Medicine The American Journal of Sports - BAMT.BE

SAUSSUREA (ISSN: 0373-2525), 2015 Volume 5(7):PP. 224-236

RESEARCH ARTICLE

The Study of Intertextuality in the letters of Imam Hassan and Imam Hosein

(AS) Pertaining to the Noble Quran

Seyyed Mohammad Razi Mostafavi Nia1; Ahmad Mohammadi Nejad Pashaki

2*

1Assistant Professor of Arabic Language and Literature, University of Qom, Iran

2 PhD Student of Arabic Language and Literature Ferdowsi University Of Mashhad,Iran

*Corresponding author: [email protected]

Abstract

As it is commonly understood, the literary effect and effectiveness of intertextuality is considered as a

realistic literary device. A text is influenced by a prior text (dominate text) which is in concordance with

the nature of human beings; and on the other hand, it is dynamic and flexible toward time. The main

concern of intertextuality is to discover signs, and the positive effects of other text on a text, so that pave

the way for more comprehension of the text. Although a text increasingly benefit from its author’s

experiences, intertextual references, consciously and non-consciously, are made to influence that reader

and add layers of depth to a text, based on the readers’ prior knowledge and understanding in order to

initiate an effective relationship between a prior text and the existed text in mind to create a new text. This

literary process is highlighted in various manifestations by allusion to The Holly Quran, the prophet’s

quotes (Ahadis), Imams’ quotes, proverbs, and poems, expression of meanings, thoughts or linguistic and

rhetorical structures of other scholars. The outstanding position of Quranic literature as an effective and

dynamic text cannot be denied, since it has depth impact on Arabic language and other cultures and other

languages. It can be clearly observed that this effect is dominated in the letters of Imam Hassan (AS) and

Imam Hosein (AS), so that it is emerged in the highest instances of intertextual texts. Therefore, this

paper will involve in some examples.

Key words: letters, Imam Hosein, Imam Hassan, intertextuality, The Holy Quran

1. Introduction

Letters of Prophet Muhammad (PBUH) and his companions can be considered as the first examples of

Arabic letters. The most famous of them is the letter from Prophet Muhammad to KhosrowParviz and

Heraclius. Along with the Islamic conquests, great civilization established which requires the formation

of courts, including the Court of Epistles. As long As, BaniUmayyah, is accounted as a flourishing era of

letter writing. Umar ibnKhatab was the first one who employs administrative letters. When Imam Ali

(AS) took the control of Caliphate, brevity was replaced by prorogation. The lexical structure and the

length of Imam Hassan’s letters during the life of Imam Ali, and due to the atmosphere after his

martyrdom, eventually have tendency to prorogation but finally brought up brevity. With regard to the


RESEARCH ARTICLE necessity of literary review of Imam Hossein’s letters as a written style, to fulfill the mission of study,

three main questions are posed:

1. What is the genre of Imam Hossein’s treatises?

2. what is the setting of the respectable Imam based on situational context?

3. What is his letters’ lexical structure?

Assumptions posed about the questions include:

1. The genre models in the letters of Imam Hosein are manifested in call for prophethood, Imamate

and resurrection, thanks God for the gift of prophethood, and the pattern of moralyzing and virtue

and benevolence.

2. The letters based on the situational context are formed in three settings, consisting the presence of

Imam Hassan (AS), his martydom and death of Muaviyeh, and the time of Yazid’s succession.

3. The lexical structure and length of letters during the life of his brother tended to be lenghty work,

but finally there was a shift in brevity.

By using descriptive-analytical approach, this papar involves in assessing the style of Imam Hosein’s

letters, pertaining to theoretical literature. In line with this study, this honorable Imam’s personality

has been introduced, and then followed by defining the term “stylistics”. Finally, conditions in which

the mission of this respctable Imam’s letters fulfilled are analyzed in the form of letter as well as its

rhetorical and his own language.

2. Research Background

The authors have achieved a preliminary acquaintance with the paper title through searching previously,

and the only resource relating to the title is the book titled Imams’ works «مکاتیب الائمه» that in which the

epistles of Imams (AS) have been gathered. As any close and comprehensive research has not conducted

on their epistles, the authors have tried to pave the way for more comprehension through assessing the

style of Imam Hosein’s treaties.

