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.

One of the important topics in the field of Rumi-related research is the critique and analysis of Masnavi commentaries. Khwarazmi's commentary, Jawahir al-Asrar, after Ahmad Rumi’ s commentary (720), is the oldest commentary written on Masnavi in Persian language in Iran, which has influenced many commentators in the later periods. Although the commentator could not have used other commentaries and most likely, he did not have access to Romi commentary, the influence of the ideas of great Persian and Arab mystics and poets on him can be seen. Therefore, the researchers, through using descriptive-analytical research method as well as library resources, have tried to determine which of the primary sources of mystical prose has had greater impact on the structure and content of Jawahir al-Asrar and the extent to which it owes them. The results of this research help commentators and Masnavi researchers to better understand the meanings and concepts of this commentary. Furthermore, the findings will make them aware of the initiatives, innovations, or imitations in this commentary by examining the extent to which this commentary was influenced by other mystical prose texts such as Mersad al-Ebad, Tazkerat al-Awliya, Mishkat al-Anwar, Fusus al-Hakam, to mention some. It is worth mentioning that despite the great significance of this commentary and the new insights offered by it, it could not be called a compilation or composition since it is a report, writing out, or artistic collection of other ancient and primary prose mystical sources preceding it; which the commentator has often used with or without citing the sources and has included them in his commentary.

Who is Ikrimah? Ikrimah, the narrator of Hadith and the commentator of holy Qorban at the second half of the first century A.H, had usually attributed to Kharijism by the scientists of Rijal. This article produced and organized to research about truth or falsehood of this question until to aid the researchers of the Qorban and Hadith Sciences to understand of the character of this narrator. In the comparison of the essential thoughts of all Kharijian sects, the denial of Ottoman and Ali (P. B. U. H), The challenge with evils, The belief to that the caliphate is unlimited to Qoraish, and some thoughts were under the differences between them, such as the opinion to taqiah (conservatism), the assertion that one who do a great sin is unbeliever. Thoughts and the works of Ikrimah show that he agrees all of these, except the denial of Ali. Also, some of his narrations in the domain of the history of the first decades of Islam, jurisprudence, and the apology are similar to Shia beliefs, but we can't call him as a man with Shiism trends.

Arabic poets followed the pagan poets style at the beginning of Islam period. After the prophetic mission (p.b.u.h.) two groups of poets appeared. The trible of Qoraish tried to limit prophet Mohammad (p.b.u.h.) and caused his imigration from Macca to Median and started to array. Troops against each other. The poets such as Zerare -ibn- Khattab Fehri and Hobeirat -ibn- Abi Vahab Makhzomi stand at one side and poets such as Hesan -ibn- Thabet Ansari, Abbas -ibn- Merdas and Qus -ibn- Bajir Taee. at the contrary side to defend prophet (p.b.u.h.) and Islam and Muslems.

The question sought by this paper is: may one agree with some kind of rights for opponents in Islamic order of rule or not? If any, what is the degree of acceptable rights for them? Of the groups opposing new government of Medina were Qoraish polytheist leadrs, the Jewish, munafiqs and non educated people. Opponents of the time were of such rights as security, freedom of speech and idea, repentance and returning, just judgment, guidance, human respect and the right for establishing a political party. Needless to say, the rights are limited to not acting against the government and Muslim community in any form of opposition.

BACKGROUND AND OBJECTIVES: Stylistics is of special importance as a science that examines the different domains of a work and its creator, relying on the objective and real issues in the text. This knowledge shows its values when the studied work is also considered in terms of the presence or antiquity of the author, and because many works written in the Safavid era are known only as a manuscript and a place beyond the "catalogs". Have not been found or the introduction and correction and expression of stylistic features in its various layers include important cultural features that pave the way for cross-textual research and other literary sciences. In addition, it sometimes reveals historical and social manifestations. Sheikh Allameh ibn Ail Danieli is an unknown poet among the many poets of the Safavid era who not only he but also his works have remained unknown. In this study, while introducing the manuscript of the book "Jawahar al-Adraj and Zawahir al-Abraj", we have examined the ode at the end of this poem from different stylistic points of view so that readers can compare the evolution of the tenth century ode's poem with later periods. METHODOLOGY: In this research, the poet ode's poem has been studied in different fields of stylistics (linguistic, literary and intellectual). FINDINGS: In phonetic studies, it is revealed that the weight of the ode has changed drastically and has been composed according to the most frequent weights of the ode. The music of the poem has a natural state, and the words lead the ode to the poet's naturalism rather than to the audience's attention to mystical matters. Mystical terms have only a theoretical dimension and the poet has used them based on his information and resources. Since the period of the poet is the period of the domination of religion and Shari'a, the existence of praises which is one of the principles of the ode is about the Prophet (PBUH) and Ali (AS) with the only difference that he is not present in this ode and is not alive. Its condition is not found in this poem as it was used in the poems of previous periods. CONCLUSION: The frequency of tangible and objective words shows that the poet, in spite of using mystical terms, is a bold poet and seeks to make tangible and tangible things perceptible by using objective words. The high frequency of words related to nature indicates the poet's interest in nature and elements. He is a poet who opposes politicians and criticizes and judges their oppression in this story.

