نشریه آفاق الحضاره الاسلامیه
سال بیست و چهارم شماره 1 (الربیع و الصیف 2021)

This article studies the main geographical features of Khuzestan province, especially populations and migrants, the density of cities and the complexity of roads related to them, including land and water roads, in order to show the underlying role of these elements in the flourishing agriculture and industry in this land. By these geographical capacities, the economic formation based on the export of products such as sugar and textiles and the impact of commercial cities, traders, markets and communication routes of this land to neighboring areas came into being. Then, the article by studying tax statistics of Khuzestan and comparing these statistics with other provinces of Iran during the period under study, i.e., the first to fifth centuries AH, the wealth of Khuzestan province compared to other provinces has been explained. One of the features of this research has been the use of a large volume of reports of geographical and historical sources about the wealth of Khuzestan and the density of its cities. In order for this large amount of data not to deviate the volume of the article from the ideal form of a research paper, an attempt has been made to present these data in a concise form in the form of tables: five tables of cities and homogeneity, analysis of the ratio of cities, ways and taxes of Khuzestan and tax tables of other provinces of Iran are the same part of compressing historical and geographical data presented in the article and making it possible to achieve constructive analyses based on historical facts. The data collection method of this library research has been historical with the benefit of Islamic geography and its method. The basis of data analysis is the studying model of the school of annual historiography, especially the geographical feasibility approach, and for the thematic framework, the famous work of Fernan Brodel, The Mediterranean and the Mediterranean World in the Age of Philip II, has been exploited. In other words, although the study area of Brodel’s work was much wider than the geography studied in this article and on the other hand, the range of some statistical sources in Mediterranean geography in Khuzestan geography studied in this article did not exist, but the research model is similar to each of the two regions. By emphasizing the commercial similarities between the Mediterranean and the Persian Gulf, the authors of this article have tried to present an Oriental model of Mediterranean study in much shorter dimensions than the work of Brodel. However, it should be acknowledged that the nature of many research sources on Khuzestan in the historical period in this study is different from the sources on Mediterranean life, although this article has finally been able to be a comparative model of studying to that of Brodel, but in an Eastern land. In general, this research has provided an analytical-historical narrative of the amount of wealth produced and circulated in Khuzestan in the historical period in question and has been able to read the role of geographical agency in it to a considerable extent.

The soul, as the dignity and wholeness of human existence, considers the goal and purpose of the soul to reach perfection and in examining the course of the perfection of the soul. It considers balance as the essence of the evolution of the soul and the necessity of movement in this perfection. Architecture, as a manifestation of the world of legislation and a truth emanating from the hands of the artist, must have this balance, and therefore balance is defined as the essence of architecture in response to the desires of the human soul. Therefore, in order to analyze the issue of architectural balance, it is necessary to examine the relationship between the spirit of the architect and his art, namely architecture, and this article is based on a descriptive-analytical research method and through an inductive method it is aimed at analyzing this relationship, to discover the laws and systems that affect the balance of the soul, so that it can restore the laws of architectural balance through them. Therefore, the questions of this research are: What are the laws and systems of balance in the human soul? And following those laws and systems, what correlation has the balance of the human soul with the laws of balance? And what are the laws and systems of architectural balance? Equilibrium in man is achieved through battle and confrontation between the forces and forces in the human soul or, in other words, double pairs in the human soul. Therefore, in expressing the laws and systems of self- equilibrium, we can allude to the existence of binary pairs, different ratios between them (interaction, opposition or contradiction), observing the appropriate limit in these ratios, movement, continuity and evolution. In architecture, due to the human soul, this equilibrium has had different levels. The existence of architectural equilibrium on the one hand and the six rules that have been arranged on each equilibrium show that an architecture in direct correspondence with the powers of human perception can have different equilibriums. Six rules must apply at all levels. In fact, the existence of binary pairs, interactions or confrontations between them, determining the boundary between them and the continuation of movement, continuity and evolution must flow in all these levels in order to achieve equilibrium in these architectural levels under these systems.