3. Intertextuality

Nowadays, intertextuality studies achieve the highest proportion of researches in humanities scopes. The

theory of “intertextuality” has developed as the new scope in literary studies. This term is translated from

a French word “intertexture” which is rooted from two word “inter” meaning “inter-relationship or

intermingle”, and “texture” meaning “text”. It means “the inter-relationship between texts, especially

works of literature” (Nahem, 2004. 13). Russian Formalists were the first theorists who developed “the

relationship between texts” in their criticism of literary works. (Mirzaiee, 2005)

The concept of intertextuality, for the first time, was coined by a Russian theorist “Mikhail Bakhtin” in

his book “the philosophy of language”. For Kristeva, there is no a text free and detached from other texts,

but texts are always in communication with each other; although, he does not require citing or referencing

it (Payne and Kristeva, 2001:29/ Anooshe, 1997:1276). Mohammad Bennis, a contemporary literary

critic believes that text is like an area that other texts meet each other there. These texts are not limited to


RESEARCH ARTICLE the poetic texts, but they are the result of various texts from different times. Also,Bennisand Ibrahim

Romani shared the same story. He defined intertextuality as a set of hidden texts in the present context

that create the present text. (Romani, 1988:48)

“intertextuality can be divided into two groups: direct intertextuality and indirect intertextuality. Direct

intertextuality figures include plagiarism, borrowing, denotation;and,indirectintertextuality figures include

allusion, Irony, implication, connotation, and coding” (Jome’h, 2003:158). Insofar as, these figures are

highlighted in various manifestations by allusion to The Holly Quran, the prophet’s quotes (Ahadis),

Imams’ quotes, proverbs, and poems, expression of meanings, thoughts or linguistic and rhetorical

structures of other scholars.

The utmost important purpose of intertextuality is to discover signs and the positive effects of other texts

on a text, since intertextuality is the study of relationship between the text and other texts in order to

enhance the reader perception of the text. Despite the fact that a text takes advantages of the author’s

experiences dramatically, intertextual references make a bridge between the prior text and the present text

in mind to create a new text. (Negaresh, Scientific Journal of Language researches at Az-Zahra

University, 2011)

4. Letters of Imam Hassan (As)

Imam Hassan (AS) was born in Madina in the middle of Ramadan in the 3rd

year of Hijrat (3AD). He

understood the era of his grandfather for a few years, since he was seven years old when the prophet

Muhammad said goodbye to life. About 37 years he was with his father, and after the martyrdom of Imam

Ali (his father) he was the leadership of the community for ten years. He wrote 14 letters. Among

them,one letter was written in the life of Imam Ali (AS), 6 letter after the martyrdom of his father until the

peace treaty, and 5 letter after subscribing the peace treaty until his martyrdom. Some of intertextuality

instances will illustrate as following:

4.1 Letter from Imam Hassan (AS) to Abdollah Ibn Jandab

(ع)كتب عبدالله بن جندب إلى علي بن أبي طالب

.نيجعلت فداك إني في ضعف، فقو

:(ع)فكتب الحسن: فأمر علي الحسن ابنه أن اكتب إلیه كتابا، قال: قال

ين، وبنا يختمه، وبنا أطعمكم الله عشب الأرض، وبنا من الله علیكم من الغرق، وبنا ينقذكم الله في حیاتكم وفي قبوركم وفي بنا فتح الله الد

راط والمیزان، وعند ورودكم الجنان وإن مثلنا في كتاب الله كمثل المشكوة، والمشكوة هي القنديل، وفینا المصباح، . محشركم وعند الص

د جاجة كأنها كوكب د ، وأهل بیته، والمصباح في زجاجة (ص)والمصباح محم باركة علي بن أبي طالبالز ى يوقد من شجرة م ، لا (ع)ر

لنوره من يشآء شرقیة و لا غربیة، معروفة لا يهودية ولا نصرانیة ، يكاد زيتها يضىء و لو لم تمسسه .نار نور على نور يهدى الله

ته وحق ، وحقیق على الله أن يجعل ولینا رفیق یق على الله أن يأتي ولینا يوم القیامة مشرقا وجهه، نیرا برهانه، عظیمة عند الله تعالى حج

الحین، وحسن أولئك رفیقا يقین والص د هداء والص .الأنبیاء والش

نا والجاحد لولايتنا رفیق الشیاطین والكافرين، وبئس أولئك رفیقا .وحقیق على الله أن يجعل عدو

