Journal of heritage samarra

This episode aims at clarifying the problem of fatalism as it presented by Imam Al-Hadi (PBUH) in his letter to the people of Al- Ahwaz. Before that the researcher intends to present several interesting issues for the course of the research such as the identification of fatalism and the difference in the linguistic and terminology meaning. Then, it
will shed lights on the history of fatalism and its scholars as well as to clarify some evidences of this science scholars. After that, we will present what Imam Al-Hadi (PBUH) said in this regard to reply on the problematic of fatalism. The research will discuss also how the Imam Al-Hadi (PBUH) dealt with the holy verses of Quran to use the definite
verses to explain the ambiguous ones that made the fatalists confused for being away from the right and its followers.

There were certain special circumstances that lead to the appearance of a type of messaging between Imams (PBUT) and their popular bases. This type of writing is known in the modern Shiite blogs as (signatures).
This study aims at investigating the motivations that produced this type of writing. It focuses on its historical development down to the signatures of Imam Hassan Al-Askari (PBUH) to study their most important contents and their distinguished stylistic features.

The observer of the texts of the Alaskary Imam (BPUH) in his
well-known interpretation - as a communicative intellectual discourse
- finds that they have grown with patterns of communication based
on the bright visual signal of many intellectual messages, which
reinforce the principle of (Qur’anic mandate) this explanatory code
is manifested by many visual symbols (kinetic, color and pictorial
...) that have been employed in line with Qur’anic purposes, in vivid
scenes pulsating with great dynamism in influence and inspiration,
and has stored this visual influence through environmental
positioning.

Though the enemies wanted it to be a journey of humiliation, detention and obliteration of the illuminations of his imamate, The trip of Imam Al-Hadi (PBUH) to Samarra was a journey of honor, miracle and great victory from its beginning to end. This holy trip started from Surya in Al Madinah Al Munawwarah which was an oasis and safe haven for Ahl al-Bayt (PBUT) and their families for a long period of time. Actually, more than one Imam lived there until the Abbasside caliph Al-Mutawakkil gave orders that the Imam Al-Hadi (PBUH) should be moved to Samarra in order to be under observation and house arrest as well as to prevent him from communicating with the nation. Al-Mutawakkil tried to humiliate the Imam by putting him in a miserable inn
which was called Khan Al-Sa’aleek. However, that vile place turned into a paradise as a miracle from almighty Allah for his faithful believers. Al-Mutawakkil›s claim of inviting the Imam for Samarra for bringing him close and making him a favor was no more than a malignant maneuver. Because from the very beginning of the Imam Al-Hadi (PBUH) arrival in Samarra, Al-Mutawakkil tried his best of hazing and humiliating him, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest. Almighty Allah blessed the Imam with great miracles and clear evidences the whole trip and during his residence in Samarra at around 20 years

The Abbasside rulers adopted Policy of Temptation and Intimidation (the carrotand-
stick approach) to gain the public opinion. They offered inducements to gain
the prominent jurists and scientists for their side. However, In case of objection, the
Abbasside used intimation; what made many of scientists to be on their side and to
issue advisory opinions for the benefit of the Abbasside authority.
However, The Imam Ali Bin Mohammed Al-Hadi (PBUH) took a clear and
explicit stance against this policy what made him distinguished from all the other
jurists and scientists. Though the severance and temptation, he resisted this policy.
Furthermore, the Imam perfectly practiced his duties guided by almighty Allah and
the wisdom he inherited from prophet and his family (PBUT) . This stance enabled
the Imam to form a conscious class of people who could repositioning and redirecting
the society. The Imam remained faithful for this stance until his martyrdom by the
Abbasside ruler Al-Mu’aiz after being desperate to induce him and afraid of people to
be gathered around him and effected by his enlightened thoughts and his right belief.

The roots of Shia’a Muslims’ existence in the city of Samarra is dated back to the different
periods of history. In the Islamic era, Shi’a’a lived in Samarra when Imam Ali Al-Hadi and Hassan
Al-Askari (PBUT) were moved to live there. Their followers also moved to live in Samarra and to be
gathered around their imams and get benefit from their sciences. In addition, when the imams passed away the city became a destination for their visitors.
In the modern history, Shia’a›s existence in the city of Samarra revived after establishing the
Hawza of Samarra. When the Grand Ayatollah Al-Mujaddid Sayed Mohammed Hassan Al-Shirazi came to live in Samarra in 1874 and established the Hawza and other social and economic projects that actively participated in making Samarra a destination for students of religious sciences.
Based on what is mentioned above, this study entitled (The teachers of the Hawza in Samarra),
focuses on exploring the contribution of Samarra in the scientific movement. Especially if we know that the number of Hawza teachers during that period was 40, 28 of them were students of Grand Ayatollah Mujaddid Sayed Mohammed Hassan Al-Shirazi, and the other 12 teachers, they joined him when he immigrated from Najaf to Samarra. That›s to say the number of teachers other than Sayed Mohammed Hassan Al-Shirazi students was 11, among them Mohammed Taha Najaf and Agha Bazrak Al-Tahrani,
who were very known Hawza teachers. What characterized teachers of Hawza in Samarra that they
were very opened to the other sciences. That›s to say, the study there was not only confined on Fiqh
and Assool but rather it exceeded that to include medical sciences what added a feature of variety in the lectures and seminars.

