Journal of heritage samarra

The linguistic approach is one of the effective methods in discourse analysis. It aims to study and deconstruct sentences through its analytical techniques. It classifies their linguistic levels including phonetics, morphology, syntax, and semantics. Its work on sentences does not mean stopping at the boundaries of their general structure; rather, it deconstructs these sentences into their primary components of words, examining the boundaries of each word while searching for its relationships with other words of its kind within the sentence. It does not isolate them from their generation circumstances and the contexts that accompanied the formation of their occurrence. This approach has taken its place in the research arena recently due to the results it has achieved in studies that depended on it to analyze their linguistic samples. Hence, the decision was made to adopt this approach in studying some interpretative models of Imam Al-HasanAl-Askari (PBUH), through a comparison between the approach's propositions and the narrations of Imam Al-HasanAl-Askari (PBUH) in his interpretation of the Noble Quran.

Every researcher is aware of the importance of the traditional approach in interpreting the Noble Quran; it is considered one of the oldest and most significant interpretative methods. It is the most widespread approach due to its historical depth extending to the life of the Prophet (PBUH). Moreover, it accompanies all political events and influenced by all intellectual and doctrinal currents in the Islamic environment, sectarian differences, Israelite narrations, and religious stories. It was the prevailing approach in the early interpretation eras. We mean by the traditional approach of interpretation, the reliance on transmission, which is one of the most important types of interpretations if its narration and transmission are authentic. The stuy demonstrates the comparison between the interpretation attributed to Imam Al-Askari (PBUH) and Al-Qummi's interpretation, where both belonging to the school of traditional interpretation. The study follows the inductive and analytical method. Among the most prominent results reached by the study: The two interpreters agreed on interpreting the Quran with the pure Sunnah to clarify the meanings and purposes of the Quranic verses, despite disagreements among scholars regarding both interpretations in affirmation and negation.

The study highlights the scientific methods in Imam Al-Hasan Al-Askari's (PBUH) supplications for formation a righteous and psychologically sound Islamic personality. The study attempts to prove that Imam Al-Hasan Al-Askari’s (PBUH) supplications included a comprehensive definition of Islam's most important beliefs, using an educational psychological method that demonstrates his expertise in people's souls and what can affect them emotionally. The study concluded that the Imam has an emotional impact of his precise description of some human conditions and their weakness.
Moreover, the study concluded that the repetition of supplications contributed to consolidate belief and in freeing the reader from the deposits carried to them by their family environment or social surroundings. What they received from their family came through repetition and continuity.
It also addresses the impact of the reliability and richness of knowledge of the belief transmitter on the recipient, as this matter makes it easier for the communicator to convince the recipient and influence them, and the knowledge of the belief transmitter of some educational methods. The study proved these qualities for the Imam through some evidence from his supplications. The researcher referred to those special methods in proving some beliefs, such as the impact of reminding of blessings and explaining ways to increase them, and its impact on consolidating the doctrine of monotheism. Furthermore, the study explained the divine kindness and its impact on paving the way for the doctrine of prophethood and consolidating the individual's belief in it, and it being a medium for connecting goodness to them.

The study revealed the role of the eleventh Imam, Imam Al-Hasan Al-Askari (PBUH). Despite the shortness of his Imamate period and the harsh circumstances surrounding him, which prohibited freedom of thought, missionary movement, imposed siege and monitored all other activities, Al-Askari (PBUH) did not stop performing his duty in calling non-Muslims to Islam to follow Mohammed and the family of Mohammed (PBUT) path. The knowledge of those who entered Islam at his hands was greater than the knowledge of many who claimed their affiliation to Islam at that time. He had a great and clear impact on calling the People of the Book. The study focused on studying and analyzing the positions of Imam Al-Hasan Al-Askari (PBUH) in dealing with Christian scholars. The importance of the study comes due to the influence of scholars in general on various segments of society, and the prominent role of Christian scholars in the Abbasid state, where they occupied important positions such as writing for sultans, companionship to kings, physicians for ruling families, merchants, and translators of books. The study investigated what characterized Imam Al-Askari's (PBUH) call by attracting Christians with their different and diverse sciences and what results from guiding these scholars in terms of benefits and great advantage for the Islamic nation in general and the followers of the People of the House (PBUT) in particular.

