Budget monitoring and control as one of the important pillars in budgeting was very important in the Qajar period. The Accounts Office is one of the most accessible financial offices from the Qajar period, the knowledge of which can shed light on the dark and unknown corners of Iran's finances, especially budgeting issues. The present study seeks to answer the question of how the structure, components, and content of the accounting office were organized and written in the Qajar era and what changes these components have had. Method and Research Design / Approach: Data are collected and analyzed based on 46 documents in five archival centers. Findings and The structure of accounting is composed of four parts, mofrade, men-zalek, al-baqi-al-fazel, and ezafat. Mofrade in the sense means income and thus menzalek expenses.  If the amount of deductible is less than the mofrade, it is written "al-baqi", and if the amount of deductible is more than the mofrade, it is written "al-fazael", which means budget deficit; but if it is less in criticism and more in sex or vice versa, then "al-baqi bemafih- al-ziyade". Mofrade, in terms of form, consists of the first two letters, the second letter, and four »dafe«.  The harfe one is for this year's incomes and the harfe two is for previous years' incomes. The first harf is divided into two parts: principal and additional tax, which means continuous and non-continuous tax, respectively. Ezafat is also divided into continuous and non-continuous parts in the form of financial bills. The additions to the document also had a regular and coherent structure, but in the Mozaffari period, it changed in form compared to the Nasiri period; In this way, the royal seal and symbol were removed at the top of the first page of the booklet; Connections, which are somehow the title of each page, were not common in the accounts of the Qajar period.

Imam Ali Ibn AbiTaleb (p.b.u.h.) is a unique peronality, who has been praised by many poets from different religions. The free thinker Sunni poets were not exceptions. Therefore, all those poets, literati, and scholars, who have recognized a drop of the sea of Ali¨s dignities and qualities, have praised him.In this article, it is tried to show the brilliant appearance of Imam Ali (p.b.u.h.) in the valuable poem of Abd al-Baqi al-Umari, the Sunni poet; and reveal this view and knowledge toward the first Imam of the muslims, in the light of the holy Qur¨an, and the respected traditions and words of the holy Prophet (p.b.u.h.).

The flourishing of mystical literature provided the ground for the lovers of the One God to depict their heavenly love in a new form and using terms such as wine, sugar, butler, whimsy, unity of existence, woman, etc. Abdul Ghani Al-Nabulsi, Ottoman poet and mystic It is among these people that beautiful poems have been written in this field. The present study, by examining the book of the poet's Divan al-Dawwin, Nabulsi motives in turning to mysticism and Sufism, the most important terms and mystical interpretations and its concepts, and the poet's art and skill in using these terms, in a descriptive-analytical method, found the teaching of religious sciences with professors. Because Abd al-Baqi Hanbali, acquaintance with great poems such as Ibn Fariz, Ibn Arabi and Talemsani led him to mysticism and Sufism. And in proving his mystical love, he has artistically used various allegories such as sea waves, numbers, wine and bubbles on it, ink and ink, etc. in his unity poems. The poet invites his audience to drink the wine of divine love. The poet also interprets the term woman in such a way that at first the reader is confronted with the material description of a woman of the pre-Islamic period, Finds out.

One of the important issues about the Baqī Cemetery is the interest or non-interest of its pilgrimage by Muslims. After proving the interest in the pilgrimage to the Baqī Cemetery, there is also a discussion on how to go on its pilgrimage. Following a discussion of the Sunni scholars’ viewpoints, there is a matter worthy of attention. An overview of the books of Sunni scholars in this regard shows that they issued a fatwā on the desirability of the pilgrimage to the Baqī Cemetery following the Prophet (S). Meanwhile, in his book entitled “Irshād al-Sālik ilá Af’al al-Manāsik”, Burhan al-Din ibn Farhun, one of the scholars of the Maliki religion in the 8th century, explained the visiting of the Baqī Cemetery in detail and provided Ziyaratnameh (shrine greeting) for each of the figures buried in there including Fatimah Zahra (assumed she was buried there), the four Shiite Imams, Ibrahim, the son of the Messenger of God (S), and the others. In this article, the views of some Sunni scholars, especially Ibn Farhun’s views, are examined.

Hundreds of the great figures of the Ahl al-Bayt, their children, and grandchildren may be buried in the Baqīʿ Cemetery. In this article, we will briefly introduce fifty Alawi figures buried in Baqīʿ during centuries based on the date of their death. Knowing those buried in Baqīʿ paves the way for subsequent analysis of the typology and the place of this cemetery in belief of Muslims throughout the history and the customs associated with them in the pilgrimage to Baqīʿ.