Contemporary Arabic poetry is objective poetry by distinction, and we see the logical and fundamental relationship between contemporary Arab poetry and between place and man, and this contemporary poetry reflects the Arab man and the problems of political, social and economic reality. We hardly find a poet and poet who lives in isolation from the place and from the human in general. From this point of view we see the person and the place at the threshold of objectivity Contemporary Arabic poetry does not submit to contemporary Arabic poetry and does not obey the issue of other than human beings and the problems of the place. Contemporary Arabic poetry, a result of frictions and clashes, emerged from its narrow framework and opened up to the many different themes of culture, civilization, identity and vision. One of the most important topics discussed in contemporary Arab poetry is the issue of civilization and the civilizational conflict between the Arab ego and between the West and its civilization, and in reality the subject of civilization and the problematic of civilization has become the subject and building of the contemporary poetic image of the realist poets who embody the Arab and the foreign ego in the frame of images and at the level of civilization and this is the subject of the image. Poetry is in a large part of it in contemporary poetry. Let us not go beyond the righteousness if we say that contemporary Arabic poetry contains a civilized vision, especially among poets who have a deep belonging to their land, homeland and civilization, and the people of the gardener and Ali Jafar Al-Alaq are the leadership in this topic and in contemporary Palestinian poetry, we find that the clash between the ego and the other On the cultural level, he is the main subject of Fawzi al-Bakri's poetry, and he is considered the only poet among the poets of Jerusalem who deviated in his poetry from the framework of resistance, war and struggle to consecrate the topic of civilization in his poetry, and this topic is the true building block for the poet’s poetic image. Through evoking the civilized other, the poet tries in his poems to expose the Western civilization and reveal his identity and the woes of this material civilization characterized by brutality and arrogance, and he also calls for building a new civilization and limiting the incursion of Western material civilization into the Arab land, by clinging to a set of basic principles to build the new civilization. This research paper seeks, through an objective vision, to study this important poetic feature of Fawzi al-Bakri’s poetry by selecting some poetic models from the poet’s poetry. We aim from behind delving into the poet’s poetic world and shedding light on an important aspect of al-Bakri’s poetry, to reveal and show the two opposing images of the Eastern and Arab other. Against the Israeli and American other, we find clear responses to a set of questions that act as the main motivation for such a visionary and deep approach:What are the most important specifications and features of Western civilization according to Fawzi Al-Bakri's vision, and what are the basic indicators for building civilization? How is the image of the Arab self and the image of the foreign other manifested on the cultural level in the poet's poetry?This research paper reached many results, which we summarize:- Fawzi Al-Bakri is considered one of the distinguished poetic voices in the resistant Palestinian poetry, and he is the only one among the poets of Jerusalem who remained in it and did not leave Jerusalem and defended his poems from which the spirit of enthusiasm and resistance leaves his land and his homeland and despite all the pressures directed to him, he did not give up and did not retreat, but rather increased his determination and insistence on me. Attendance and resistance. - Al-Bakri reveals in his poems the Western identity and the material civilization of the West and expresses the wildness and animalism of this civilization. Western civilization, according to Fawzi Al-Bakri, as a result of elevating the status of science and its sanctification, did not achieve the happiness and idealism of the human being and the quality of the vision to science, and the loss of spiritual truth among Western society is one of the most important crises of Western civilization. The absence of creative civilization action also causes frustration and degradation of this civilization and the brutality that the West brings to the peoples of the world. According to Fawzi Al-Bakri, it is only a result of the material hegemony over Western thought and Western civilization. - In addition to his attempt to destroy Western civilization and uncover the reality of this civilization, he calls for building a new civilization of tradition and originality in which the relationship with religion and the truth of faith are the valuable stock of this civilization without the new civilization being purely materialistic and in reality the poet rejects his intellectual inclination towards the West and the truth. In the attempt to build civilization, he calls for the sacredness of high values and their propagation in society and the rejection of the vice values that the West and Western material civilization boast about. - In the field of civilization, it calls for intellectual uprooting, non-intellectual and cultural Westernization, confronting the civilizational attack of the West, and confronting the intellectual tendency towards the material civilization of the West. The means for this confrontation is the civilized belonging of the Arab man, and in addition to the poet’s assertion of civilized belonging, he affirms the reverence of the noble human values that the noble human instinct aspires to. Religion, faith and knowledge as a means of advancing man and pushing him forward, but he is in the presence of faith and religion so that man does not deviate from his path.