Mohammed ibn Ayub ibn Nuh is one of the prominent narrators of the Imamiya in the third century A.H. He descended from a prestigious scholarly family whose men had strong connections with Household imams (pbut).
Mohammed himself had a connection with the imams he lived with; he was among the close companions of Imam Al-Hasan Al-Askari (PBUH), who invited them to have the honor of seeing Imam Al-Huja Al-Qa'im (PBUH) and among the few who transmitted this magnificent scene. Despite this prestigious position, old and late biographical sources omitted mentioning him, and some introduced narration sources confused the identification of his person by attributing some of what remained of his heritage to others. Few modern biographical scholars mentioned him, where some modern scholars participating with the ancients in creating confusion about him. The focus of this study is to correct the defect of proving the existence of Mohammed ibn Ayub ibn Nuh, verifying the attribution of what remains of his heritage, and distinguishing what was mixed with others' heritage.

There is no doubt that our Imams (PBUT) had several methods for communicating with their companions and followers, depending on the circumstances that afflicted the guiding Imams (PBUT) on one hand, or those by which their followers were tested on the other. Therefore, an alternative means of communication emerged, based on declaring Sharia rulings through writing and correspondence. This work falls within the Sunnah of the infallible (PBUT) , as it is no less than being an action by him or a practice occurring under his noble supervision, it would be approved by him (PBUH). The result is that the ruling derived from it falls within the scope of authoritative proof, meaning that it is both binding and excusing.

This study is nothing but the product of both subjective and objective factors that shaped my conception of its core theme and compelled me to develop it into a scholarly project. Among these motivations is my conviction that our religious heritage comprises subjects that demand renewed scholarly engagement through fresh interpretive lenses, particularly in light of contemporary linguistic theories. After exploring various dimensions of the Arab-Islamic intellectual tradition, reading and appreciating its literary and rhetorical richness, I felt drawn to dig deep into the second Abbasid era, the wellspring of Arab-Islamic culture whose influence extended across subsequent centuries. From this vibrant period, I chose to focus specifically on the wisdoms and sermons of Imam Al-Ḥasan Al-Askari (PBUH), owing to their eloquence and rhetorical brilliance, their embodiment of the marvels and linguistic gems of the Arabic language, and their profound blend of spiritual and worldly wisdom, replete with artistic and aesthetic values.
As for the structure of the study, it consists of an introduction, a preface, two main chapters, and a conclusion. The first chapter encompasses the theory of speech acts and includes the following sections: A- The concept of speech acts B- Their origin and development C- The most important concepts of speech acts. The second chapter discussed the speech acts in Imam Al-Hasan Al-Askari's (PBUH) wisdom and sermons, which included: An introduction to Imam Al-Hasan Al-Askari (PBUH), speech acts in Imam Al-Hasan Al-Askari's (PBUH) sermons.

The study highlighted the morphological issues via new perspectives and terminological vision, namely the intentional morphological allusion directed within the framework of Imam Al-Hasan Al-Askari's (PBUH) Musnad. This can be achieved through two morphological methods: sources and derivatives, to show the intentionality adopted by the infallible Imam in his statements and his choice of certain morphological structures over others to convey the intended meaning. On one hand, it breaks the horizon of meaning expectation for the recipient.
On the other hand, Imam Al-Hasan Al-Askari's (PBUH) Musnad formed the fertile morphological material in which the reductive components were outlined in the infallible's (PBUH) statement, which are the basis of allusion (precision of selection, consideration of form and meaning, harmony of context with the situation, especially in the chapter of supplication, chapter of visitation, and chapter of wisdom and sermons, for their abundant morphological meanings in them. This, if it indicates anything, indicates the extent of knowledge among the People of the House (PBUT) that they were filled with knowledge. Therefore, we notice in the following pages that morphological employment by Imam Al-Askari (PBUH) does not aim at the centrality of meaning but leans on the marginal meaning, paving the way for the emergence of a new meaning.

