Journal of heritage samarra

Through this episode of explaining Imam Al-Hadi’s (pbuh) Letter to Ahwaz people, we will reveal what imam Al-Hadi has shown concerning one issue of two issues. Imam (pbuh) has shown this truth through two evidences: mind and transmitted. He mentioned several things out of choice with an application to this issue then he mentioned a conclusion of this topic.
Before the interpretation of imam words, we introduced several sections as the definition of one issue of two issues; the texts supported this matter as an introduction to interpret imam Al-Hadi’s (pbuh) words.

Everything existed in this universe should run in the right course or the results and consequences are catastrophic. The reader of literary speeches finds that some speeches have high rhetoric significance, which can be used to employ their styles and courses to introduce sound thought and approach supremacy. Some of these speeches coincide with prejudice and self-tendencies rather than truth. Based on this idea, we have found in the rhetorical heritage exaggeration, extremism, and counter concepts of sound and brilliant mind. Since imam Al-Askari’s speeches are, on one side, characterized by such brilliant approach, and on the other side, they never been studied, it motivated the researcher to study (Imam Al-Hasan Al-Askari’s (pbuh) Eloquence (Supremacy of Values and Good Manners).

The texts received from the infallible imams (PBUH) represent the highest rank of eloquence and rhetoric in its structure and content. The texts are below the Creator’s words and higher than the created words. Therefore, these texts including supplications, speeches, correspondences, and letters become the subject of different studies. This study is an attempt to scrutinize a linguistic phenomenon in imam Hasan Al-Askari’s (PBUH) supplication, which is verbal succession that means the verb comes after a verb then interpret the meaning of this phenomenon.

Sheikh Al-Mufid has disagreed with the previous scholars regarding some beliefs and views they have concluded or the approach they adopted. But this disagreement does not appreciate this view or that one. The study includes an introduction, a preface, three sections, a conclusion, and a life of references. The introduction shows the study limits through its sections. The preface reveals the meaning of the approach lexically and contextually in addition to define the critical approach. The first section is entitled Al-sheikh Al-Mufid shia authority and its relationship to Buyid state. The researcher has shown three important dimensions that affect sheikh Al-Mufid’s thought especially his critical approach. The second section is entitled sheikh Al-Mufid’s integrated approach in which the researcher shows the general foundations of Al-Mufid’s approach especially the issue of establishing the belief. The third section is entitled the basics of critical approach of sheikh Al-Mufid, which is the core of the study. The critical approach is viewed based on two dimensions:
The first: is related to approaches and other Islamic speech currents, Al- Muʿtazila in particular. The second is to criticize the speech approaches represented by the owners of hadith from imamate shia, and the best represented them is sheikh Al-Sadoq, Finally, the study results, and the list of references.

Mujtahid Imamiyyah Sheikh Mohammed Taqi Al-Shirazy was born in 1840 and migrated to Kerbala when he was young in 1854. He studied in Samara by said Mohammed Hasan Al-Shirazi. He had a literary faculty acquired from his uncle, the poet of shiraz, who died in 1854. He spent most of his life in Samarra and moved to Kerbala. He became a strong competitor to said Kadhim Al-yazdi in his leadership to hawza until his death on 30 April 1919 then Al-Shirazi succeeded him in the leadership of Al-hawza. He passed fatwa (judgement) said that the muslim should not take non-muslim as a ruler. He called for holding meetings and peaceful protests that demanded independence. He contacted middle Euphrates and south tribes to participate in the revolution. He recommended consolidating and joining hands to save all sects in the country. He led the revolution in 1920 till his death on 17 August 1920.

Allamah Al-Mujadid Said Mohammed Hasan Al-Shirazy visited Samara city in the end of Sha’ban (1292 A.H- 1874 A.C) coincided to August 1874 A.C. His decision to settle in the city to study affected his students, who studied on his hands in Al-Najaf. Therefore, it became a scientific center similar to other Iraqi scientific cities.
He taught research (hawza students in Samarra 1874- 1920) since his coming to the city until the departure of said Mohammed Taqi Al-Shirazy. The study revealed the number of religious students during the period of the study in Al-Mujadid classes and his senior colleagues. The status of Samarra city as a religious city turned it to be the first station of religious sciences students. The study revealed the names of the students, who arrived to the city from Iraq or Arab countries. In the end, the researcher displayed the names of the students, who were born and died in the cityof Samarra. The researcher depended on the descriptive statistical approach to give reader sufficient idea about the number of the students and relevant information related to their life.

Sheikh Agha Bazrak Al-Tahrany (died 1389 A.H) is one of hadith sheikhs, who has a prominent status in immortalizing narrations verifications, focuses on narrators’ categorizations, distinguishes their classes and the narrators, and follows the ascriptions to imams of hadith books, who narrated in their way based on the infallible imams (pbut). He wrote about this issue and authored some books of indexes, biographies, ascriptions classes as (The Pure ascription to Al-Mustafa household), which was called Al-Mashikha. When he was permitted by sunni scholars during his pilgrimage in (1364 A.H), verifications, sheikhs lived in Cairo, Mecca, and Madina Al-Munawara were annexed to that ascription. It appeared in a form of permit by sheikh Najimuldin Al-ASkary (died 1395) and called Tail Al- Mashikha (Tail of Chiefdom). Therefore, the study and the annotation of this manuscript explain the size and importance of the content and its permit.

Abbasid used their prisons to torture their enemies while prisons’ mission in the Islamic state was correctional one as seen during Prophet Mohammed (pbuhp) or imam Ali (pbuh) eras. There are several types of prisons based on the need of the Abbasid caliph or one of his ministers, judge, chamberlain or chief of police. There are regular prisons that built in the city by the ruler, which is known, walled, and guarded. There are special prisons for Abbasid enemies, seniors or for Al-Alaween (descended from the prophet). These prisons could be in the ministers’, judges’ houses or in the chief of police and chamberlain offices. The idea of these prisons locations was to keep people eyes away of normal prisons that were subject to attack and the escape of dangerous prisoners therefore they keep some prisons as secret ones.