Journal of heritage samarra

The study discusses a phenomenon that has become clear to the attentive reader who ponders over Imam Ali Al-Hadi's (PBUH) handling of Quranic texts, which we have termed "Manifestations of Quranic Interpretation of Imam Al-Hadi (PBUH)". We have taken his responses to fabricated doubts against the Holy Quran as a model, noting that the Imam (PBUH) deals with the Quranic text in a different manner. This deal of the Holy Quran has linguistic, doctrinal, and ethical uniqueness in terms of origin and multiplicity of use. It shows the multiple aspects of the Quranic text according to the recipient's culture and proper contemplation. The study begins with an introduction discussing interpretation and responding to doubts (Quranic approach). The first section will discuss Quranic interpreters and their manifestations of interpretation, while the second section focuses on issues of recitation and meanings as seen by the Imam.

Al-Ghadir visitation is one of the most important visitations related to Imam Ali (PBUH), which is narrated by Imam Al-Hadi (PBUH) that pictured the virtues of the Imam. This visitation, in addition to be the letter of the visitation, is considered a precious treasure of knowledge in the virtues of Imam Ali (PBUH). Imam Al-Hadi (PBUH) refers to the merits of Imam Ali (PBUH) in this visitation supported by the Quranic, narrative, and historical aspects in a way that links knowledge to authoritative Islamic sources and the Prophet’s narrations. This visitation has a great and spectacular content, which is an important issue without the need for a document to prove its authenticity or narrated by the impeccable Imam. This study is verified, through the descriptive analytical approach first, the authenticity of the visitation, its rules of hadith rules and through scrutinizing the visitation’s document and its text. Moreover, the study tackled one aspect of Al-Ghadir visitation concerning the verses related to Imam Ali’s (PBUH) guardianship using descriptive analytical approach based on the two parties’ sources. The result is that the verses mentioned in this visitation by Imam Al-Hadi (PBUH) proved the guardianship of Imam Ali (PBUH) after the prophet (PBUHP): these verses include: Al-Wilayah (religion perfection) verse (Al-Ma'idah 55), Al-tabligh (Informing) (Al-Ma'idah 67), Al-Ikmal (completion) (Al-Ma'idah 3), and Al-tather (purification) (Al-Ahzab 33).

The Imams (peace be upon them) were callers and guides of people, clarifiers of their grandfather’s, the Messenger of Allah (PBUHP) sharia’, including Imam Ali Al-Hadi (PBUH). The most prominent issues that the Imam clarified for the Islamic nation were the divine attributes and Oneness of Allah. He emphasized the prohibition of discussing the essence of Allah, and that discussion should be about His attributes. He explained in many narrations that the attributes of Allah are of two types: those related to His actions and those related to His essence. The Imam also explained the danger of anthropomorphism that some theologians inclined towards this view. He affirmed that knowledge is an attribute of the essence, and Allah’s knowledge precedes the known. He said that Allah’s action is organized in a longitudinal series beginning with His command, and ending with destiny and fate. The Imam used to mention to his companions Allah’s attributes in the context of his sermons and advice to those who met.

Establishing organizational and communication networks to maintain societies economically, politically, culturally, and socially to strengthen society is highly important. The Imams of the Shia also strived to establish networks and organize communication according to the existing circumstances in their time. Imam Al-Hadi (PBUH) was among the prominent figures who strengthened the organization of the deputies' communication and laid its foundations. The members of the secret organizational network were harmonious, consisting of the infallible Imams and their close sincere followers. It was established in order to advance religious and doctrinal goals. The study attempts to explain the secret and covert activities of the deputyship system and how the Shia communicated with it by analyzing the structure and functions of the deputyship in the era of Imam Al-Hadi (PBUH). Moreover, the political biography of Imam Al-Naqi (PBUH), his role in leading and strengthening the network of deputies has been analyzed, which led to organizing the Shia community throughout the Islamic territories during the turbulent Abbasid era.

The Great Comprehensive Ziyarat of Imam Al-Hadi (PBUH) is one of the important and authoritative transmitted texts containing profound knowledge, as the issue of "the unseen Imam's knowledge". This topic is raised in this Ziyarat with different expressions like "The Treasures of Knowledge", which is very concise and brief. In this study, I have examined and explained this topic using a descriptive analytical approach and drawing on Quranic evidence. The conclusion is that the Great Comprehensive Ziyarat confirms the principle of the Imam's knowledge of the unseen from various sources such as "divine books", "revelation and angels", and "the sciences inherited from the prophets". However, this knowledge is not an independent absolute knowledge, but its scope can be expanded and its latent aspects stimulated, according to the requirements of guidance. Therefore, the Imam's knowledge should be considered voluntary knowledge