.ت ولشهیدنا فضل على شهداء غیرنا بعشر درجات ، ولشهید شیعتنا فضل على شهید غیر شیعتنا بسبع درجا


RESEARCH ARTICLE

بنبي الله، ونحن الذين ن النجباء، ونحن أفراط الأنبیاء، ونحن خلفاء الأرض، ونحن المخصوصون في كتاب الله، ونحن أولى الناس فنح

ين، فقال في كتابه ى به نوح : شرع الله لنا الد ين ما وص ن الد ینا به إبر اهیم و موسى و عیسى أن شرع لكم م ا و الذي أوحینآ إلیك و ما وص

د قوا فیه، وكونوا على جماعة محم ين و لا تتفر ، كبر على المشركین(ص)أقیموا الد

(Al-Ahmadi Al-Mianji, N, d., 13-15/3)

Structural analysis:

The letter consists of 218 words and begins with an expression of the dignity of the prophet Mohammad

who was trustee of Allah; in another word, it explains the concept of prophet hood. Followed by the

concept of Imamate and explains that Imamate and authority is belonged to the household of the prophet

which took from them by violation and usurpation. Moreover, it describes the knowledge of the prophet

household and attributes of Shia. It imagines the light of God to a string that is hold by the prophet’s

hand; it compares the household of prophet to a string that should be cached by Shiites. In another

metaphor, Imam likened the household of prophet to the guiding light that shines on the Shittes.

In addition, Imam continues his speech by explaining drastic consequences of his enemies and finishes it

withan explanation about the dignity and attributes of martyrs and Islamic principles (admonishing others

to do right and avoid sin). This letter does not begin with the word “اما بعد” and praising God. According

to the context of the letter, it is clear that the addressee gave Imam a manuscript and asked Imam a

remedy for his mental illness. Imam Ali (AS) asked Imam Hassan (his son) to answer the letter:

In response to the letter, he stated that the Prophet Muhammad and the honorable Imams are God trustee

on the earth, and they are aware of the heart of people and we are shining to people as united light, so that

if they follow us they will achieve a high dignity, but if disobey us they choose bad friends such as evil

and unbelievers. There are similarities between some sentences of this letter and that of the letter which is

written to Mu’awiya. It is interesting to note that it is the only letter that is recorded in his father’s

lifetime. Some intertextual instances related to the holy Quran and other rhetoric techniques are

manifested in this letter that will be discussed below.

Absent text:

There are rich intertextuality overlaps between this letter and The Noble Quran: such as 2 verses of

SuraNur and Al-Shora:

باركة لا شرقیة و لا غربیة يكاد زيته * ى يوقد من شجرة م جاجة كأنها كوكب در الز ا يضىء و لو لم تمسسه نار نور على نور يهدى الله

*لنوره من يشآء

(SuraNur, verse 35)

ینا به إبراهیم و موسى و عیسىشرع لكم * ى به نوحا و الذي أوحینآ إلیك و ما وص ين ما وص ن الد قوا فیه كبر م ين و لا تتفر أن أقیموا الد

*على المشركین


RESEARCH ARTICLE (Sura Al-shora, verse 13)

Intertextualityprocedure: in suraNur (the hidden text of the letter), states that Allah is the light of the

heavens and the earth. After explaining the above truth, Quran determines the quality of God’s light by

giving a detailed and beautiful explanation. The definition of “همشکا” is a niche which is a hollow area in

a wall that within which is put a lamp in order to resist against wind and typhoon. And sometimes a small

niche was built in a room and the side of niche that was overlooking the yard was covered by a glass to

illuminate both inside the room and yard, and also to be well-protected from wind and storm. And also, a

glass cube that has a small hole to exhaust air and within it there was a lamp was called “مشکاه”.

means glass, in fact, it is translucent rocks; as long as, the glass is made of rocky material and it is ”زجاجه“

clear named it زجاجه which is here referring to the bubble that is put on the lamp in order to protect the

flare and to set air circulation from bottom to up, and finally to increase a bright flame. “مصباح” means

“the light” that usually burn by wick and an oily flammable substance. The sentence يوقد من شجرة *جمله