The purpose of this article is to provide a new explanation for the meaning of “torment” and “reward” in Surah Al-Baqarah, according to Izutsu’s “semantic domain” based on determining the key and focal words, and “discourse processes” based on tension relations. Semantic domain means a set of semantic relations in the frame and mental structure of concepts. Each language system has its own set of words. Each keyword, along with others, forms a complex network of words, which in semantics is called the “semantic domain”. In Quranic studies, each semantic field in concurrent studies consists of a “focal word” and several “keywords” that together with the sub-words form a complex network of words. This network’s words are closely related to the focal word. The focal word is a special word that plays the central role in the semantic field. The imaginary domain is formed around it. Along with focal words, there are words as keywords that explain the semantic category, and like cluster seeds around the focal word, these keywords contain synonyms, antonyms, and instances of that word. In this article, the focal word “torment” is introduced in the semantic field of punishment, and “reward” in remuneration. These two words are as prototypes around which keywords are formed. We show, in a descriptive-analytical way, how transcendental categories of punishment and reward provide the basis for changing life and cause misery and happiness. By studying the semantic domains and tension systems patterns in Surah Al-Baqarah, it is proved that there is a close relationship between Izutsu’s categorization and the tension system. Studying the focal words showed that these words are not just terms, rather they are selected in the coding form and presented as two linguistic categories. In addition to the first level, which is the descriptive level, words have a second level called meta-language, which makes the meaning of these words well imprinted in mind and conveys the exact meaning. These are codes to recognize guidance from misguidance, given by God to humans. The results showed that the focal word in the discussion of remuneration in Surah Al-Baqarah is the word “reward”. The significant point about this word is that it is mentioned along with words which indicate the specificity of the reward from God and the absence of fear, sorrow and grief among the believers. The focal word in the discussion of punishment is the word “torment”, which has a nominal form with attributes such as great, heavy, severe and more severe in all cases. The common point of these compounds is the severity, magnitude, strictness and pain of the torment, which fluctuate from low to high. So these focal words – torment and reward – can be seen in tension axis of increasing and convergent type. The results indicate the dynamics of discourse, the action is “good” and “bad”, in action system the believer leaves the negative state to the positive for divine reward, and it’s conversely for the infidels. In tension system, a value is formed for believers based on sensory and emotional perception and relationship between worldliness and moving towards the divine string, and the infidel suffers punishment due to the eclecticism between apostasy and worldliness. Imaginary pattern for both groups is convergent and heterogeneous stress. There is an ascending pattern of tension in verses 1-3, but descending in others

The verse of guardianship (Maeda / 55) is one of the most important evidences of proving the Imamate and guardianship of Imam Ali (AS) and other Imams (AS). Shiite and Sunni scholars have agreed that the verse of Wilayah has been revealed in the honor of Imam Ali (AS) and at the time of giving alms in the bowing of his prayers, and there are many narrations with the correct document in confirmation of this issue. In order to refute Allameh Hilli’s arguments in his book Minhaj al-Karama, Ibn al-Taymiyyah compiled Minhaj al-Sunnah and mentions the sayings of Allameh Hilli under the title of “Qul al-Rafidi”. The purpose of Ibn Taymiyyah in writing this book is to prevent the publication of beliefs about the Shiite right about the concept of Imamate as a divine position and the inalienable right of the Ahl al-Bayt (AS) in this regard. Among the cases that Ibn Taymiyyah has dealt with is the rejection of the cause of revelation and the meaning of the verse of Wilayah on the Imamate of Ali (AS). He tries to refute the meaning mentioned in the verse by giving literary, interpretive and narrative reasons called “aspects”. After collecting the materials, it was determined through library and documentary methods and a descriptive-analytical approach in analyzing the materials, and by examining and confirming the document and text of the narrations and presenting rational and Quranic reasons and Sunni and Shiite consensus due to the mentioned revelation, that all the faults and objections of Ibn Taymiyyah are baseless. Given that these works did not examine or criticize Ibn Taymiyyah’s doubts in detail (all the faces raised by Ibn Taymiyyah), despite the fact that they contained a great scientific effort, therefore this article aims to discuss the problems and faces mentioned by Ibn Taymiyyah about the verse of Wilayah and examine its significance for the Imamate, and the mandate of Imam Ali (peace be upon him) and criticism of Ibn Taymiyyah’s views. The data collection method for this research is the library method. The research method is descriptive and analytical. The research process in this article is as follows: First, the author extracts most of the opinions about the doubt in question from Islamic sources, then evaluates and criticizes it, and in the end, the final theory on the criticism of Ibn Taymiyyah’s problems will be presented. The examination and search of the texts and documents of hadiths, narrations and books related to the reason for the revelation of the verse of guardianship led us to realize that this hadith was transmitted by the Shiites and Sunnis in different classes and centuries, to the point of claiming consensus on the revelation of the verse in the mandate of Imam Ali (peace be upon him). This is quite clear from the mentioned narrative and exegetical sources. The Arabic literary and grammatical study of the words of the verse and its text, as well as the different documents for the narrations of the reason for revelation of the verse and its objectives, the atmosphere of the revelation of the verse and the socio-economic situation of Imam Ali (pbuh) at the time of the revelation of the verse, and the logical interpretation of “and” in the phrase “they are bowing”, the study of general nature or the special study of the verse, the semantic study of the novel and other narrations that confirm the importance and virtue of Imam Ali (pbuh), the study of the correct meaning of the word “guardianship”, the identification of the reference of pronouns and nouns connected to the verse and the type of restriction, and the study of the relationship between the emirate and the state and other cases, clearly reject all criticisms and objections of Ibn Taymiyyah on the revelation of the verse mentioned in the mandate of Imam Ali (peace be upon him).

