The essay focuses on taking possession of the "FOUND PROPERTY". The author first presents four types of narrations that indicate taking possession of the FOUND PROPERTY, and then discusses their possible interpretations. He, then, mentions three ways to solve the paradoxes that lie in those narrations, and reviews the cases in which one can or should give the FOUND PROPERTY as charity. He believes the FOUND Animal and the FOUND PROPERTY in MASJID -AL- HARAM are exceptions and one cannot take possession of them. Finally, he finds the relation between narrations which suggest taking possession of the FOUND PROPERTY or giving it as charity and those which highlight that some FOUND Properties cannot be possessed.

The MASJID al-HARAM and the Kaaba have been rebuilt many times before and after Islam due to the occurrences of natural and unnatural disasters. General and partial changes in their dimensions took place and reached its maximum expansion by the second half of the second century (AH). The travelers' reports can provide first-hand information regarding the changes took place in their structures from the third to the eighth centuries (AH) along with the different variables involved. The researchers compared the travelers' reports while observing the chronological order to examine the possible changes in the dimensions of the MASJID al-HARAM, the Hijr-Ismail, the Maqā m Ibrā hī m and the Kaaba. The results indicate an approximate similarity in the propositions, slightly limited changes, and qualitative and artistic changes in the buildings. The differences in the narratives have been influenced by different views and the prevailing cultural atmosphere. The present article, in a descriptive-analytical manner with data matching, attempts to analyze and match the reports of the Muslim travelers on these buildings.

The previous part of this essay discussed the decree for possessing a FOUND PROPERTY. Here in this part, the author reviews three topics: giving charity, safekeeping a PROPERTY, and handing over a FOUND PROPERTY to the legal ruler. To elaborate each topic, he discusses evidences mentioned in Quran and Tradition and examines their authenticity in comparison to the ones of derelict PROPERTY. At the end, the decrees of a derelict PROPERTY and the fact of handing it over to the legal ruler are discussed.

The 28th verse of Towbah, has been the most considerable pretext from interpreters and jurisprudents point of view to issue the prohibition sentence for polytheist entrance to the Mosques and holy Shrines. Some jurisprudents additionally offered other reasons to implement the sentence, though it is criticized and condemned by other party. The verse however, doesn’t indicate any essential impurity of non - Muslims, it certainly is in contradiction to the second verse of Maedeh- the last Chapter of Quran -which has permitted the polytheists to travel to Mecca, observing their protection.Analyzing the context of both Chapters (Towbah and Maedeh), obviously shows only fighting heathens are prohibited to enter Al-MASJID-AL-HARAM in Towbah while the indult is emitted for non-fighting heathens in Maedeh. In other hand, Studying the events and roots to issue the famed indult of not allowing polytheist to enter the Mosques in Shias and Sunnis jurisprudence, demonstrates that the indult is initially issued by Omar, subsequently followed by Omar –Ibn-Abd-Al Aziz and some other Abbasi caliphs, then became gradually famed among Shias and Sunnis.

Ever since Arabic was spoken in the Arabian Peninsula, it borrowed words from persian. In the Pre-Islamic period, the most important Arabic document survived is the Jahiliyya period, on whose authenticity many scholars have cast doubts. In this collection of poems, there are about 100 words. In the Qur'an, too, which is the first written document in Arabic, there are about 30 Persian words. In the first century after Islam, the process of borrowing words from Persian was slow, but in the centuries that followed, the number of Persian loan words increased drastically. In Abu Novas' poems there are about 300 Persian words; in The Story of Abolqasem Bagdadi, written by Abu Motahhar Azdi, the number is 260, and in Tanuki's Nesvar, the number is 170. This paper limits itself to the book Nesvar. At first the writer refers to the knowledge about Iran and Iranians mentioned in the book. Then he explains twenty obsolete Persian words and finally presents the full list of Persian words used in the book.