*مباركة زيتونة لا شرقیة و لا غربیة is pointing out an energetic material which is susceptible to burn; it is not for

nothing that it is accounted as one of the best oil to be set on fire, because Olive Oil “زيتونة” is extracted

from a fruitful tree. Some oils are considered as the best which equally were exposed to the sun shine in

all side, not to be exposed only from the east or only from the west, and thus its fruit is not unripe and its

oil would not be impure oil (MakaremShirazi, 1991: 472-480/14). In these cases, the relationship between

the letter (the present text) and The Noble Quran (the absent text) is totally negation حوار, showing the

highest degree of intertextuality. In this letter, the prophets, the household of the prophet are likened to

,مشکاه مصباح , andزجاجه. According to Sura Al-shora (the hidden text of the letter), the phrase “ من الدين ”

reveals that a harmony in divine religious is not only referring to monotheism “ توحید”or religious

doctrine, but also it referring to the fact that a set of divine religion is the same in all over the world in

terms of principles and basis; however, the development of human community entail a progress in

religions and subsidiary principles in concordance with human enhancement to reach the sublime religion.

4.2 Letter to Mu’awiya

حیم حمن الر بسم الله الر

:من عبدالله الحسن أمیر المؤمنین إلى معاوية بن صخر

ا بعد؛ فإن دا أم ة، (ص)الله بعث محم ، و رفع به الباطل، وأذل به أهل الشرك، وأعز به العرب عام رحمة للعالمین، فأظهر به الحق

ة، فقال تعالى ف به من شاء منهم خاص ا قبضه الله : وشر منا : تعالى تنازعت العرب الأمر بعده، فقالت الأنصار و إنه لذكر لك و لقومك، فلم

، وقالت قريش ى نحن أولیاؤه وعشیرته، فلا تنازعوا سلطانه، فعرفت العرب ذلك لقريش ، ونحن الآن أولیاؤه وذووا القرب: أمیر ومنكم أمیر

ين، وسابقة في الإسلام ! قريش ما عرفت لها العرب، فهیهات وجاحدتنا. منه ، وقد كانوا ذوي فضیلة في الد . ما أنصفتنا قريش

نحن أولیاؤه وعشیرته،: وقالت قريش 2. ه وذووا القربى منه فلا تنازعوا سلطانه، فعرفت العرب ذلك لقريش ، ونحن الآن أولیاؤ

ين، وسابقة في الإسلام ! وجاحدتنا قريش ما عرفت لها العرب، فهیهات ، وقد كانوا ذوي فضیلة في الد .ما أنصفتنا قريش

، ولا أثر في الإسلام م ين معروف حمود ، والموعد الله تعالى بیننا وبینك، ونحن نسأله ولا غرو، أن منازعتك إيانا بغیر حق في الد

نیا شیئا ينقصنا به في الآخرة ا نزل به الموت . تبارك وتعالى أن لا يؤتینا في هذه الد وبعد؛ فإن أمیر المؤمنین علي بن أبي طالب لم

د ولاني هذا الأمر من بعده، فات ة محم .ما تحقن به دماءهم، وتصلح به أمورهم، والسلام (ص)ق الله يا معاوية؛ وانظر لأم


RESEARCH ARTICLE

(Al-Ahmadi Al-mianji, N, d.: 16-18)

Structural Analysis:

The letter begins with mentioning the name of Allah and praising Him and followed by mentioning

the name of the letter receiver and sender, having 367. Right at the beginning of the letter, there is the

word “ اما بعد”, and then the dignity of the prophet Muhammad as well as the fact that he is the

messenger of Allah is expressed, and it is noted that his mercy shown to everyone so that the truth

revealed and evil and falsehood removed by his mercy. Arab nations will be honored by his mercy

and hebrought hardship and abjection to pagans. But after the death of the prophet, they fought for

caliphate and Quraysh tribe denied the imamate of Imam Ali (AS), whereas The Quraysh tribe had a

good record in Islam’s progress. Quraysh’s unjustified fights did not have a positive effect on Islam.

Therefore, after touching upon the concept of prophet hood, Imam Hassan (AS) embraced authority

(Imamate) that do appeal to Imam Ali (AS) and the house hold of the prophet that was usurp from

them. At the end of the letter, Imam frightened Mu’awiya of God and asked him to judge himself for

killing Muslims. The last phrase of this letter is “والسلام”. Also, there is a prayer in this letter as

following: O God, We request you for help solemnly to do not give us whatever that cause our failure

in the hereafter.