Jahade Sazandegi as one of the revolutionary institutions has played an effective role in the economic and civil development of deprived rural areas as well as war engineering in the eight years of the Holy Defense. Today, despite economic sanctions and also facing natural crises such as floods or earthquakes, modeling structural experiences in this institution is very important. Given the experience of jihadi management in the country and after the Islamic Revolution in organizations such as Jahade Sazandegi, the main activities of these organizations have been to help the deprived sections of society and also the economic and civil development of rural areas. Even now, jihadi management is clearly experienced in situations where natural or human crises occur; for example, many jihadist camps or jihadist projects have been active in recent years, for crises such as earthquakes or floods, in the region. Facing many problems in the country, the jihadist forces in the form of an organization went to the affected areas to solve these crises.Aim of the research: The purpose of this research is to design a model of jihadi organization with an approach to the experience of Jahade Sazandegi. In this regard, the sub-objectives of the research are determined based on the identification of causal, contextual, intervening factors, strategies and consequences of the jihadist organization.

The present study is in the paradigm layer of meta-positivism and interpretation. Also, the present study is in the category of developmental research in terms of purpose. In terms of deductive or inductive, due to the qualitative nature of the research approach, it is inductive research. In terms of collecting thematic literature and specialized backgrounds, it is a library study and in terms of collecting qualitative data in a specific community, it is a field research. On the other hand, the strategy of the present study is grounded theory in which a subject is explored and understood. The instrument for collecting qualitative data in this research is interview.
Participants and sampling

The research environment in the present study includes managers and former officials of Jahade Sazandegi who have had managerial experiences as well as participation in eight years of the Holy Defense. The sampling method in this research is theoretical sampling. In this regard, 20 interviews were conducted among members of the research environment.

To design this model, grounded theory strategy with Strauss and Corbin approach has been used. Grounded theory strategy with the approach of Strauss and Corbin is considered as a system of communication in which the researcher can test the interrelated nature of events. In this regard, the stages of grounded theory strategy with the approach of Strauss and Corbin are classified into three steps of open, axial and selective coding. The questions of the present study are based on the paradigm derived from the grounded theory strategy with the approach of Strauss and Corbin, which includes outputs such as causal factors, contextual factors, intervening factors, strategies and consequences.

Based on the results of open and axial coding, the causal conditions of the jihadi organization include factors such as the goals and motives of jihad, structures, physical environment and mental factors. These factors directly affect the central phenomenon in the model of jihadi organization with an approach to the experience of Jahade Sazandegi. On the other hand, in order to implement the organization, interfering factors in the implementation of the jihadist organization with an approach to the experience of constructive jihad, include such issues as managerial challenges, cultural challenges, organizational challenges and legal challenges. As mentioned, these challenges and obstacles also affect the implementation strategies of the jihadi organization with an approach to the experience of Jahade Sazandegi. These strategies include the formation of shadow organizations, mass media, virtual media, and ideological management. On the other hand, in order to implement the jihadi organization with an approach to the experience of Jahade Sazandegi, the foundations and requirements must be created to provide the grounds for creating space for management based on ideology. These factors affect the implementation strategies of the shadow organization with an approach to the experience of Jahade Sazandegi. The underlying factors of implementing a jihadi organization with an approach to the experience of Jahade Sazandegi include such things as jihadi culture, jihadi awareness, and martyrdom. The consequences of jihadi organization also include such things as developing the capacities of jihadi volunteers, improving jihadi strategies, and the sustainable development of deprived areas.