Studying the lives of the Imams (PBUT), analyzing the characteristics of their age, and examining the issues related to their society and environment, are among the topics that, if studied correctly based on reliable sources and a constructive methodology, can significantly contribute to reforming the perspective of the believers in the Imams. Imam Al-Hadi’s (PBUH) imamate age is considered one of the most distinctive periods in Shiite history, as it is seen as a transitional period between two different ages of Abbasid rule. The Abbasid rulers subjected leaders and nobles to supervision and their followers to pressure, noticing their anti-oppression spirit and efforts to revive the Shiite role, in addition to the general political circumstances. The emergence of revolts by various Shiite groups, the spread of deviant ideas, including rumors about distortion of the Holy Quran, the issue of predestination and free will, the extremists like Muhammad bin Nasir and Faris bin Hatim Al-Qazwini, and the emergence of doctrines like the anthropomorphists, created complex conditions. Based on the above circumstances, Imam Al-Hadi (PBUH) faced several fronts and challenges, which led him to confront them with a meticulously organized plan. This study, which depends on a descriptive analytical methodology, answers the question: What were the most important challenges faced by Imam Al-Hadi (PBUH) during his imamate? And what approach did the Imam adopt to confront them? To answer these questions, the hypothesis is that Imam Al-Hadi (PBUH) collided with three serious challenges: the Abbasid Caliphate, deviant currents, and emotional Shiite revolts. This led the Imam to develop an accurate plan to protect society from their negative effects.

The study investigates the aspects of intentionality and acceptability in the Imam Al-Hadi’s (PBUH) discourse through his words, phrases, and sentences. The well-known concept of text linguistics has been employed, as it is more precise in expressing its meaning, and the study reveals multiple intentions. The concepts of acceptability were embodied in the creative participation of the recipient, as early rhetoricians realized the effect and role of the recipient in the creative process that grants life and renewal to the text. Ancient Arabs expectancy emerged when they expect the meaning of the poetry stanzas based on their knowledge. The judgments of recipients vary according to their levels, in terms of language soundness, structure, meaning, function, consideration of the recipient's horizon of expectation, and responding to his sensory, emotional, artistic and Quranic desires. The recipient is the one who identifies the text is coherent since he understands the text according to other factors as context, facial expressions and signs. Even if devoid of them, he understands it with the help of other factors like context and its implications and useful purpose ( future opportunities). The text must contain acceptability factors that attract the recipient. The cooperation of the recipient with the speaker is the condition for communication. With it, the text is considered acceptable, informational, exciting, and provoking aspects to attract the recipient to it. Although acceptability relates to the recipient, it also affects the speaker, especially in oral dialogues.

Words have marginal and central connotations, and an energy that does not dissipate over time, which carried the atmosphere of their utterance, and preserved the story of their birth, the state of their speaker, and their impact on their surroundings. The idea of the study is based on inquiring Imam Ali Al-Hadi’s (PBUH) words.
In this study, the researcher explored the depth of the injustice inflicted Imam Ali Al-Hadi (PBUH) not only based on the historical facts that confirm this truth, but also in light of inquiring Imam Ali Al-Hadi’s words. This idea raises the motto: (Let the words speak of what their speaker intended them to convey).

The prophet’s (PBUHP) household (henceforth Ahlul Bayt) (PBUT) represent the counterpart of the Holy Quran by the will of our noble Prophet (PBUHP) as being infallible by consensus of Muslims. Therefore, Ahlul Bayt (PBUT) are the closest to the Book of Allah, the most knowledgeable about it, and the most familiar with its contents and meanings. Numerous interpretations of the Holy Quran by them are scattered across sources, but have not received due study and research. Despite the openness that has occurred in the scientific fields, we still greatly ignore many aspects of the Holy Quran. Hence, I have decided to study examples of Imam Ali Al-Hadi’s (PBUH) interpretations of the Holy Quran using discourse analysis, as it is the most advanced approach in contemporary linguistic and cognitive fields. On one side, I will draw parallels between his interpretations and the concepts of this approach to compare to other interpretations to demonstrate Imam Ali Al-Hadi’s (PBUH) cognitive value of his interpretations, and his laying the foundation of many principles adopted in interpretation, on the other side. This is also to clarify the mistake of those who opposed him and took others as evidence to reach Quranic knowledge. We do not seek disagreement in this study as much as we aim to advance knowledge and follow the right path. Progress in knowledge begins by discussing opinions then critiquing them, and then adopting the sound views, which are the sound foundations of building and progress.

