Journal of heritage samarra

Imam Ali Al-Hadi (PBUH) followed the path of his infallible predecessors as leaders of the Islamic nation, fulfilling his leadership duties and legal responsibilities in confronting the deviations and corruption prevalent in the Islamic state, defending religion, and guiding the nation intellectually and culturally toward Quranic culture.
He led the struggle against deviant intellectual and cultural currents that sought to steer society toward ignorance and backwardness. His era was marked by sharp intellectual and doctrinal disputes, particularly around the Holy Quran and the question of its creation, and the emergence of theological schools such as the Ash'aris and the Mu'tazilites, which held their own views on the Quran. Political authorities played a role in intensifying these disputes and spreading corruption and deviation in society. This research, "Quranic Manifestations and Their Developmental Dimensions in the Thought of Imam Ali Al-Hadi (PBUH): A Study of the Comprehensive Visitation Text," aims to clarify the Imam's methodology in confronting deviant cultures and intellectual currents, addressing the doubts they raised about the Quran, and confronting political authorities by demonstrating the rightful leadership of the Ahl al-Bayt in guiding the nation, all through spreading Quranic culture in a manner that would not arouse the suspicions of the authorities.

Imam Ali ibn Mohammad Al-Hadi (PBUH) represented one of the divine leaders who confronted the systematic exclusion policy adopted by the ruling Abbasid authority, which sought to marginalize him and limit his missionary role in building the intellectual framework of Islamic society. Despite the enormity of those challenges, he worked to fulfill this missionary role by positively confronting the obstacles he faced and channeling those challenges toward the spread of divine rulings and legislation. Siege, displacement, imprisonment, and deprivation did not prevent him from carrying out this mission. By following the Imam\'s propagation movement, we find that his confrontation of challenges was based on a set of steps corresponding to the nature and severity of each challenge, including understanding the mindset of authority (often swinging between insistence and excess), strategies of truce and reconciliation, spiritual methodology, cultivating a mindset of reliance on God, and methods of attraction and outreach. Despite the harshness of the circumstances, he achieved the desired missionary goals through a well-crafted strategy and deliberate steps.

The study focuses on the correspondences and signed letters issued by the infallible Imams (PBUT), covering three main sections: the first two sections explain their linguistic and terminological nature, their historical stages, and their authority in deriving Islamic rulings, along with ways of recognizing the handwriting of the infallible Imam, especially during the period preceding the occultation of Imam Al-Mahdi (PBUH). It also establishes the unity of handwriting between Imam Al-Askari and Imam Al-Mahdi (PBUT) , and explores how this shared handwriting served as a means of communication between the Imam and his followers. The third section, the core purpose of the study, examines the correspondences and signed letters issued concerning Sheikh Al-Mufid, addressing the points of discontinuity (irsal) between Sheikh Al-Mufid and Sheikh Al-Tabrasi, since the latter\'s book Al-Ihtijaj is the most well-known source for transmitting these letters. The study demonstrates that these letters in this source can be considered properly attributed rather than disconnected. It then discusses the scholarly opinions on the matter and identifies the preferred view along with its supporting evidence.

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When investigating the history of the city of Samarra, we find that its history during the pre-Islamic period, specifically the Sassanid era, has not been studied adequately, largely due to the scarcity of historical sources. For this reason, our sources range between Syriac, English, and some Arabic references. The study title "Samarra Before Islam: A Historical Study" was chosen for several reasons, the most important being that this period serves as the connecting link between Samarra's ancient history and its Islamic history, making its study critically important. Furthermore, Samarra is considered one of the centers of Persian influence on Islamic civilization, as evidenced by Umayyad architecture, which was influenced by Sassanid architecture.
The study is divided into an introduction, a preface, and three sections: the introduction discusses the linguistic connotations between the names Tayarhan and Samarra and the intellectual dimensions behind the origin of those names; the first section examines the nature of political conflict and its impact on Samarra's administrative formation; the second section explores Samarra's religious composition, noting the significant Christian presence in the region; and the third section presents the material archaeological perspective of the Tayarhan area.

Samarra District participated in providing aid to the Ottoman government in a number of issues and events, both internal and external, some for the district's own benefit or the state's, and some out of humanitarian motives. The district was a forerunner in this regard, and the stance of its officials and residents was commendable. In terms of urban matters, the residents provided in-kind aids in the form of wheat, donated by the people of the villages of Balad and Samika (both belonging to the Al-Dujail sub-district), to support the School of Arts and Crafts in Baghdad when it faced a financial crisis threatening its closure in 1873. The residents also collected donations to open a secondary school (Rushdiah school) in Samarra's district center that same year. Officials and residents also contributed donations toward the construction of the Hejaz Railway in 1901.
The district's aid to those affected by the drought and famine that struck parts of Anatolia in the early 1870s stands as an honorable chapter in the district's history, as officials and residents rushed to donate money to those affected in 1874 in addition to their contributions to migrants from Rumeli to Istanbul in 1878.
Military aid also took various forms, including supplying the province's military forces with winter clothing in 1886, as well as collecting donations to equip military and police forces with horses and mules. The Ottoman government placed great emphasis on rebuilding its military strength, especially after suffering defeats on several fronts; it collected donations from the Baghdad province to rebuild the Ottoman fleet, and Samarra District was at the forefront of lending a hand, with residents and officials donating varying sums of money during the years 1913–1914.

This study, titled "The Dialectic of Construction and Demolition in the Islamic City of Samarra," covers the period from its founding in 221 A.H to the fall of Baghdad in 656 A.H. The city's urban development, founded by the Abbasid Caliph Al-Mu'tasim as a new capital, directly reflected the political and economic transformations of the Abbasid state. The study traces the factors that led to the city's flourishing through the use of lavish building materials, and how those same factors later gave way to circumstances that led to the demolition of its structures and the recycling of materials in other cities. The study interprets this dialectic as a historical and civilizational mechanism that mirrored the state of the Islamic city, where construction was tied to consolidating the political authority of caliphs, while demolition was tied to changing political, economic, and social conditions. The study aims to analyze the political, social, and economic dimensions of this dialectic and highlight its impact on shaping Islamic architecture and the history of Iraqi cities.

The settling of disputes is among the most frequently encountered legal matters, and one of the most important instruments a judge employs in resolving a dispute is the oath. One of the offshoots of this issue is that an oath may be sworn upon something by way of equivocation (tawriyah), which may be forbidden as a matter of legal obligation, in addition to its legal effects not being upheld. He divided the forms of oath-taking into four categories and set out their obligatory (taklifi) and declaratory (waḍ’ia) rulings. The author addressed the exposition of both rulings, and in doing so he engaged with the opinions of the great scholars, such as Shaikh Al-Tusi and Al-Muḥaqiq Al-Ḥili. Through this treatise, the author demonstrated the breadth of his learning and the precision of his insight in jurisprudence (fiqh) and its principles (usull).