How to profoundly change the beliefs of the polytheists during the age of revelation from the denial of the Prophet (pbuh) to the certainty of his Message and the acceptance of his full guardianship is a question worthy of attention. The order of verses about prophecy based on the order of revelation is the reason to lead a transformative process and a special Quranic method in institutionalizing the belief of prophecy in the lives of Arabs. In the first stage, the Holy Quran in the first Makkī (Arabic: المکّیّ, suras revealed in Mecca) chapters has prepared the community from the motivational side to accept the truth of the Prophet’s (pbuh) prophecy and briefly stating the key issues surrounding it. The Holy Book of Quran at the time of the emergence of oppositions and doubts (the second stage) destroyed the arguments of the polytheists and explained the prophecy and proved its authenticity from a cognitive perspective in the second stage by presenting clear arguments. and the Holy Book of Quran in the third stage after Madanī (Arabic: المدنیّ, suras revealed in Medina) period has undertaken measures in order to fulfill the goals of the Massage by explaining the true position of the Prophet (pbuh) to deepen and operationalize the Prophetic belief through explaining practical duties for the Prophet (pbuh) and behavior based on the acceptance of Walaya (Arabic: ولایة, meaning “guardianship” or “governance”).

Hagiographic literature and specifically "maqamat", meaning recording one of the Sufi sheiks' life and behavior, have had a critical role in our social and cultural past and an outstanding effect on our best poets' minds and language after the 5th century. Therefore it's one of the prominent genres of mystical literature. Though they've had such significant role, not much study on them has been done yet. This paper analyses the language and discourse of two texts of this type and comperes the contrasts and conversions that appears through Sufism organization, in these texts' language. The first text, Sirat-ibn Khafif, composed by Abolhasan deylami (died in 173), is one of the most primitive hagiographies. The other one, Maqamat-i zhanda pil, one of the most archaic biographies of Ahmad Jam (died in 541), is in fact regarded as the last hagiography until before the end of the 6th century and Mongol invasion.

Ahmad ibn Ali al-Najashi is one of the eminent experts in the science of hadith transmitters and bibliography, and his book on the transmitters of hadith is considered the most important among the four major books on the Shii science of transmission of hadith. He was the disciple of many Masters, some of whom were the most eminent scholars in the science of the transmitters of hadith and bibliography. Moreover, because he had access to many sources and books written by Shii and also Sunni scholars and had read them carefully he had gained deep knowledge in the field. The discussion on Najashi’s evaluation of his masters’ general reliability may be traced back to the time of Allamah al-Hilli, though this view was presented more seriously by Sayyid Bahr al-Ulum. Najashi committed himself to relate only from those Masters who were reliable, and this commitment can be seen in his expressions about some of his Masters. The meaning of these expressions is clear and in some cases explicit, but this assessment of reliability is limited to those Masters from who he heard. Some researchers hold that the meaning of these expressions is insufficient and imperfect and had denied the reliability of Najashi’s Masters on the ground of his commitment in relating from no weak Master without intermediaries and his insufficient knowledge on the character of a group of his Masters at a certain period of time and also the existence of the weak among his Masters. Nevertheless, considering Najashi’s close acquaintance and long companionship with his Masters it can be argued he directly or on the testimony of other Masters had sufficient knowledge of all Masters he had directly heard from and if he related from some of the weak Masters in his books of hadith transmitters, it was at the time when they were not weak.

Sufism, which was originally established in Baghdad and Iraq and introduced such great people as Hossein ibn Mansoor Hallaj, Joneid and Shebli, could later appear in Khorasan, particularly after the Ghaznavids were overthrown and the Seljuks were crowned. In Khorasan, it introduced prominent figures such as Abulhassan Kharaqani, Sheikh Abolqassem Qosheiri and Abu Saeed Abu al-Kheir. In this regard, Sufism gradually became so popular that  at the time Mongols’ raid, its popularity was no less than the Sufism in Iraq and Shaam, and it was especially after the appearance of Sheikh Najm al-din Kobra, the founder of Kobravieh Sect, that a new spirit was poured into Sufism, and Khorasan and Kharazm became the destination for the wise, and people from here and there devoutly turned to Sheikh and after they studied under Najm al-Din's guidance, they grew to be the virtuous preachers of his righteous ideas in other lands. In the present article, the researcher first introduces Najm al-Din Kobra and proceeds to introduce the people who were related to him: some of whom being his instructors and others his pupils and disciples.

As a hyperevent, Arbaeen has fulfilled a multitude of functions, social, political, cultural, and strategic. Hence it deserves systematic studies to determine its multi-faceted aspects and levels. In Iran, around 95% of masters theses pertain to it, mainly developed within the recent ten years. This is indicative of widespread public attention to it.