This research paper aims at studying the events of the 20th Revolution in Samarra. It is
an attempts to connect the events with each other by investigating them in the different cities
around the country. The revolution cannot be divided according to the regions neither can it
be attributed to one part rather than the others. This paper shed more lights on the events that
took place in Samarra during the 20th Revolution. Through the course of the research it was
clear–as the sources indicated- that Samarra had actively participated in this great event. The
participation was in two phases: the first one was on Aug.20th , 1920, with 600 fighters; 250 of
them with guns and 350 with no guns. In the second phase that started on Aug.30th,1920. The
number of fighters was 30000; 1610 with guns and 1390 without guns. So, the total number of
fighters in the two phases was 3600. 1860 with guns and 1740 without guns. When comparing
the population of Samarra with the number of the fighters it will be clear to identify the reasons
behind why the majority did not participated in the events of the revolution. In addition, the
Tigris basin region that includes all of Diyala, Kirkuk and Kufri that participated in the 20th
Revolution on Aug.12th, 1920 with 14.300 fighters, only 5790 of them with guns and 8510
without guns. However, the middle Euphrates region that participated in the revolution in July
1920 with 80.870 fighters, 32.650 of them with guns what indicates that the participants in the
middle Euphrates region were more active than those in the Tigris basin region. Accordingly,
this gave the British Administration an indication to absorb them and make them part of the
future political institutions in the country and it succeeded in this endeavor. This political
equation had not undergone any modification until the revolution of 14th July, 1958 where the
Iraq political leadership reconsidered which was valid until the last events in 2003 where the
political process is totally modified according to the new changes

This paper aims at studying and analyzing the Islamic arts in the city
of Samarra during the 3rd century A.H/ 9th century AC. It sheds lights on
the most important schools that were formed in Samarra. It also discusses
the reasons and motivations that made this city a place for producing these
types of artistic drawing and pictures that greatly flourished during that
period.
The study concludes that water and gypsum pictures and drawing in
the palaces of Samarra is a renovation for pre-Islamic types and origins.
Further, the cultural and racial diversity of Samarra community made its
population a heterogeneous mixture of culture, norms and traditions what
directly affected not only the arts but also all the architectural details of the
city.

This paper deals with one of the most valuable texts of the legacy of holy Hawza of
Samarra. it is a unique innovation by the leader of the Hawza and written by a blessing hand
that documented the rule of (the Islam forgives previous sins)
The subject of this study is dealing with the roots of the hadith and its indications as well
as the related regulations.
This handwriting copy of lectures of Sayed Al-Mujaded Al-Shirazi (God bless his soul)
that he presented in the Hawza of Holy Samarra. These lectures were documented and reported
by one of his prominent students; Sheikh Fedhluallah Al-Noory (God bless his soul) and copied
by Sheikh Assaduallah Zanjani (God bless his soul).
I took the responsibility of modifying, correcting and investigating the handwriting
of this letter to be printed for the first time based on its rare and sole handwriting copy. In
my work, I applied the scientific method depending on studying and investigating the most
important periods of Sheikh Fedhluallah Al-Noory (God bless his soul) as well as his scientific
biography. I clearly and interestingly describe the handwriting, review the Quaranic verses and
hadith, and document the texts quoted by Sheikh Al-Noory and referred to the original authors.
I comment, clarify and explain their meanings with supporting evidences. In addition, I add
the needed subheading in term of clarifying and demonstrating in order to present the text to be
very close of the aim and the goal of a real investigator

This paper deals with one of the most valuable texts of the legacy of holy Hawza of
Samarra. it is a unique innovation by the leader of the Hawza and written by a blessing hand
that documented the rule of (the Islam forgives previous sins)
The subject of this study is dealing with the roots of the hadith and its indications as well
as the related regulations.
This handwriting copy of lectures of Sayed Al-Mujaded Al-Shirazi (God bless his soul)
that he presented in the Hawza of Holy Samarra. These lectures were documented and reported
by one of his prominent students; Sheikh Fedhluallah Al-Noory (God bless his soul) and copied
by Sheikh Assaduallah Zanjani (God bless his soul).
I took the responsibility of modifying, correcting and investigating the handwriting
of this letter to be printed for the first time based on its rare and sole handwriting copy. In
my work, I applied the scientific method depending on studying and investigating the most
important periods of Sheikh Fedhluallah Al-Noory (God bless his soul) as well as his scientific
biography. I clearly and interestingly describe the handwriting, review the Quaranic verses and
hadith, and document the texts quoted by Sheikh Al-Noory and referred to the original authors.
I comment, clarify and explain their meanings with supporting evidences. In addition, I add
the needed subheading in term of clarifying and demonstrating in order to present the text to be
very close of the aim and the goal of a real investigator