The historical study of the construction in the Baqī Cemetery and its development and transformation is one of the important issues about this Cemetery. This article seeks to provide a clear picture of this civilizational aspect of the Baqī Cemetery by examining the descriptions provided about this cemetery in the historical references and travelogues. Construction in the Baqī Cemetery can be studied from both quantitative and qualitative perspectives; while, the author discussed only the quantitative aspect taken place in several stages. This means that the buildings in the Baqī Cemetery were changed from residential to mausoleums and tombs, and the domes of Baqī increased from three in the 6th century to fourteen in the 11th. Historical studies show that the Fatimah Mosque (Bayt al-Hāzin) is the only building in the Baqī Cemetery that existed almost continuously in there during the 3rd to the 14th centuries.

Baqī is a famous cemetery in the city of Medina, which, according to the narrations, has virtue and a privileged spiritual position; and after migrating to Medina, the Prophet of Islam (S) was instructed by God to choose it as a burial place for Muslims and go there to pray and ask for the forgiveness of the dead. In this article, written in a descriptive-analytical manner, first, the reasons for the virtue and privileged position of Baqī are examined and then the way the Prophet of Islam (S), Ahl al-Bayt (AS), and the Companions visited Baqī and their concern for that cemetery are mentioned. The study of historical narrations and reports shows that Baqī, as a holy place, was always considered by the Prophet of Islam (S) and he performed a part of his worships and prayers of God Almighty in there. He was commissioned to bury the dead of Muslims there and to pray and ask for forgiveness for those buried in that cemetery. Also, the family of the Prophet (S), and following his way, his Companions paid serious attention to the place and pilgrimage of the buried. This has made Muslims pay attention to Baqī throughout history and attend it with the aim of visiting, praying, and asking for forgiveness.

Destruction of the Baqī tombs in Medina by Al-Saud on the 8th of Shawwal (1344 AH) was one of the most important measures of Al-Saud at the beginning of the second domination over Hejaz which had many reflections in Islamic societies; however, according to Shiites, its reflection, due to the destruction of the shrines of the four Shiite Imams, was far greater than those of the Sunnis. In order to enrich this collection as much as possible, the Documents Unit of the Hajj and Pilgrimage Research Institute collected documents related to the Baqī Cemetery, a summary list of which will be presented in three parts

The study and analysis of the historical sociology of Shiite religious rites in the Hajj travelogue of the Qajar period are one of the objectives of this research. Based on the necessity of using sociological approaches in the analysis of historical phenomena and using library references and a descriptive-analytical method, this research seeks to raise this question that what the rituals and symbols of Shiites in the pilgrimage to the Baqī Cemetery were during the Qajar period. To answer this question as the main purpose of this study, the following hypothesis was tested that verbal and behavioral rituals through various variables such as appealing to the Imams (AS), visiting the graves of the Imams (AS), mourning over the tragedy of the Ahl al-Bayt (AS), and spiritualism played a key role in the pilgrimage to the Baqī Cemetery in the Qajar period. The research findings show that discovering the hidden truths of the rituals, representing the symbols of the religious rites of the Baqī Cemetery, and getting to know more about that reality during the emotional connection with the symbols by performing collective rituals, also creating emotional energy and collective belonging to the realization of the fundamental principles of the rituals were achieved as the consequences of the pilgrimage to Medina and the Baqī Cemetery.

The shrine of the Imams (AS) buried in the Baqī Cemetery, which includes the holy graves of the four infallible Shiite Imams (including Imam Hassan Mujtaba, Imam Zayn al-Abedin, Imam Muhammad Baqir, and Imam Ja'far Sadiq (AS)), is one of the most important pilgrimage destinations for Muslims in Medina. Until less than a hundred years ago, there was a large building and a dome on these tombs which was among the most prominent architectural structures in Medina. Based on original and first-hand historical and geographical references, a brief history of the dome of the graves of the Imams buried in the Baqī Cemetery, including the determination of the date of the construction and its developments and reconstructions in later periods, is provided in this article. The results of this research indicate that the tombs of the Imams buried in Baqī did not have a building until the 5th century AH and the first dome on these tombs was built at the end of this century by the order of Majd al-Mulk Baravestani Qomi (d. 492 AH). The most important architectural developments of this building in the following periods were its first and second destruction by the Wahhabis and its reconstruction in the Ottoman period after the first destruction.