The use of Quran’s verses is called intertextuality technique which is apparent in a text using

Denotation (the same word) and sometimes Connotation (rephrase the verse or convey the message of

it). For example in the following phrases denotation has been used:

«و إنه لذكر لك و لقومك »؛ «رحمة للعالمین »

, and

Inphrase ( ، ورفع به الباطل » «فأظهر به الحق )that reminds us the verse of Quran ( «....جاء الحق و» ) the

intertextuality technique has been applied.

Absent text: there is a relationship between this letter and the absent text (Quran) in various aspects.

There is an intertextual relationship between the letter and SuraAz-Zukhruf , verse 44:

*و إنه لذكر لك و لقومك *

Intertextuality procedure: in suraAz-Zukhruf, after mentioning the name of God, Imam involved in

explaining the concept of prophet hood, about how many prophet God sent prophet to former

community, and its mercy such as giving information about the truth and warning unbelievers. In this

verse «ذکر» is «ذکر الله » meaning indeed, it is a remembrance for the prophet and his people.


RESEARCH ARTICLE

4.3 Letter from Imam (AS) to Mu’awiya

حیم حمن الر بسم الله الر

:من عبد الله الحسن أمیر المؤمنین إلى معاوية بن أبي سفیان

ا بعد؛ فإن الله تعالى سلام علیك، فإني أحمد إلیك الله الذي لا إله إلا هو، أم

دا عز وجل وجلا رحمة للعالمین، ومنة على المؤمنین، وكافة إلى الناس أجمعین، لینذر من كان حیا و يحق القول (ص)له بعث محم

، حتى أظهر الله به الحق ومحق به الشرك، ونصر به على الكافرين، فبلغ رسالات الله و قام على أمر الله حتى توفاه الله غیر م ر ولا وان قص

ة، فقال تعالى ف به قريشا خاص ا توفي : المؤمنین، وأعز به العرب، وشر ب، فقالت تنازعت سلطانه العر (ص)و إنه لذكر لك و لقومك فلم

د في الناس وحقه، فرأ: قريش ، وأن نحن قبیلته وأسرته وأولیاؤه، و لا يحل لكم أن تنازعونا سلطان محم ت العرب أن القول كما قالت قريش

د ة لهم في ذلكعلى من نازعهم أمر محم .، فأنعمت لهم العرب، وسلمت ذلك (ص)الحج

ت به العرب فلم تنصفنا قريش إنصاف العرب لها، إنهم أخذوا هذا الأمر دون العرب بالانتصاف ثم حاججنا نحن قريشا بمثل ما حاج22

ا صرنا أهل بیت محم د وأولیاءه والاحتجاج، فلم22تهم، وطلب النصف منهم باعدونا واستولوا بالإجماع إلى محاج

22على ظلمنا ومراغمتنا

والعنت منهم لنا، فالموعد الله، وهو الولي النصیر؟

بنا وقد تعج22،(ص)وسلطان نبینا لتوثب المتوثبین علینا في حقنا

22وإن كانوا ذوي فضیلة وسابقة في الإسلام، فأمسكنا

22عن

ين أن يجد المنافقون والأحزاب بذلك منازعتهم مخافة على الد03ه فالیوم مغمزا يثلمونه به، أو يكون لهم بذلك سبب لما أرادوا به فساد

فلیعجب 03، ولا أثر في الإسلا ين معروف ب من توثبك يا معاوية على أمر لست من أهله، لا بفضل في الد ، وأنت ابن المتعج م محمود

خیبك، وسترد فتعلم ، ولكن الله (ص)حزب من الأحزاب، وابن أعدى قريش لرسول الله 02ار، وتالل لمن عقبى الد

00لتلقین عن قلیل

02

ربك 02

، ثم لیجزينك بما قدمت يداك، وما الله بظلام للعبید 02

، إن علیا ـ رضوان الله علیه 02ا مضى لسبیله ـ رحمة الله علیه يوم ـ لم

ألا يزيدناقبض ويوم من الله علیه بالإسلام، ويوم يبعث حیا ـ ولاني المسلمون الأمر بعده، فأسأل الله 02نیا الزائلة شیئا ينقصنا في الد

ا عنده من كرامته، به في الآخرة مم02ما حملني على الكتاب إلیك الإعذار فیما بیني و بین الله سبحانه وتعالىوإن