The research is an attempt to uncover the security sense of the early Muslims in Mecca while they were suffering from serious surveillance by the Quraysh. In preparing this study, we faced some questions, namely: Was it the Muqata newspaper that the Quraysh wrote before or after the Prophet (PBUH) descended to the people of Abu Talib? Why did Abu Talib take the decision to go to the people? Were the people of Abu Talib a geographical cover for the protection of the Prophet (PBUH)? Some people may think that the concept of security in Islam is an outsider concept and does not relate to it, but the indisputable fact is that the concept of security work is a necessity of the Islamic community. Since the beginning of the Islamic call, the concern for security was very clear before The Noble Messenger (PBUH), who established his foundations from the beginning of the Meccan period until his death in Medina, so the feeling of security is a goal which is only possible through security stability, and in the event of loss of security, society lives in anxiety, terror and turmoil, and he was my motivation to choose a security issue related to an important stage of the Islamic call, which is the siege of the people of Abu Talib, as we discussed in this research the seriousness and repercussions of what happened before and after the descent of Muslims in the people of Abu Talib, and how to preserve the integrity of the leadership represented by the Noble Prophet (PBUH) and the plans to protect him. We have chosen an important period from their history, which is the siege of the people and how they deal with the siege and prepare for it. As well as their dealings with the Quraysh province for them. The research also showed how Abu Talib dealt with Quraysh and how he devised strategies that would have protected the Holy Prophet (PBUH) from the oppression of Quraysh. In order to give a clear picture of the importance of scientific research, we decided to divide it into an introduction, three topics, and a conclusion. The introduction included the definition of the research and its nature, while the first section came to present the policy that Abu Talib followed towards the Quraysh when he learned that it was inevitable that they had intended to kill the Prophet Muhammad (PBUH) and as a result of that, God’s pleasure followed the camouflage policy that this study will deal with, which is a review that showed Abu Talib declared that he lost the Prophet Muhammad (PBUH) and did not know his whereabouts, and he ordered his followers to carry iron so that they could strike anyone who doubted the reason for that. This review wanted to inform the Quraysh that whoever approaches the Prophet Muhammad (PBUH) is destined to be killed. The second topic was devoted to showing the Muslims’ plans to entrench themselves in the people. As for the third study, it came to show the impact of Abu Talib in defending the Prophet Muhammad (PBUH), if the narrations showed how he was turning the Prophet, PBUH, between the sleep of his four children for fear of being targeted and assassinated, and these narrations showed the nature of the security sense of the early Muslims. Results 1) In addition to the accounts that prove the Islam of Abu Talib (may God be pleased with him), the research has made clear to us not only Islam, but his leadership capabilities and dedication to the defense of the Prophet Muhammad. 2) The research showed us the leadership ability of the person of the Prophet Muhammad (PBUH) in distributing leadership roles among Muslims, especially during the siege. 3)The pressures faced by the Muslims from the Quraysh were an important motivation for them to challenge the circumstances and break the siege by secret methods, on top of which was their knowledge of the Quraysh’s intentions to harass the immigrants of Abyssinia as a pressure card on the Muslims trapped in the people. 4) The research showed us the statue of Hamzah bin Abdul Muttalib, his courage and his resemblance to breaking the siege, after he was wandering around the markets of Mecca without fear. 5) The research showed the importance of early Islamic sources that contained important narratives about the life of the Prophet (PBUH), including specifically the narrations of Ibn Ishaq in his book Al-Sir and Al-Maghazi.

Modern political and theological changes have made new opportunities for Shiite and Sunni scholars. One of the outcomes is downgrading prejudices that made possible a clearer and more realistic look at the events of early history of Islam, especially the governance of Imam Ali (AS). For example, Shiite reading of the events that was marginal for centuries got the attention of Sunni intellectuals. Taha Hussein was one of the thinkers that, influenced by the situation, began rereading the events of Imam Ali’s era. This makes exploring his viewpoints and analyses significant. The study, then, focused on understanding Taha Hussein’s descriptions and analyses of the characteristics of Imam Ali’s governance. In addition to applying a descriptive method for exploring his standpoint, an analytical approach to the text of The Great Upheaval (الفتنهالکبری) was adopted using the indices of Laclau and Mouffe’s discourse analysis theory. Taha Hussein claims that his narration and analysis is scientific but his method is a mixture of historical research and supernatural and religious looks. Religion and, in a lower level, Beia are the most important criteria determining his thought. He narrates and analyzes events based on the two criteria. Such issues as hereafter, truth, Muslim's interests, unity and avoiding division among Muslims, and justice are other themes related to the two criteria that strengthen them. The scholar sees Imam Ali as the best symbol and criteria for the truth of religion and related issues. All over the text one can see that the writer uses words and concepts related to the themes when talking about the personality of Imam Ali. On the contrary, he uses world-related words and concepts when it comes to talk about the opponents of Imam Ali. The author approved the political and religious merits of Imam Ali using religious and historical analyses at the same time. He emphasized that Imam Ali, in spite of declaring his right for caliphate, pledged allegiance to previous caliphs for the sake of the unity and interests of Muslims. Imam Ali preferred the right to the worldly greed throughout his life. But his opponents in three groups of the companions of Camel, Muawiya, and Khawarij as a result of mammonistic behavior, caused Fitna and division in the Islamic world. Taha Hussein, however, cannot make himself free of believing in the justice of Companions of the Prophet of Islam and appoint the position of some of outstanding personalities such as Zubayr and Aisha to the others. Moreover, the author cannot explain or is not interested in explicating such cases as the actions of Iraqis and Levantines. So, the people and groups remain in the space between the self and the other. It can be concluded that Taha Hussein, through strong arguments, rejected the positive relationship between Imam Ali’s politics in his caliphates and failures, but states that the failure is the result of historical conditions beginning in conquest era and ending in putting him aside of political scene in caliphates’ era.The present study showed that Taha Hussein’s standpoint and analyses have roots in his belief instead of being based on scientific methods. In his analyses, one can see the influence of Shiite reading of the events. He believes that all Imam Ali’s behaviors and actions in different aspects of governance are in full compliance with religion and commitment principles. He also connects the actions of Imam Ali’s enemies to mammonistic behavior and breaking allegiance.

