This article discusses the problems which have occurred in one of the most important historical documents appearing in Bayad-i- Taj-al-Din Ahmad-i-Vazir in the literary anthology, entitled "Fathnameh Isfahan" or the Document of Isfahan CONQUEST as a result of misreading and misinterpretation of the text.This document, which appears in the above-mentioned anthology and which was written in the chief secretary's own hand writing, has been critically studied and compared with other available copies. Reasons for the errors committed in these latter texts are enumerated and correct readings are offered.

Investigating biography and character of Kha¯tu¯n of Bukha¯ra¯-who has been the only female ruler (Bukha¯ra¯ Khuda¯t) of Bukha¯ra¯, and was challenging at the same time with continuous Arab attacks and internal competitors- one can find valuable information about political and social life in Bukha¯ra¯ at that time. Despite its vagueness, the story of Kha¯tu¯n's romantic relationship with an Arab commander, Sa‘i¯d b. ‘Uthma¯n, which is transmitted to us in a poem, is valuable literary and historically. Presenting a report of contemporary researchers' interpretations, and taking into consideration some historical events and lingual considerations, this article tries to give a new interpretation of this poem.

One aspect Quranic miracle lies in foretelling future. Among the cases of such foretelling,  that of the CONQUEST of Rum over Fars as mentioned in chapter Rum, has been viewed differently with regard to such various aspects as time of revelation, the situation and the place revealed in and the cause for Muslim’s joy. The paper, having sought to survey the positions of difference, has studied different views and presented a reasonable view in the field to overcome the differences. Chapter Rum has been ordered as the eighty fifth of Quranic chapters and thought as one revealed in Mecca. As is supported by historical studies, the length of time between defeat and CONQUEST, the part in war, the date of defeat and the CONQUEST have been known to be respectively: eight years, Fars, seventh of be’sat and in the fifth and sixth years of Hijra. The cause for Muslims’ joy has been viewed as appearance of the truth of Divine revelation and establishing what has been Divinely promised. The paper has relied upon Hafs narration of Asem to support the findings. Finally, the view of its revelation in Medina has been criticized based on lack of acceptable document.

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.

In some point of view, neither Michel Foucault nor Ibn Khaldun are considered philosophers in the conventional classifications, but both are very  important in intellectual and, of course, in philosophical contexts, especially for those who are interested in the deep study of human life from the perspective of political thought.The main concern of two thinkers, one in the 14th century, the other in the 20th century, is the issue  of power, although neither of them provided a precise definition of it. In this article, an attempt has been made to show the place of power and domination in the political thought of both thinkers by examining the thoughts of two thinkers. And in search of an answer to this question, how did Asabiyyah and industry of religion in Ibn Khaldun's thought and social control through self-technology and discipline in Foucault's thought lead to the expansion of the domination of power? This article is written by analytically comparing the opinions of two thinkers based on Ibn Khaldun's most important book called Muqaddimah and Foucault's late works

This article begins with a general overview of the CONQUEST of Khwārazm by Maḥmūd of Ghazna, drawing on early historical sources. The author highlights a particular distich by ‛Unṣurī that attributes a religious motive to this campaign—namely, the eradication of the Qarmaṭians in the region. The study then evaluates, through both early and modern sources in history and geography, the plausibility of Qarmaṭian presence in Khwārazm. Building on this, the author considers the specific rhetorical function of panegyrical qaṣīda and addresses the question: why would ʿUnṣurī compose such a verse? The article shows how a court poet under Maḥmūd could contribute to shaping an official narrative. Finally, the place of the distich within the rhetorical structure of the qaṣīda is examined through a speculative remark.

The CONQUEST poems are very significant in the earliest period of Islam. In order to study them, one may need to have many long articles, essays, and books concerning these poems. Most of these poems have been written during the "Qadisiyah", "Yannuk," Nahavand", etc. Battles. They have various characteristics and one of these features is to make such hard fought battles bearable in order to establish God"s Unity and His Straight Path. These poems also put forward the religious passion and right prejudice of the Muslims in these battles, the impact and influence of the holy Islamic teachings, and so forth. On the other hand, one may notice grievous elegies, in these poems, which are quite different from the other Arabic literary elegies during the previous periods from the viewpoint of pure religious faith, belief to God, to God"s Book, and to the Holy Prophet. Their style is more folkloristic along with much boasting. They lack the fluency of the previous poems which had been written during peaceful periods.

One of the most frequent rules in various areas of demonstrative jurisprudence of Two Major Sects of Islam religion is a rule that is known among Shīʿa as “tolerance in the evidence of traditions” (Arabic: التسامح فی أدلّة السنن) and in Sunnī as “latitudinarianism in documents” (Arabic: التساهل فی أسانید). Believers in the general application of this rule have based it for reasons such as consensus (Arabic: إجماع), tradition famous through practice (Arabic: الشهرة العملیّة), and rational judgement (intellectual judgement) and a group of aḥādīth (Arabic: أحادیث, plural form for ḥadīth, literally “talk” or “discourse”) called “Akhbar-e- Man Balagh” (Arabic: أخبار من بلغ). The understanding of the aforementioned narrations and the extent of application of this rule has caused a conflict of opinions among scholars. The narrations containing the excellences of suras of the Holy Book of Quran is one of the fields of application of the rule of tolerance. The present research has explained the types of exposure to this group of narrations based on the rule of tolerance by using descriptive-exploratory method and using library sources and seeks to find a suitable approach about narrations of the excellences of suras (chapters) of the Holy Book of Quran. The interaction with these narrations is organized based on a special reading of the rule of tolerance in the selected approach, which is based on a rational interpretation of the contents of Man-Balagh (Arabic: من بلغ)’s narrations and is compatible with the indications of some verses and traditions. The use of weak narrations containing the excellences of suras (chapters) will be permissible based on this approach considering three conditions and without any certainty of attributing these narrations to Sharʿ (Islamic rules).