23في أمرك، ولك في

ذلك إن فعلت 23 ، الحظ الجسیم، وللمسلمین فیه صلاح

22إنك تعلم أني فدع التمادي في الباطل وادخل فیما دخل فیه الناس من بیعتي، ف

، واتق الله، ودع البغي، ، ومن له قلب منیب اب حفیظ واحقن دماء المسلمین، فوالله ما لك أحق بهذا الأمر منك عند الله وعند كل أو

من20ا أنت لاقیه به، فادخل خیر في أن تلقى الله من دمائهم بأكثر مم

22لم والطاعة، ولا تنازع الأمر أهله، ومن هو أحق به في الس

منك، لیطفئ الله النائرة بذلك، وتجمع 22الكلمة، وتصلح

22ذات البین، وإن أنت أبیت إلا التمادي في غیك نهدت

22إلیك بالمسلمین

.فحاكمتك، حتى يحكم الله بیننا، وهو خیر الحاكمین

(Al-Ahmadi Al-Mianji, N, d.: 20-23)

The length of the letter is … words. It begins with hello and a sermon, and then it uses the word “ اما

and issue the concept of prophecy of Prophet Muhammad (PBUH) and his blessing including the ”بعد

enlightenment of truth and giving unbelievers an ultimatum. Then, it points out the death of the

prophet and struggles after it which causes usurpation authority from the household of the prophet

Muhammad. In this letter, Imam addressed Mu’awiya and warned him against the authority that he

was achieved by deception. In addition, Imam Introduced himself as a person who deserved authority

and warn Mu’awiya against whatever he had done and inform him about the result of his work in the

hereafter. This letter begins and ends with preaching.


RESEARCH ARTICLE

Intertextuality procedure:

The absent text: this letter has intertextual relationship with Quran in different ways. There are

intertextual relationship between the letter and 7verses of SuraYasin, SuraAz-Zukhruf, suraAz-

Zelzela, Sura Haj, SuraAl-Anfal, Sura Al-Araf, and Sura Al-Imran as following:

(23: يس) * لینذر من كان حیا و يحق القول على الكافرين *

(22:الزخرف*)و إنه لذكر لك و لقومك *

ا يره * ة شر ة خیرا يره و من يعمل مثقال ذر ،(2 -2: الزلزلة * )من يعمل مثقال ذر

لیس بظلام للعبید ذلك * مت يداك و أن الله ،(33: الحج * )بما قد

*و أصلحوا ذات بینكم *

(22: الأعراف* )حتى يحكم الله بیننا، وهو خیر الحاكمین *

على المؤمنین إذ بعث فیهم رسولا من أنفسهم يتلوا علیهم آياته و يزك * یهم و يعلمهم الكتاب و الحكمة و إن كانوا من قبل لقد من الله

(322: عمران آل* )ضلال لفي

In SuraYasin (the hidden text of the letter), again faith, believers, and unbelievers are considered as

life, the living creatures and dead people by The Noble Quran respectively. So this verse presents an

immediate contradiction so that the term living «حی» is a contrast to unbelievers «کافرين». In fact, it is

the spiritual life and death which goes beyond the superficial life and death and consequently there is

a wide range of its effects. Human life is accounted as flourishing the flowers of intellect, wisdom and

outstanding features in human spirit and righteousness, self-sacrifice, self-mastery in personality

Virtue and morality, and Quran develops the main theme of life in human beings better. Some people

are alive and accept the invitation of the Quran and pay attention to its warning, however, other are

dead people and never response to it positively (MakaremShirazi, 1991, 18th volume; 1993, 441-2). It

begins with the name of Allah. Next, issue the concept of prophecy of Prophet Muhammad (PBUH)

and his blessing including the enlightenment of truth and giving unbelievers an ultimatum. In SuraAz-