This scholarly endeavor focuses on a single aspect within a specific discipline, on one particular domain among the manifold branches of knowledge transmitted from Imam Al-Ḥasan Al-Askari (PBUH), namely, his sacred utterances that have reached us through reliable narrators and historical-literary sources. The study seeks to uncover some of the elevated rhetorical significations embedded in his discourse and to illuminate the sublime, beautiful meanings he conveyed through resplendent and luminous verbal forms that radiate faith, firm creed, noble character, and profound ethical refinement. Accordingly, the study has been titled: “Pragmatic Meaning in the Discourse of Imam Al-Ḥasan Al-Askari (PBUH).
The study’s structure and methodology includes two main sections. The first section introduces theoretical definitions and conceptual frameworks of the study core terms: (meaning), (discourse), (pragmatics), and (speech acts). The second section undertakes a close reading of the authenticated sayings attributed to the Imam (PBUH), analyzing the pragmatic features manifest in his discourse as they appear in the transmitted texts. The study proceeds by examining each utterance in turn, studying, explicating, interpreting, and uncovering its pragmatic implications, before moving on to the next example.
The study revealed numerous rhetorical-discursive phenomena worthy of scholarly attention, tracing their manifestations at both the lexical and semantic levels within the expansive horizons of the Arabic language and its diverse rhetorical devices. These stylistic features form a coherent system that rivals, even echoes, the Quran’s unique and miraculous style, a mode of expression capable of encompassing dimensions of meaning unmatched by any other linguistic form. Furthermore, the study has uncovered glimpses of the Imam’s (PBUH) vast knowledge and profound mastery in this domain of learning and its foundational sciences, namely, language, grammar, semantics, and rhetoric.

This study examines the stylistic features of Imam Al-Hasan Al-Askari’s (PBUH) letters addressed to his followers. They focus specifically on their phonological, syntactic, and semantic dimensions following an analysis of their artistic structure. The study reveals that the Imam’s texts are distinguished by a firm and eloquent rhetorical style that harmoniously integrates clarity of meaning, expressive eloquence, and structural coherence. The openings of these letters typically begin with a tender supplication invoking asceticism and divine guidance, followed by the transitional formula “as for what follows” to shift smoothly into the primary purpose of the letter.
The study further identifies clear markers of artistic cohesion throughout the texts, manifested in carefully crafted introductions, well-defined thematic objectives, and impactful, eloquent conclusions. At the phonological level, the texts exhibit rhythmic balance, along with effective use of (paronomasia or quasi-homonymy), and strategic repetition, despite their predominantly didactic and expository nature. At the syntactic level, the study notes a prominent use of verbal and performative sentence structures, in addition to skillful deployment of grammatical particles and constructions to convey intended meanings with maximum rhetorical force and emotional resonance.
Finally, at the semantic level, the study uncovers profound layers of meaning that embody religious, spiritual, and ethical guidance. These are articulated through refined rhetorical devices such as metaphor, simile, and antithesis all woven into a tightly structured and highly eloquent discursive style. Together, these features affirm the Imam’s (PBUH) exceptional mastery of Arabic rhetoric and his profound ability to fuse spiritual instruction with unmatched linguistic artistry.

This study, titled “The Imamate of Al-Ḥasan Al-Askari(PBUH): Thought and Methodology as a Prelude to the Imamate of Al-Mahdi in the Realm of Poetry” comprises an introduction and three main sections. The first section, “Imam Al-Ḥasan Al-Askari (PBUH): The Continuation of Prophethood and Imamate,” examines the political, economic, and social conditions during the Imam Al-Hadi’s (PBUH) age, highlighting the meticulous strategic planning employed to firmly establish the Imamate of Al-Ḥasan Al-Askari (PBUH), supported by textual and historical evidence. The second section, “Intellectual and Human Integration in the Person of Imam Al-Ḥasan Al-Askari (PBUH), ” presents selected luminous glimpses from his noble biography, including an overview of his esteemed lineage. The third section titled, “Imam Al-Ḥasan Al-Askari’s (PBUH) Meticulous Planning for the State of Al-Qaʾim (PBUH), ” explores the major steps taken by the Imam (PBUH) to lay the divinely guided, precisely structured, and meticulously programmed foundations for the future state of Imam Al-Mahdi (PBUH), a state destined to manifest divine truth and be supported by God’s victory. The study concludes with a comprehensive summary of its key findings.