The issue of the authority (hujjiyyah) of understanding and interpreting the Quran by non-infallibles is one of the longstanding and contentious topics among Shia jurists and hadith scholars. This disagreement dates back to the very beginning of Islam and continues to the present day, giving rise to various approaches to Quranic exegesis. Among these approaches is the Akhbari school, which insists that the Quran must be interpreted only in conjunction with the narrations of the Infallibles (peace be upon them) and deems any interpretation without recourse to these narrations impermissible. Sheikh Hurr Amili, a prominent Shia scholar of the Safavid era and a key proponent of the Akhbari thought, addressed this issue in his book al-Fawa’id al-Tusiyyah. In it, he presented arguments against the permissibility of interpreting the Quran independently and questioned the applicability of the apparent meanings (zawahir) of the Quranic text as muhkamat (clear and decisive verses). His views remain a subject of scholarly debate and critique. One of the arguments he offered in support of his position is based on the concept of circular reasoning (dawr). However, since the interpretation of the Quran directly affects the understanding of religion, Islamic beliefs, lifestyle, and the application of religious rulings, it is noteworthy that Sheikh Hurr Amili—despite belonging to the Akhbari school, which typically dismisses rational argumentation—resorted to logical reasoning and discussed these issues in a work like al-Fawa’id al-Tusiyyah, which reflects his theological stance. This makes a critical analysis of his views essential. This research aims to examine and critique Sheikh Hurr Amili’s arguments, particularly his reasoning regarding the circularity of Quranic interpretation, and to highlight the strengths and weaknesses of his analyses—especially concerning the permissibility of interpreting the Quran. Using a descriptive-analytical method, the study investigates the evidence he provides for the alleged circularity in interpreting the Quran.   Despite extensive searches among existing studies, no research directly dedicated to this specific topic was found. However, related works include ‘Ulum al-Quran ‘ind al-Mufassirin (Quranic Sciences among the Exegetes) by Markaz al-Thaqafa wa al-Ma‘arif al-Quraniyya, Akhbariyyah (History and Beliefs) by Ebrahim Beheshti, Mabani Tafsir al-Quran (Foundations of Quranic Exegesis) by Reza Modarres, the article “The Authority of Understanding and Interpreting the Quran by Non-Infallibles in Shia Narrations” by Kazem Qazizadeh and Mohaddeseh Moghiminezhad Davarani, and the article “An Examination the Akhbari Theory on the Non-Authority of Quranic Apparent Meanings” by Mohammad Javad Salmanpour. A review of these works reveals that none has comprehensively and exclusively dealt with the topic under study. Therefore, this paper explores the issue in detail for the first time. This study aims to provide both naqdi (refutational) and halli (resolving) responses to Sheikh Hurr Amili’s arguments and to demonstrate that, according to the majority of Shia and Sunni scholars, the apparent meanings of the Quranic verses possess authoritative value. On this basis, the interpretation of the Quran by non-infallibles is not only permissible but also an indispensable necessity for the correct understanding of religion. The study shows that Sheikh Hurr Amili sought to present a logical argument to prove the impermissibility of interpreting the Quran without the narrations and to deny the authority of the Quran’s apparent meanings. However, as demonstrated, his reasoning faces multiple objections—both refutational and resolving—such as the problem of circularity in relying on the Quran’s authority while validating it through hadith, or the establishment of the authority of the Quran’s apparent meanings through various arguments, including rational proof and the sira ‘uqala’iyya (practice of rational people). Moreover, his general claim that the Quran is qat‘i al-sudur (certain in transmission) but zanni al-dalalah (probable in meaning), as opposed to hadith, is countered by multiple evidences. From these findings, it can be concluded that, according to the well-established opinions of leading Shia and Sunni scholars, the apparent meanings of the Quran are authoritative, and consequently, interpreting the Quran is permissible—indeed, based on strong evidence, it is deemed a necessity. Only Akhbari scholars, such as Sheikh Hurr Amili, due to their foundational differences, maintain the impermissibility of interpreting the Quran without recourse to narrations, a position rejected by exegetes (mufassirun) and usulis (principlists).