Contemporary Arab poets consciously linked to their past heritage and used it as one of the main sources to enrich their poetic experiences. They talk about the painful reality and the crisis moment that the Arab nation is going through at the present time to remind the nation of its bright past and its strong human civilization, hoping that it might inspire hope in its veins, to regain its civilized role, shake off the dust of humiliation, dishonor and backwardness, and assume its place among peoples. This artistic employment gives the poetic image radiant and complex connotations, opening the text to broad horizons, as it is based on a philosophy with three intertwined pillars: the past, the present and the future. As for the artistic goal, it is to criticize reality, uncover it, revolt against it, and look to the future. Among the poets whose heritage and personalities occupied a large place in their poetic texts is Tamim Al-Barghouti. Through his poetic images and symbols derived from the heritage, he was able to present a special vision of his contemporary reality, born of a deep understanding and awareness, and this vision was the one that controlled the selection of the elements of his images, symbols and heritage personalities, and in employing them to highlight this vision. So the purpose of poetry for Tamim Al-Barghouti is a cultural goal. It transcends the limits of time and space, and aimed at his images, symbols and figures inspired by heritage, to highlight this goal in which the past and the present embrace. What prompted us to choose this topic and treat it in the poetry of Tamim al-Barghouti is the lack of studies and research conducted on the poet’s poetry, especially on the heritage figures summoned in the Divan of Maqam Iraq, and for this reason we chose the heritage personalities as the main focus of the research. The importance of the research and its objectives Hence, the study sheds light on one of the political issues that are stuck in the depths of the Arab and Islamic nation, which is the issue of the American occupation of Iraq. All Arab countries. The study sought to evoke the thought of Barghouti by adopting his book entitled “Maqam Iraq” to reveal the extent of reliance on heritage in talking about the Iraqi issue and its implications. By reviewing the Tamimi text and trying to probe its depths, it was possible to reveal the manifestation of the religious and literary heritage that captured the poet’s interest and made it the main pillar in building his creative text and his sense of the danger lurking on the shoulders of his nation, and through it he calls for a collective awakening to resist this threat looming over the nation, awakening them. Here, the vision emerges in Barghouti’s text by employing the heritage to carry a message to every Arab who refuses to submit to the power of the brutal enemy and is proud of his authentic heritage, which includes the victories of the first and their great glories. The results of the study and review of the Divan of “Maqam Iraq” show that Tamim al-Barghouti was able to reinforce the Arab affiliation that carries an Islamic character. The political aspect was clear in the colors of these poetic images, a reflection of his specialization in political science. Al-Barghouti excelled in summoning the heritage figures in his long poem “Maqam Iraq” due to his deep knowledge of the Arab and Islamic heritage. The poet was able to draw interactive poetic and emotional images based on belief in the principle and values that represent the culture of Arab and Islamic societies in the face of injustice and aggression against them. The poet used religious traditions such as the character of the Prophet (PBUH), verses of the Holy Quran and Imam Al-Hussein (PBUH), Islamic symbols such as the Crescent and Muharram, and literary heritage such as Al-Mutanabi, Bashar bin Barad and Al-Hallaj, and mythical heritage such as the Phoenix to narrate the events of the occupation, and in this regard, the main task and purpose of recalling all these legacies by this poet are to awaken the Iraqi people and the Arab nation, to call for resistance, to confront the occupiers, and to unify the Arab Islamic nation.