The study depends on studying the concept, types, and means of referral in the letter of Imam Ali Al-Hadi (PBUH) responding to the advocates of predestination and determinism. The aim is to show how referral contributes to the text coherence and the cohesion of its parts, its impact on intensifying the text and summarizing its sentences. Moreover, it analyzes its effect on the intended meaning to be received by the recipient’s mind. The study includes an introduction and two sections; the introduction addresses the concept of referral, its types and means. In the first section, situational referral is discussed, while the second section is devoted to study textual referral

Ali bin Mahziyar Al-Ahwazi is truly an interesting personality to study. He started his life as a Christian and ended up as Imam Al-Hadi’s (PBUH) close deputy. With this deputation, he received many questions that could only be answered by corresponding with the Imam. The product of this correspondence was a collection of letters characterized by unique structural features. This study attempts to provide a critical reading of the characteristics of these letters, which I did not find among researchers who dedicated special study to examine its aspects or attempted to approach it. This was the reason for choosing this topic.

This study is an attempt to examine the heritage of Imam Abu Al-Hasan Ali Ibn Muhammad Al-Hadi (PBUT), which included some literary genres such as letters, sermons, wise sayings, and other forms of Arabic expression like dialogues, arguments, and answers to issues. This heritage is read in light of what is known as the "expressive context", which includes an introduction and three sections. The introduction defines the important terms that make up the title, and a brief overview of Arabic literature during Imam Ali Al-Hadi’s era (PBUH), as well as his scientific and literary status. The three sections discuss his heritage and the expression in his narrations, which are of three types based on the context. The first section discusses the "context of scientific expression", the second tackles the "context of literary or artistic expression", and the third one includes the "diverse context" that combines the scientific and the literary context. Based on this classification, the study chose some of Imam’s (PBUH) narrations for literary rhetorical analysis. The aim is to examine the implications of the context, and highlight the texts’ moral and aesthetic values, which undoubtedly contain guidance and righteousness for all people, calling for the worship of the One and Only God and avoiding disobedience to Him, to ensure happiness in this life and the next one.

Social aspects represent an important side of human life, which cannot be ignored. Whenever this life is built on strong foundations, it becomes more cohesive. This is reflected positively on the society that becomes a safe society where virtues sought by divine laws prevail. This can only happen when people are characterized by good morals, honesty, faithfulness, sincerity, offering help, and avoiding backbiting, gossip and harming others. A sound social life should be governed by sublime morals, and everyone should know their limits and not transgress them, as that would be violating the rights of others. For this reason, the Holy Quran includes many references that deal with various aspects of social life, starting with the family in all its components, and including society in all its categories. In this study entitled "The Social Aspects in Imam Al-Hadi’s (PBUH) Thought”, we will attempt to trace the social activity of Imam Al-Hadi within this humanitarian aspect based on Quranic teachings and the Prophetic Sunnah. Undoubtedly, this is one of the important topics that represent the other side of Imam Al-Hadi's activities that has not received proper attention or focus. We could not find historical studies that examined Imam Al-Hadi’s (PBUH) social activity, as most studies focused on the political and religious aspects of the Imam's life without focusing on other equally important aspects that reflect the role and activities of the Imams in society.

The language is structural system that conveys meaning and significance. The grammatical structure has a function called the grammatical function. Each word in a sentence denotes a specific function that changes according to its position within the sentence. The structure is intrinsic to meaning, so the predicate is expected to come after the subject, and the subject and object after the verb. If there is any change in the context or omission of one of the components, that would entail a difference in meaning. Every grammatical structure in Arabic has a meaning and significance. In this study, we have chosen two hadiths from Imam Al-Hadi (PBUH) to demonstrate the effect of grammatical structure on changing the meaning of the text.

Modern linguistic theories move with precision and caution to posit a linguistic landmark capable of tracking universal commonalities. Each theory monitors what its predecessor produced to overcome previous mistakes. Among those rising universal linguistic theories is the cognitive linguistics that emerged strongly in the second half of the twentieth century after the cognitive transformations. With leading scholars like George Lakoff and Langacker, those advanced cognitive theories work on demonstrating the patterns of human thinking, and present the proposition that language reflects modes of conceptualization based on cognition. In their view, the speaker inherently possesses specific conceptions of every meaning outside the spoken or written language, and the recipient has similar special conceptions based on their experience and heritage.
Depending on this theory, our study will adopt the mental spaces in Imam Al-Hadi father of Al-Hassan Ali bin Mohammed’s (PBUT) general and special dialogues. Mental spaces, rather than other linguistic theories, suits the nature of dialogue between speakers. It starts with the movement of thought and its desire to express ideas verbally. Due to the depth of those propositions, it opens up with the beginning of the discourse with the perceptions of thought. However, the perspective of those propositions changes according to our perceptions over times.
Based on this idea, the study consists of an introduction that includes the key concepts definitions; cognitive linguistics and mental spaces. The first section comprises the internal dialogue, which is the Imam's (PBUH) dialogue with himself. The second section comprises the external dialogue, which is the Imam's (PBUH) dialogue with others.