The study idea is an attempt to deconstruct and analyze the historical narrative based on an approach grounded in what has been transmitted in Islamic heritage books. This means revealing and presenting an approximate vision of the truth that occurred during that era of Abbasid rule, and examining the authority's decision regarding Imam Al-Ḥasan Al-Askari (PBUH) and the extent of its reliance on restricting him. Consequently, it attempted to prevent people from knowing him and understanding the truth of his Imamate, its value, and the reason for its presence in the foundation of Islamic law, so that there would be space for controversy and discussion that will form the study material built on historical texts and the statements of those contemporary to Imam Al-Askari. The study pays close attention to the Imam's age and the political events that occurred in it, in addition to the religious culture inspired by the ruling authority that tried to contain the Imamate, obscure it, and keep it surrounded by the ruler's authority without broadcasting its news or allowing its true meaning to appear before the Islamic community. Moreover, there was the indifference of common people on the other hand, as what people want has a great impact on changing facts. Since they followed the religion of kings and feared their oppression and tyranny, matters became dependent on the Imam's (PBUH) capability and his method of managing correct conduct that would lead to revealing the Islamic truth exclusively.
The study was divided into three sections. The first section was titled: The Reliance of Rulers' Decision on Fighting the Imam. The second section titled: Imam Al-Askari's (PBUH) ability of assuming the Role of the Infallible Imam. The third section titled: Imam Al-Askari in the Equation of Adversaries. The conclusion sums up the study findings in addition to a list of research sources.

Praise be to Allah, Lord of the worlds, and the best prayers and peace be upon the best of mankind, the chosen Mohammed and his family, and greetings. Allah Almighty said in His Book: “They (the disbelievers, the Jews and the Christians) want to extinguish Allah's Light (with which Muhammad SAW has been sent - Islamic Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected even though the Kafirun (disbelievers) hate (it).”1 Many agree, including us, that studies about Imam Al-Hasan ibn Ali Al-Askari (PBUT) are not numerous compared to the rest of the pure Imams, on one hand, and on the other hand, that the Abbasid authority in one way or another was trying as much as possible to impose its hegemony on the Imam (PBUH) in a special way between containing the Imam in certain situations and excluding his role in other situations.
This matter is not as significant as the Imam Al-Ḥasan Al-Askari’s (PBUH) ability to contain his confrontations with the Abbasid authority and neutralize its desperate attempts to restrict his activities. Yet, Allah willed otherwise, He would not allow anything to obstruct the manifestation of His light. Indeed, the Imam’s prophetic-leadership role had already asserted itself upon the events of his time, compelling him to confront the challenges faced by himself and his followers. Moreover, driven by a forward-looking vision, he diligently worked to instill a rational, methodical approach for addressing societal obstacles and systematically trained his adherents in the future-oriented Mahdawi methodology through meticulously planned and precisely calculated steps.

Historical studies, particularly those of an Islamic nature, hold exceptional significance in the contemporary context due to the profound transformations they can inspire within our present-day society. This is especially true of studies that adopt sectarian perspectives or critically engage with the structures of ruling power, as they directly address the dynamics of societal struggle against authority. Such works form part of a broader social consciousness among the general populace, emphasizing the necessity of political reform. The Zinj Rebellion falls precisely within this category of movements that sought to overthrow the existing political order and establish a new political framework shaped by the will of the people. The study examines a deeply contested figure in Islamic history, Ṣaḥib Al-Zanj, whose uprising was driven by the explicit aim of dismantling the ruling power structure. The study investigates the nature of the events surrounding Ṣaḥib Al-Zanj in Samarra and, more importantly, analyzes Imam Al-Ḥasan Al-Askari’s (PBUH) stance toward this rebellion. Accordingly, the study is structured around two main sections: The first is the identity and claims of Ṣaḥib Al-Zanj. The second is the position of Imam Al-Ḥasan Al-Askari (PBUH) toward him.
It is essential to briefly outline the historical framework of the Zanj Rebellion, which occupied a significant place in Islamic history due to the severe and dangerous upheavals it triggered within the Abbasid regime. Politically, the rebellion came perilously close to toppling the Abbasid capital, Samarra. On the doctrinal level, it posed a major challenge to Imami (Twelver Shi‘i) theology, as the leader of the Zanj revolt adopted the concept of the Awaited Mahdi and proclaimed himself the divinely appointed savior. Given these multifaceted implications, political, doctrinal, and historical, the subject warrants thorough scholarly investigation and critical analysis.