After the death of Prophet Mohammad (peace be upon him), the infallible Imams (peace be upon them) taught their followers religious doctrines and other necessary tasks to protect Islam and guide the society, when and where they could. According to Ahl al-Bayt’s instructions and to deepen beliefs, Shia considered their scientific and educational activities based on Imams’s visions and continuity and adherence to Prophet Mohammad’s movement as a necessary task to teach and deepening religious concepts. So, mosques, homes, ancient schools and holy places were paid attention. Although Imamiyyah scientific places have been noticed in the next periods, but we cannot review those periods, or have a comparative survey with existing situation, and examine their strength and weakness to have a historical analysis, because we do not have any precise vision about it historically. This paper is based on study method in valid and primary resources in educational structure, and have found that Imamiyyah Shia, to teach their beliefs, was affected by theological system of Imamat in science learning field, and pioneered to establish new scientific centers and places including schools and Dar al-Elms. In other words, Shia were not separated from Islam, and Imams have continued prophet’s way in Islamic educational system. Also, Shia participated in maximum mode, even in hard political and social situations, to reinforce and establish their independence and distinction. In this way, Imamiyyah Shia paid attention to places, times, sections and instruments in addition to their notices to educational topics and texts. But due to inattention of researchers and hiding important and innovative role of Shia in establishing new centers and places, it is publicly believed that others have been pioneers in this field.So, in this paper we try to examine educational centers and places historically and based on hadith analysis by using valid primary resources and hadith phrases. Also we try to answer these questions: What is the contribution of Shia to this field in the first five centuries? What are the components and elements of Shia educational system in the first five centuries? Which stages were there in the first five centuries? When exactly did Shia educational system begin in the first five centuries?One of the purposes of this study is to overcome negligence and inattention to this issue. The most important reasons for this are exterior look to Shiism, considering it as a deviation and sectarian or trying to segregate it from Islam, and also the lack of accurate recognition of history, their beliefs and behaviors, developments of history, and weakness in available researches. Although Shia have not had political power in some periods of times, so their educational and scientific experiences were not transmitted to their later generations accurately and completely, but according to written historical and hadith resources in Shia and Sunni books, it has connected its historical movement and essential beliefs to Ahl al-Bayt, so it could pass the crises and problems and guarantee its life. After examining historical conditions of foundation and activities of Imamiyyah educational centers and places, we concluded that Imamiyyah Shia have been affected by Imams’ religious beliefs and their educational methods, so they have publicly and specially used mosques, homes, and schools capacities to science acquirement, but after historical changes and Shia growth and development, variety of topics in religious issues, need explanation and defense of beliefs, Shia established its own libraries and Dar al-Elms. Dispersion of educational places presented valuable statistics about scientific places and centers in Islam worldwide. Also it was found that Imamiyyah Shia used morning time for education because they believed it is the best time in a day for learning.It was designed different educational stages by separating educational grades in official educational centers. It was required to notice to structural stages and content priority levels. this necessity was arising from educational goals and doctrines which make centers to design education in different levels. In Imams views, there are differences between each group need in learning, so they should be divided. So, they have noticed and emphasized on needs and contents priorities. For example, they have advised to teach kids in their second six years in their lives, therefor they were sent to school to learn elementary sciences in these ages. Thus, reading, writing, Islamic etiquette, Quran, poet, a few mathematics and Arabic literature were important topics learnt to kids by shia teachers like Hassan and Komayt. After elementary stage, the newt stage was understanding and learning jurisprudence hadith and Ijtihad in different sciences. So, some of shia went to complementary stage after graduating from schools. According to learning Islamic sciences importance, it seems shia had to know hadith knowledge and jurisprudence rulings at first, then they try to quote hadith and issue fatwa, or study and improve skills in other specialist topics.

The Ottoman Era is the second period of the Turkish era (or the era of decadence, as some scholars and critics have called it) and it is after the fall of Baghdad in 656 AH, which itself consists of two periods, the first is the Mamluk era and the second one is the Ottoman era. The common saying about calling this age the era of decadence is due to the claim of some literary scholars that the literature of this age, with its two parts, the Mamluk and the Ottoman, is rigid, and has no creativity share in it. But from the point of view of some great critics such as Taha Hussein, this age was not a dark age, and we should not call it the era of decadence. Since this designation may lead to the refusal of literary students to research and delve into the literature of this era, and also this article does not approve of this unfair designation in the field of literary studies and treatments, so it propounds that this specific period coming after the Mamluk era is called the Ottoman era in line with the other historical designations like the Islamic era, the Abbasid era, etc., regardless of whether a judgment, positive or negative, was issued in it. What is important for this article is that every literary historical era, whatever it is, is distinguished by its special characteristics not shared with other eras. What is noticeable in this era is the flourishing of religious literature and the religious feature that surrounded many of the literary effects and productions in the Mamluk and Ottoman eras. In the literature of the Turkish era, especially the literature of the Ottoman era, a lack of research is noticeable on Arabic literature during this period for some reasons. Among the salient features of the literature of this period is that it is imbued with religious flavor and is flourished regarding prophetic praises, including praises of Prophet Muhammad (pbuh) and the infallible Imams (pbut), by some poets who composed great poems about them. Therefore, this article, adopting a descriptive-analytical methodology, aims to characterize the period known as Ottoman Iraq. It also analytically examines most of the prophetic praises and their content addressed by Iraqi poets in general, and Alawite praises in particular, in the Ottoman period to answer the following questions:1) What are the contents used in the Alawite praises of the poets of Ottoman Iraq? 2) What is the main focus of Iraqi Sunni poets in praise of Imam Ali (pbuh) during the Ottoman era? 3) What dimension of the personality of Imam Ali (pbuh) received increasing attention in the Alawite praises of Iraqi poets during the Ottoman period? Some of the most important findings of this article are as follows: poets of the Ottoman Iraq, both Shiites and Sunnis, often compiled Alawite poems that contained contents including: songs about the land of the holy city of Najaf, speeches about the mandate of Imam Ali (pbuh) and the day of al-Ghadeer, and his character and moral virtues. Furthermore, it is impossible or at least difficult for us to prefer some of the virtues and merits of Imam Ali (pbuh) over others in the Alawite praises of the Iraqi poets of the Ottoman period. Also, among the poets of Ahl al-Sunnah whose poems we have studied and analyzed in this article are Abd al-Husayn al-Azri and Abd al-Baqi al-Omari, who composed the virtues of Imam Ali (pbuh). From Al-Omari’s point of view, Imam Ali (pbuh) is the supporter of truth and his assistant, and he is brighter than the sun, which is no doubt about him but he is the same as certainty. In addition to what Al-Azri composed about Imam Ali’s (pbuh) knowledge and his justice, he believes that after the martyrdom of Imam Ali (pbuh), Muslims not only lost him, but also lost his justice too as it appears that Caliph Umar acknowledged Ali’s (pbuh) justice in many places that it was difficult for him, so he always resorted to Ali’s justice in various cases. The poet then deals with the asceticism of Imam Ali (pbuh) as his asceticism did not prevent him from participating in the war and his heroism in it. There are many other topics covered by the poets which indicate their love for Ali (pbuh) even though they are Sunnis. These contents, along with other studies in this field, suffice for us to prove this claim that the love of Ali (pbuh) affects all hearts, centuries, religions and sects.

