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.

The study included three sections: The first examined the scientific heritage of Imam Al-Hadi (PBUH) after he assumed the Imamate following his father, while he was still young. This section focused on several dimensions:
The doctrinal dimension through establishing the fundamentals of belief and combating deviant sects and currents in addition to addressing Sufism and the crisis of the creation of the Quran. The legislative dimension dealt with resolving issues disputed among scholars of his time and explaining rulings and branches with social and political dimensions. The spiritual and moral dimension was prominent in his guidance (PBUH) through the (Al-ziyarah Al-Jamia’ Al-Kubra) Major Comprehensive Visitation and the Visitation of Ghadir Day.
The second section was titled "Reasons for the Scarcity of Narrations from Imam Al-Hadi (PBUH)." It was attributed to the opposition of the Nawasib (those hostile to Ahl Al-Bayt) against Ahl Al-Bayt (PBUH) , their defamation, and casting doubt on their knowledge.
The third section covered the political dimension in the Imam Al-Hadi’s (PBUH) life. His era was full of violence, unrest, intense tribulations, and oppression by the ruling authority of that time, who fought against anyone who disagreed with their opinions. Imam Al-Hadi (PBUH) recorded several positions regarding all these crises.

Being a communicative discourse, formulated by the speaker through language, which represents the first authority in publicity tools, due to its ideological feature, which tries to establish in the recipient principles and concepts that the speaker intends to communicate, by informing and persuading him, through interrelated arguments according to a guiding strategy. The recipient was affected, and his thoughts and wrong principles changed, so the message of Imam Ali Al-Hadi (PBUH) was the welcoming field to explain that; for what he employed in it of publicity elements marked by argumentative feature, he deliberately refuted the ideas that distorted the true Islamic creed , and took its root in the spread of the culture of ignorance, including the issue of reparation and delegation, which represents the focus of his message (PBUH).

The study aims to highlight Imam Al-Hadi's (PBUH) perspective on the truth of monotheism and how to know Allah through (Al-ziyarah Al-Jamia’ Al-Kubra) the Great Comprehensive Visitation by Imam Ali Al-Hadi (PBUH) . Therefore, this study aims to monitor the sources of monotheism in this visitation and the methods adopted by Imam Ali Al-Hadi (PBUH) to demonstrate the knowledge of Allah, glory be to Him. The study also focuses on the means that contributed to proving monotheism and making it more comprehensible to the listener. It mentions the levels of monotheism and differentiates between true unity and numerical unity. The Imam (PBUH) viewed Allah's oneness, glory be to Him, as limitless and infinite, and negated numerical unity to deny both major and minor polytheism.

The study involved two sections with an introduction and a conclusion. In the introduction, the researcher studied the historical dimension of the establishment of Samarra city and its jurisprudential school in addition to Al-Akhund Al-Khorasani’s unique fundamentalist approaches, and his scientific biography.
The first section, titled "The Statement of Giving Preference and Its Evidence," contained two subsections. The first subsection reviews the statement of giving preference and its evidence in fundamentalist proofs, which mostly occurred between definitive presumptive evidence such as reliable narrations and others. The second subsection studies the evidence for the statement of giving preference and the reasoning for the authority of reliable narrators, as well as reports that have no opposition through rational evidence and narrations in general, where Al-Akhund Al-Khorasani had opinions and objections to others.
The second section, titled "The Statement of Choice and Its Evidence," included the statement of choice’s intended meaning, the result of the disagreement, and other matters. The second subsection comprised evidence for the statement of choice through explaining the aspect of reasoning and the problems with it. The study conclusion sums up the most important results.

Sheikh Dhiya Aldeen is considered one of the distinguished scholars, who studied in Samarra Hawza under the leadership of Al-Mujadid Al-Shirazi at that time. However, he only stayed there for two years due to Al-Mujadid Al-Shirazi's death in 1312 A.H/1895 B.C. He then moved to Najaf Al-Ashraf and studied under the great scholars there, specializing in the study of Usul (principles of jurisprudence) until he became one of the scholars from whom many learned. He distinguished himself in that specialization and became a theologian and the only teacher of Usul in Najaf. Sheikh Dhiya Al-Deen Al-Iraqi succeeded, due to his distance from assuming religious responsibilities, in becoming one of the pioneers mentioned in the field of education and teaching. His lectures were attended by virtuous scholars and Hawza students. Many jurists and mujtahids graduated under his tutelage. The most prominent of his graduates who excelled in religious and jurisprudential circles, teaching, authorship, and research became leaders of the Hawza. The Sheikh was known for his independent nature in his character, opinions, and gatherings. He was also known for his research, scrutiny, originality of opinion, exceptional intellect, abundance of knowledge, and comprehensive understanding of the predecessors' views. He was recognized for his scientific greatness, intellectual gifts, and rare faculty.

