and prism of civilization based on morality, justice, and spirituality. Among the Quranic verses, the two verses that seem to link together, and depict the rational communication of ignorance of Mecca and Medina civilization together are the Fath and Hojorat verses. Finally the article explains these two verses.

Cases where Bayt al-Mal is responsible for payment of compensation are sometimes accompanied by intensification of compensation. The question is that whether Bayt al-Mal should pay the intensified compensation in such cases. This question has not been answered in juristic and, legal texts. In addition to causing difference in opinions, it has caused courts to doubt generalization of the intensification to Bayt al-Mal and even sometimes to make dual judgments in this connection.Investigating the proofs of intensification, on the one hand, and those of responsibility of Bayt al-Mal on the other, the present essay concludes that those proofs are general and absolute without being qualified and particularized. Another proof for responsibility of Bayt al-Mal in such payment is to believe in an independent reality for the intensified compensation.Such problems as contradiction to the principle of individualization of punishments and also necessity of precaution in expending Bayt al-Mal are dealt with in this essay as well.

Jihad is one of the subsidiaries of religion that has become obligatory in Medina, and the Holy Qurchr('39')an advises Muslims to respect jihad and condemn its violation. This study seeks to interpret the Meccan verses of the Holy Quran on the subject of jihad. The author attempts to figure out their semantics according to the date of revelation of the verses, to provide a basis for the historical course of the revelation of the Holy Quran and make them compatible with the lofty concepts of jihad in Mecca. The result of the research suggests that the introduction of the concept of jihad in Meccan verses prompted Muslims to prepare themselves. In other words, the Meccan verses of Jihad had a contextual and encouraging aspect that predicted the future in Medina.

In Article 555 ICL, the confirmation (taghlī ẓ ) of the diya is conditional on the conduct of both the offender and death to be in the sacred months or in the sanctuary of Mecca, whereas most of the Imā mī jurisprudents are in favor of the non-conditionality of the unity of place and time of death and criminal behavior. Accordingly, the main issue of the present paper is to examine different perspectives on the necessity or unnecessary unity of the time or place of the crime and the death of the innocent person in order to establish the confirmation of the diya and to analyze the evidence presented in this regard. The findings of this research, based on the descriptive-analytic method and based on the library resources, indicate that, despite the great disadvantage of the validity of the narratives regarding the principle of confirmation of the diya, the right statement is a rival viewpoint, which the Iranian legislator has chosen the same. Because according to the narrations on this issue, including those in Kulayb al-Asadī ’ s Ṣ aḥ ī ḥ a, the realization of criminal behavior is relevant at that location or time. Therefore, the criterion in the confirmation of the diya is that the murder is carried out at that time or place and as its conventional evidence it is necessary that the cause and caused, namely, behavior and death, have a time and place unity. Because murder is the title whose truth requires practical behavior, without which the appellation of death or demise is true for it, not murder. Sufficing the agreed certitude in the opposite cases, like the confirmation of diya, also confirms the theory of the validity of the unity of time and place of criminality and death. It also seems that the term “ conduct of the perpetrator” in the mentioned article makes yields to probabilities that might violate the assessment of evidence in some cases. Hence, in order to repel it, it is suggested to replace it with the term “ criminal behavior” .

Blood money dilution is, inter alia, serious objective and unique quality conducted in four ways. Intensifying or dilution of blood money is unique to murder crime differs in terms of time and location of murder in Haram months or in Mecca. Islamic Penal Law ratified in 2013 has followed jurisprudents' opinion in some cases of blood money dilution while in the case of execution, Judiciary has ignored border between deliberate murder, unintentional murder, and pure error by determining only one kind of blood money and in this perspective. They have added to Islamic criminal laws the way of blood money dilution. Present paper in studies four methods of blood money dilution and emphasizes on the necessity to determine and dilute blood money in different types of murder.