Zukhruf, «ذکر» is « ذکر الله» meaning indeed, it is a remembrance for the prophet and his people as well

as giving them more knowledge about their duties. In this part of letter, Imam defined the Quran as a

standard and method of life. Furthermore, Imam stated: تالل لتلقین عن قلیل ربك which is an implication of

the verse 7-8 of suraZelzela. However, the particle or scrimp “ قلیل” is reffering to the smallest weights

and it is one of the Quran’s passages that frighten us and reveals that God’s auditing is incredibly

accurate and sensitive, and scales which measure acts and behavior of human beings in the

resurrection day are so delicate that even the smallest acts of human can be measured. Besides

auditing, he talked about Justice. Imam changed the verse10 of Sura Haj to ثم لیجزينك بما قدمت يداك، وما

and stated that not only God does not punish anybody unnecessarily, but also He does ,الله بظلام للعبید

not increase the level of punishment of someone. It would be fair to note that God employs the pure


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justice and it is just for justification and fairness. This verse refuses the determinism and proves the

principle of justice, particularly about God’s acts. In this part of the letter, Imam warned Mu’awiya of

the accurate and fair audit that will be conducted by God. In another part, in وتصلح ذات البین Imam

change the phrase slightly to the verse 1 of Sura Al-Anfal in order to have an expression of the

condition of his age. Basically, «اصلاح ذات البین» and reaching an understanding, causing

estrangement, offense, and hostilities and turn it to intimacy and initiating friendship are the utmost

important Islamic programs. «ذات» means creation, essence and nature of something, and «بین»

means a relationship and connection between two things or two persons. Therefore, «اصلاح ذات البین»

means to strengthen connections and to eliminate the causes of division and hypocrisy. And it is

defined as the greatest and the best kind of prayer. In the last part borrowed from Quran, Imam’s

speech reached to conclusion with the verse 87 of Suara Al-Araf, and he compared Mu’awiya to the

pagans and unbelievers who oppress Muslims. Imam Embodied the situation of the prophet era and to

the believers said: the future will reveal that who was right and who was wrong. The relationship

between the letter (the present text) and The Quran (the hidden text) is total negation (حوار),

presenting the highest level of intertextuality because the letter is used in another meaning and Imam

recreated them to create his own desired meaning and for more effectiveness.

5. Letters of Imam Hosein (AS)

Imam Hosein was born in Madina in the fifth of Sha’ban in the forth year (AH). He lived with his

grandfather about seven years and a few month and a few month with his mother, about 37 years

with his father, Imam Ali, and almost 47 years with his brother Imam Hassan. Among his letter,

six letters was written in the life of Imam Hassan (AS) and Mu’awiya, and twelve letters in the

life of Yazid. In this section, some examples that borrowed from the Quran will discusse:

5.1 letter to Yazid

ا تعملون والس ا أعمل، وأنا بريء مم لام فإن كذبوك فقل لي عملي ولكم عملكم، أنتم بريئون مم

(Al-Ahmadi Al-Mianji, N, d.: 110)

The structural Analysis: this letter begins with the name of God and a verse of the Quran and finishes

to والسلام, having 16 words.

Intertextuality procedures:

The absent text:

ا تعملون فإن كذبوك فقل لي عملي ولك * ا أعمل، وأنا بريء مم .(23:يونس*)م عملكم، أنتم بريئون مم

And if they belie you, say: "For me are my deeds and for you are your deeds! You are innocent of

what I do, and I am innocent of what youdo! There is an intertextual relationship between this letter

and the verse 41 of suraYunus.


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Intertextuality procedures:

InsuraYunus (the hidden text of the letter), a new way of fighting is taught to the prophet. This is a

reluctance declaration showing disinclination to them and it is associated with trust and faith to his

school would have a particular impact on stubborn deniers. And tells them there is no any insistences

to force them accept or reject it. Indeed, if they do not submit to Allah, they would be deprived from

Allah mercifulness such as a description in Sura Al-kafirun. As it can be clearly seen, there is

absolutely no contradiction in principles of preaching or Jihad against polytheists; so, we cannot treat

these verses void. But, as noted, this is a reasonable question and challenge that is posed through

indifference to stubborn deniers (MakaremShirazi, 1991.8; 1993.229). However, the letter is

addressed to Yazid and mentioned that the path of Imam (his method) is the path of the great Prophet,

and deemed Yazid as the subborn pagans during the life of The Prophet Muhammad. This is the first

letter during chaliphat of Yazid. It is written down in one line which its initial word is the name of

Allah, followed by one verse of The Noble Quran and its termination word is والسلام. It can be

considered as document which will wage a campaign against Yazid and its succession as long as it

will successfully discover a reasonable relationship between Quran and the letter.