Abi Talib Khan's journey from India to Europe during the period (1799 -1803) is considered one of the important travels due to the countries he visited back and forth from India. Among the most important of these was Iraq, which he passed through on his return journey to India. He visited Baghdad, Samarra, Karbala, and Najaf. In this study, we will address Abi Talib's journey to the city of Samarra in 1803, which was intended for visiting the holy Askari shrine. Abi Talib Khan recorded useful and accurate information concerning many details from his departure from Baghdad until his arrival in Samarra, and then his return to Baghdad. Although these details might seem simple to the reader, their importance lies in the temporal details of the time of the journey, which is part of travel literature.

In the name of Allah, the Most Gracious, the Most Merciful
The discussion of this rule encompasses several matters: First: This is a discussion of fundamentals (usuli) concerning whether recommended acts (istihbab) and disapproved acts (karaha) can be established through weak hadith?
Second: Clarifying that there is no dispute regarding the need for attributing rulings to the Divine Lawgiver and their establishment through valid methods, and the prohibition of other means, whether it constitutes legislation or not.
Third: The point of contention is about the religious recommendation that becomes a ruling of the intellect in its primary sense and serves as the source for all effects.
Fourth: The main evidence used to support this rule consists of two elements: the rule of precaution (ihtiyat) and the narrations that are said to be mutawatir (widely transmitted), well-known, or accepted by the scholars. Both elements have been critiqued in their appropriate places, though the criticisms of the second element are subject to refutation and discussion.
Fifth: The practical difference between religious recommendation and other types appears in several matters, including the fulfillment of vows, the permissibility of issuing religious edicts, and the application of effects that result from inherent recommendations.

Shi'a art is a monotheistic type of art that expresses, exhibits, or tastefully communicates beliefs, thoughts, values, figures, and events of Shi'a history with an emphasis on two principles of imamate and justice. One of the important fundamentals of Imamiyyah Shi'ism is the belief in the continuation of the tradition of Imamate up to the twelfth Imam who is by God's order hidden from eyes and will reappear in the End Time. Believing in the reappearance of Imam Mahdi (may God hasten his reappearance) and the events following it is an example of the belief in the Unseen that accepting it and identifying its characteristics is not possible but by obeying God and using valid narrations. His worldwide government is characterized by peacemaking, establishing security and justice all around the universe, and eradicating injustice and oppression. In such a government which is led by Imam Mahdi (may God hasten his reappearance), all the officeholders and executives must be of the righteous and nobles of nations, hence his government, according to narrations, will consist of prophets and the righteous among whom is Jesus (PBUH) who will help Imam Mahdi (may God hasten his reappearance) in the globalization of Qur'anic values and an influential factor in the progression of the revolution and government of Imam Mahdi (may God hasten his reappearance) will be the presence of that prophet of God by his side. Therefore, this research examines images depicting this content, and its main purpose is studying and comparing those depictions with Qur'anic verses and Islamic narrations with regard to the government of Imam Mahdi (may God hasten his reappearance) and the presence of Jesus (PBUH). To this end, this study identifies symbolic and visual components in those depictions so that what Shi'a narrations insist upon be found. The research method has a symbolist approach based on its descriptive-analytic nature, and the data is gathered through library studies. The findings show that by means of Imam Mahdi (may God hasten his reappearance), God will lead the progression path of the world's societies towards the end of a single unitary society (presence and cooperation of the prophets of other divine religions in his government) and domination of truth and justice, will make the army of Allah defeat the army of Satan (like the fight of Jesus (PBUH), as a commander of that government, with Dajjal), and will let the righteous and believers be the successors with the leadership of Imam Mahdi (may God hasten his reappearance).