Saeed Nafisi’s critical edition of Rashid-AL-din Watwat’s Divan, published in 1960, is the only edition available. Due to Nafisi’s lack of access to many manuscripts of Rashid-AL-din Watwat’s Divan and many old anthologies and miscellanies containing his poetry, plenty of errors and flaws entered his edition. One of these flaws, neglected in the studies of the researchers, is the absence of some verses in qasidas, tarkibbands, tarjiʻbands, ghetʻehs, and ghazals, and in some cases, the elimination of the whole poem or some scattered verses. So far, the studies have focused primarily on vocabulary errors and the need to re-edit his divan. Still, no separate research has been done on the poet’s newly-FOUND poems regarding the manuscripts and anthologies that include his poems. This study presents 75 newly-FOUND verses of Rashid-AL-din Watwat based on seventeen manuscripts and four old anthologies and discusses the reasons for their attribution to Watwat.

In this article, the author deals with a hadith which is known as Akilat al-Khazir. Investigating different sources of this report, he points to the distinction which exists in different types of its transmission. He then studies views rendered by the interpreters of this haith concerning its meaning and makes a note of variation which exist in their point of views. Looking into the content of this hadith - which makes an indication of right and wrong concept - the author tries to illustrate the similarity existing between the content of this hadith and concept of right and wrong in Manichaean school of thought.

The manuscript of Rasael al-Oshaq va Vasael al-Moshtaq by Seyfi-e-Neyshaburi is a prose text of the 6th century A.H. and the oldest surviving text containing love letters in Persian. This single-copy manuscript is considered a valuable source for research, reference, and even editing of Persian poems up to the 7th century A.H. In the manuscript, there are about 1500 couplets written by poets in Arabic and sometimes Persian in different poetic forms, although the quatrain is the most usual form. In the first half of this manuscript, the author of Rasael al-Oshaq mentions the names of the poets of most of the couplets, but in the second half of the book, the names of the poets are rarely mentioned and this is without a clear reason. Among the couplets, 203 new ones were FOUND in this manuscript. Among these 203 couplets, 27 have been introduced in other essays and the remaining 176 couplets are introduced in this article. In addition, some anonymous couplets in prose texts that are mentioned with the names of their poets are introduced in this article. Moreover, the confusion between “Faxri” and “Farroxi” in the manuscript of Rasael al-Oshaq has been mentioned and analyzed. Also, some parts of the research articles on this manuscript, which are mentioned in the research background section, have been revised and improved in this research. Another achievement of this research is introducing some dead words to Persian dictionaries. The couplets that contain these words are sufficient reason for adding them to dictionaries.

There are many commonalities in translation between language and culture. Folk words become popular in a certain period and, after a short period, they are whether forgotten or enter into the colloquial and official language. The use of slang manifests itself in the form of breaking words, reduction, repetition, change, heart, increase and decrease of phonemes, colloquial words, prayer, oath, curse, etc. In the present study, we used the descriptive-analytical method to equate and localize the components of slang in the field of vocabulary and syntax, i. e. terms, allusions, homogenization, street and market words, phrases, prayers and curses, spelling, etc., against each of the Arabic words and expressions. For this purpose, we chose the famous Arabic author Naguib Mahfouz for the collection of stories Al-Hob Fawqa Hadabit al-HARAM. The results show that regarding the components in the translation of the collection of stories, "semi-complete sentences" (due to the abundance of such forms in the original text) and "displacement of sentence elements" and then more slang expressions and slang words were used. It is worth mentioning that the component of "oath" (due to its lack of use in the text of the story) and then the component of omission had a small amount in translation.

Man's responsibility in relation to the other is a historical question that philosophers have sought to answer in their own ways. In the school of phenomenology, in which the interaction between the subject and the other has the particular importance, Levinas believes that the subject's responsibility to the other is asymmetric and unequal. The novel "Al-HARAM" written by "Yusuf Idris" has been selected for study based on Levinas's approach because it contains a series of different relationships about women and the way the family and society treat them. Given the purpose of the study, which seeks to explain the effectiveness of Levinas's view in representing discrimination against women and their status as subjects and others, the most important characters of the novel, both in the position of "subjectivity" and in the position of "other" according to Levinas's report. The results of the research showed that the responsibility that a man owes to another as a subject in the face of femininity changes suddenly, but a woman as a subject must go beyond everything. The male subject does not have any disturbances in his comfort, he does not hesitate to use violence to eliminate the cause of unrest. In contrast, women have been under the tutelage of the male subject throughout their lives, and their family responsibilities are so arduous that they are not given the opportunity to express themselves. Levinas's view of femininity is not one of sympathy for their repressed role, but rather reduces the "feminine other" to the "same" of the masculine subject.