Journal of heritage samarra

The Prophet’s progeny (PBUT) had a role in clarifying the truth in the issues related to religion in general and the issue of caliphate and imamate in particular. The aim is to save the believers from misguidance through various methods and occasions as they narrated in their sermons, speeches, supplications, and visits to the shrines of the Infallibles (PBUT). This is precisely what Imam Ali Al-Hadi (PBUH) did in his visitation to the Commander of the Believers in Al-Ghadir visitation. This visitation included the biography of the Commander of the Believers, Imam Ali (PBUH). Imam Al-Hadi intended to show the grace that Allah Almighty affirmed for the Commander of the Believers in the verses of His Great Qur'an, employing those Quranic verses in his noble visitation on the great occasion of the Ghadir Allegiance Day, and explaining their intended meaning through special interpretation mechanisms.
Imam Al-Hadi (PBUH) employed the Quranic text in the visitation and combined it with an appropriate explanation via various methods called the interpretation mechanisms. The Imam referred to some Quranic verses as indicators, as they are well-known to Muslims and his Shia followers that these verses revealed in the grace of the Commander of the Believers. Some of these verses were clearly stated and he explained that they are related to the Imam, either by the specification of the generalities, or by credible interpretation, or by clarifying the ambiguous, interpreting the Quranic text, or by explaining the reason of revelation, or including words and phrases from the Quranic verses, and so on.
Accordingly, the research was divided into four sections. The first topic was devoted to the study of interpretation through the mechanism of revealing the reasons of Quranic text revelation. The second topic was entitled: The Explanation through the Mechanism of Stating the Supreme Truth of the Quranic Text. The third topic clarified the explanation through the mechanisms of the Quranic text. The fourth topic was discussed the mechanism of clarifying the ambiguous Quranic text and its interpretation.

This study investigates the aspects of interconnection in the verses mentioned in Imam Al-Askari’s (PBUH) narrations, as the researcher noticed the that the Imam interpreted certain Quranic verses. However, he did not interpret a single verse; rather, he, on many occasions, linked it with other verses by employing the interconnection approach. Hence, we noticed that there was a kind of interconnection between those noble verses interpreted by the Imam. This interconnection is either verbal using certain words relating the noble verses. In other cases, there was not any verbal interconnection between the verses, but rather a purely semantic connection. It is worth noting that the intended verses in the interconnection may be from a single sura or from several suras.
Based on what is mentioned above, the study focused on studying the verbal connectors, particularly those related to repeated words belonging to a single linguistic root, or words with approximate meanings belonging to a single semantic field. In addition to studying the semantic connectors related to the linking between the external and internal interpretation through via similarity relationship. Or, the connectors related to the linking between the material and spiritual interpretation via the relationship of interpretation and explanation.

One of the very important texts that contained a great deal of divine and legitimate knowledge, which is at the core of Islam, is what was narrated from Imam Al-Hadi (PBUH) in his answers to Ibn Aktham. We find that the questioner diversifies and increases his questions to confuse the respondent.
Ibn Aktham, after previously shocked by the abundant knowledge of one of the Prophet's household scholars during the reign of the Abbasid caliph Al-Ma'mun. He tried to embarrass Imam Al-Jawad (PBUH) by asking about (the ruling on killing game during the sacred months). He was surprised by an Imam Al-Jawad answer that was unprecedented in its precision and depth. Ibn Aktham remained puzzled, bewildered, and humbled, standing submissively to hear the Imam's answer. After this shock that revealed his weakness, he did not dare to confront the Imams of the Prophet's household directly. Thus, we find him posing these questions to Sayid Musa Bin Imam Al-Jawad, known as Al-Mubarqa'. After Al-Mubarqa's inability to answer, he brought these questions to Imam Al-Hadi (PBUH) and posed them to him, and the Imam (PBUH) answered them precisely.
In this study, we attempt to concisely shed light on Imam Al-Hadi's (PBUH) answers mentioned in this narration.

There is no doubt that the holy Sunnah, is equal to the Noble Quran that becomes a source of explaining Quran’s purposes and goals. Thus, it became a spring for attaining the intentions of Allah, the Sublime and Exalted. Imam Al-Hasan Al-Askari (PBUH) was a great source that runs into this fresh spring. This study was dedicated to examining some of those effusions represented in the Imam's answers concerning the legislative aspect in the chapters of acts of worship and transactions.