The scientific exegesis of Quran is one of the longstanding topics that have been introduced in history of Quranic exegesis and exegetic methods. In addition to the given development trend, analysis on various comments and attitudes from scientific exegesis of Holy Quran has been deemed important in different eras, especially at present age. Inter alia, Tantawi has become salient more than any other Quranic exegetes and Al-Jawahir more well-known than any other exegesis in the field of studies on scientific interpretation of the Holy Quran. The scientific approach taken by the author of Al-Jawahir for interpretation of Quranic verses at that time has made this book as a comprehensive work that draws the attention of people. However, this dimension gradually diminished and went out of sight. Thus, scholars have never studied this book really and they did not properly clarify its position among other Quranic exegeses. The current study aims to analyze the so-called scientific exegesis of Tantawi Jawhari by Mohammad Abduh that has sometimes highly drawn attention and been referred to by the scientific conventions. Tantawi argued that it was not possible to perceive Holy Quran regardless utilization from modern knowledge. Some scientists have praised Tantawi while others criticized him and even assumed him as a fantastic person. Tantawi employed modern science topics perception of Quran by all methods and tried to compare and expose many scientific theories and subjects to Quranic verses and he has interpreted it by subjective exegesis. He did not avoid from redundancy in dealing with scientific topics and resorted to modern sciences when intended to perceive purpose of scientific verses in Holy Quran and he believed in absolute assumption of knowledge and interpreted Holy Quran from the beginning to the end by scientific approach.However, as one of scholars in intellectual religious revival and rational doctrine in the Islamic world, Mohammad Abduh has justified utilization from scientific findings in interpretation of Quran in his Quranic exegesis and the exegesis of Tantawi was deemed as the first interpretation of Holy Quran that exceeded from imitative methods of previous exegeses at his own age. He did not pass through each of verses of Holy Quran unless he extracted a scientific point regarding remedy of various social diseases there. By presentation of several reasons and various and repeated examples he intends to convince his audiences that Holy Quran is a book for humans in yesterday, today and tomorrow. Therefore, he interacted with Quran by taking such an approach and could propose what that would meet various human needs within the framework of scientific teachings of Quran to our generation and it can be implied that he welcomed scientific method in his exegesis and tried to interpret Quran based on requirements of modern world and to avoid from traditional method in this trend and to present Quranic exegesis based on rational bases, but he strongly opposed to hermeneutics of Quranic verses but he never entered his own attitude and viewpoint in this interpretation while he sought for prosperity of community with reliance on lexical and rational topics. Overall, Abduh assumes Holy Quran as divine guidance book and not book of history, science, nature, astronomy and cosmology etc. As a result, we could not consider Abduh as one of extremists in scientific exegesis of Quran; although, some of researchers tried to address him as radical adherents and supporters of scientific exegesis based on some exegetic comments of Abduh and they assumed such an approach as consequences of his reformist movement, but most of his exegetic views are free from exaggerated use of modern scientific findings  and only by expression of few cases they could not be extended to all of his works and at the same time Tantawi’s exegesis is not a pure scientific interpretation of Holy Quran as what some people may assume though he may exaggerate concerning scientific verses in Quran. This study was conducted using descriptive-analytical method.