Praise be to Allah, Lord of the Worlds, and blessings upon the trustworthy Prophet, and upon his purified Household, the infallible, guiding Imams. The intellectual and ethical legacy of the Imams (PBUT) demands careful study, critical analysis, and a conscious effort to harmonize their teachings with the realities of contemporary human life. This engagement enables us to grasp the pioneering Islamic methodology for achieving true human felicity. Education is a pivotal matter in human life, for it shapes an individual’s character and directs their conduct toward a defined moral path. By nature, the human being strives to attain perfection, and ethics constitute one of the most essential components, the cornerstone, of personal perfection. Islam has emphatically underscored this dimension through its blessed legislative sources. Imam Al-Ḥasan Al-Askari (PBUH) has left behind numerous significant hadiths and counsels preserved in classical hadith sources. In this study, I undertake a concise yet balanced educational reading of these texts, guided by the methodology of Al-Thaqalayn, the Qur’an and the Prophet’s purified Progeny (Ahl Al-Bayt) (PBUT) in order to demonstrate the fundamental harmony between the Qur’an and the Imams’ teachings in principle and purpose regarding education and the construction of the Islamic personality, and extract the practical educational lessons embedded therein, thereby reviving their noble legacy and contributing to the formation of an Islamic society rooted in divine principles and values.
The research selects a range of educational hadiths, analyzes them, and elucidates their significance in shaping and nurturing the Islamic personality. It is structured into three main sections, each comprising two subsections. Section one titled Personal (Self) Development. Section two titled Doctrinal and Intellectual Development, and section three was Educational (Tarbiyyah-Oriented) Development.

The human being constitutes the central axis of life on earth and the focal point of the socio-educational system. This system encompasses the organization and hierarchical ordering of values within a coherent framework, as well as their dynamic interplay with religious, ethical, and social dimensions. Its ultimate purpose is to achieve a state of balance and stability within society and to preserve the integrity, cohesion, and strength of social relationships. The holistic development of the Muslim individual progresses through successive stages: beginning with soundness in creed and worship, culminating in excellence of morality and uprightness in conduct toward fellow human beings and society at large. Any disruption within this integrated system renders the individual vulnerable to the whims of misleading desires and the temptations of Satan, leaving him in a state of perpetual instability and unrest. The profound significance of social educational values in the objective reality of human life is evident. They define a person’s worth and standing within their community. These values serve as a societal benchmark for regulating thoughts, behaviors, and energies, channeling and organizing them in a constructive manner. Ahl Al-Bayt (PBUT) never neglected this crucial criterion, and Imam Al-Ḥasan Al-Askari (PBUH) played an undeniable role in manifesting these educational values through his practical conduct in daily interactions with people whether through direct instruction or indirect, exemplary behavior. In this study, the researcher examines the narrations attributed to Imam Al-Askari (PBUH) that illustrate these social educational values as reflected in his personal conduct and his dealings with others.

This study examines the distinctive features of the Noble Qur’an through the lens of Imam Al-Ḥasan Al-Askari (PBUH), who is described as the “Speaking Qur’an”. The study analyzes selected models from his authentic sayings and sermons in which he elucidates the Qur’an’s cognitive, spiritual, and educational dimensions as revealed through the meanings of its words. The study proceeds from the foundational belief that correct understanding and interpretation of the Qur’an can only be attained through the Ahl Al-Bayt (PBUT) the Infallible Household, whom Allah purified thoroughly and from whom He removed all impurity. They are inseparable from the Qur’an, just as the Qur’an is inseparable from them. Imam Al-Ḥasan (PBUH), as one of the Imams from the Pure Progeny (PBUT) , embodied the Qur’an in both word and deed: he spoke its contents and interpreted its verses through his conduct and teachings.
This study aims to collect and analyze the narrations attributed to Imam Al-Ḥasan Al-Askari (PBUH) concerning his description of the Qur’an, uncovering their intellectual and spiritual implications, and demonstrating how he practically manifested these Qur’anic features in his daily life and personal conduct. The study employs a descriptive-analytical methodology, based on tracing the authentic texts transmitted from Imam Al-Ḥasan Al-Askari (PBUH). It highlights his statements and sermons regarding the Qur’an, then subjects them to careful, reflective, and analytical reading in order to extract the underlying concepts and identify their educational, epistemological, and social dimensions, thereby forming a comprehensive vision of the Qur’an’s features as perceived by the Imam (PBUH). The study reached to several conclusions, including: Imam Al-Ḥasan (PBUH) presented an integrated and holistic vision of the Qur’an’s characteristics. He called for the Qur’an to be activated behaviorally and socially, going beyond mere verbal recitation. In his words, he described the Qur’an as “the manifest light,” “the blessed remedy,” “the beneficial healing,” “a safeguard for whoever holds fast to it,” and “the indispensable ethical and social constitution for life’s journey.” The imam (PBUH) employed highly effective educational methods to firmly establish the Qur’an’s exalted status in the hearts and lives of believers.