Based on the great historical importance of the biography of Prophet’s househld in general and the two Al-Askari Imams (PBUT) in particular and their great status, the study examines the orientalist views about Imam Ali Al-Hadi and Imam Al-Hasan Al-Askari (PBUT) and the city of Samarra. Studies and research on this aspect are very few, so this study came under the title “The Biography of the Two Al-Askari Imams (PBUT) in the book The Shiite Religion by the Orientalist Dwight M. Donaldson." The importance of this study lies in investigating the views and ideas about the life of the two Imams (PBUT) presented by the Orientalist Dwight M. Donaldson in his book "The Shiite Religion", and the extent to which it corresponds to the truth and historical reality. Accordingly, it is considered one of the important topics that have not been previously studied, as most Orientalist studies focused on studying the biography of Imam Ali (PBUH) and Imam Hussein (PBUH) in particular. Therefore, this study enabled us to gain insight into and understand this orientalist's way of thinking and his approach to the personal biography of the two Al-Askari Imams (PBUT), in addition to different events and issues they experienced. Moreover, its importance lies in identifying the extent of Dwight M. Donaldson's knowledge of the biography of the Infallible Imams (PBUT). Furthermore, we identify and understand the nature of the study methodology and approaches the orientalist used in his study of the personalities of the Imams of Samarra.

The late Iraqi researcher and poet Mohammed Hussein Ali Al-Saghir paid attention, in a collection of his poems, to praising and elegizing the Prophet’s household. He dedicated a three- parts voluminous poetic collection for these purposes. This poetry was the result of his knowledge and deep religious background, which brought him to advanced levels.
He composed a group of long poems about Imam Ali Al-Hadi (PBUH) in addition to another poem entitled "A Tour in the Ruins of Samarra" during his tour in the ruins of the palaces of the Abbasid caliphs, such as Al-Mu'tasim, Al-Mutawakil, and others. Moreover, he also talked about what the city of Samarra included of scientific and cultural status. Furthermore, he dedicated a poem about Samarra during the time of the two Imams (PBUT) in addition to other poems about the Prophet’s household.
These poems reflect clear and luminous images of Imam Ali Al-Hadi (PBUH) and the city of Samarra, containing its history and heritage as it housed the shrines of the allies of Allah. They also reflect their status among Muslims in general and Shias in particular, in all poetic and rhetorical arts. The researcher adopted the descriptive-analytical approach, which aims to reveal the life of Imam Al-Hadi (PBUH) and the city of Samarra in Al-Saghir's poetry. His poems contained literary and scientific material through which the researcher can identify the personality of the Imam and uncover the unknown aspects that other poets did not reach, with a solid stylistic structure and clear poetic language.

The study focuses on the Ottoman public education in the city of Samarra, which was limited to two schools for boys only. The first school was the Rushdiya School, which opened in 1874 to meet the need of government departments in Samarra district for clerks and employees. The second school was the primary one, which was opened around 1880. As a result of limited financial and technical capabilities and the lack of government support, both schools closed in 1889. They were reopened in 1894 after the visit of the governor of Baghdad, Hasan Pasha, to the city of Samarra in late 1892. He ordered the reopening of the two schools after preparing the new building for both of them.

The importance of the Hawza of Samarra in the contemporary religious system of the Imami sect is evident, as it left an impact on the Shiite reality at that time. Its heritage is still being unearthed, and its treasures were discovered from time to time by the centers that focused on studying it, as Samarra Heritage Center is one of the most prominent specialists in this field.
When examining what is published by Samarra Heritage Center, we find that one of its achievements in publishing heritage is "What was Transcribed in Samarra," that includes the heritage transcribed in this blessed Hawza, even if its author was not from its students. This gives us with a new addition in the world of manuscript transcription, a station that provides researchers with precious information.
The "Treatise on the Prophet's Inadvertent Act," attributed to (Sheikh Al-Mufid), is one of these manuscripts that received attention from this blessed Hawza. There are two copies transcribed in Samarra that provides the editors of this treatise with additional copies to help them determine the intentions of its author.
Since the issue of the Prophet's inadvertent act is an important matter for the doctrine, as it is related to the Prophet’s infallibility. It is one of the important doctrinal issues that received debate among the theological sects, and at the same time, it is considered one of the jurisprudential issues, as some of its narrations determine the obligation of the one who inadvertently errs.
Therefore, the editor attempts to publish these two copies, along with the printed copy issued on the occasion of the millennium of Sheikh Al-Mufid, making the oldest Samarra’s copy the original one. He also includes an introduction on the issue of the Prophet's inadvertent act among the Imami Shias based on the views of accepting, rejecting, or suspending judgment on this issue. Moreover, it discusses the attribution of this treatise to Sheikh Al-Mufid according to the most prominent views whether it is by others such as Sayid Al-Murtadha.
In conclusion, I hope I have succeeded in explaining the issue to benefit the reader in browsing this treatise, and at the same time, I hope I have contributed to publishing this treatise according to the author's intention. I followed the method of affirming what is in the manuscript and not modifying the text, and annotating anything that contributes to clarifying the text in the footnotes.