5.2 Letter to the natives of Koofeh (a city in Iraq)

ا بعد؛ فت ي أيماننا، وحششتم علینا با لكم أيتها الجماعة وترحا، حین استصرختمونا ولهین فأصرخناكم موجفین، سللتم علینا سیفا كان فأم

كم، فأصبحتم إلبا لفا على أولیائكم ويدا لأعدائك نا وعدو م، بغیر عدل أفشوه فیكم ولا لأمل أصبح لكم فیهم وعن غیر نارا اقتدحناها على عدو

تركتمونا والسیف مشیم والجأش طامن والرأي لم يستحصف ولكن استسرعتم إلیها . حدث كان منا، ولا رأي تفیل عنا، فهلا لكم الويلات

.دبى وتداعیتم عنها كتداعي الفراشكتطائر ال

في الكلام، ومطف ة، وشذاذ الأحزاب، ونبذة الكتاب، ونفثة الشیطان، ومحر نن، وملحقي العهرة فسحقا وبعدا لطواغیت الأم ئي الس

.بالنسب، المستهزئین الذين جعلوا القرآن عضین

، قد وشجت علیه عروقكم، وتوارت علیه أصولكم، فكنتم أخبث ثمرة ش ألا فلعنة . جا للناطر، واكلة للغاصب والله إنه لخذل فیكم معروف

.لوا الله علیهم كفیلا الله على الناكثین الذين ينقضون الأيمان بعد توكیدها، وقد جع

نیئ ة، يأبى الله ذلك ورسوله والمؤمنون، وحجور طابت، ألا وإن الدعي ابن الدعي قد ركز منا بین اثنتین بین الملة والذلة وهیهات منا الد

العدد وخذلة وأن نؤثر طاعة اللئام على مصارع الكرام، وإني زاحف إلیهم بهذه الاسرة على كلب العدو وكثرة وانوف حمیة ، ونفوس أبیة ،

.الناصر

.ألا وما يلبثون إلا كريثما يركب الفرس حتى تدور رحا الحرب وتعلق النحور

لت على الله ربي وربكم، ما من دابة إلا هو آخذ ب . (ع)عهد عهده إلي أبي ناصیتها، إن فاجمعوا أمركم ثم كیدون فلا تنظرون، إني توك

.ربي على صراط مستقیم

(Al-Ahmadi Al-Mianji, 149-150)

Structural analysis:

This letter is referring to the time the natives of Koofeh breached their promise, including 213 words.

This letter aims at addressing the natives of Koofeh, and it protests about their hypocrisy due to they

showed great eagerness to join Imam, but when Imam arrived Karbala they breached their promise. .


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Interestingly, this letter includes beautiful similes such as: it compares the natives of Koofeh to a

sword that targeting Imam instead of targeting the enemies of Imam (AS). In another simile, the

natives of Koofeh is likened to grasshopper who eagerly wants to do something but when it comes to

practice they feel sleep. Here, Imam cursed the tyrants system and Yazid, those who distorted Imam’s

words and mockers because they disparaged goodness and discourage human nature from it. Then,

Imam prayed and asked God for: Don’t let us to become downgraded and mean. Next, Imam

compared their killing continuity to a hesitation to ride a horse. At the end, Imam left them with their

deceptions and asked God for salvation.

The absence text: this letter have close relationship with the absence text (the text of The Noble Quran), it

is engaging in intertextuality technique using two verse of SuraHud:

م، ما من دابة إلا هو ثم لا تنظرون، إني توكلت على الل ربي وربك يجميعا فكيدون»

«آخذ بناصيتها، إن ربي على صراط مستقيم

Intertextualityprocedures is a major consideration in production of this letter: in SuraHud, the literary

definition of the word ناصیه is forelock (a lock of hair growing just above the forehead) driven from نصا,

meaning connection and continuity. And, اخذ به ناصیه(taking forelock) ironically is referring to domination

and overcome something; because when a forelock of an individual or of an animal firmly is taken, he

would lose his strengths. This explanation reveals the fact that if arrogant dictators and proud idolatrous

and aggressive people were successful for a few days it does not mean that they can resist the will of God.

What is more, one of the more beautiful and marvelous explanation which referring to power hinge upon

God’s justice is this verse:

إن ربي على صراط مستقيم

Which illustrates that God is always capable of governing the world with Justice, wisdom and mercy and

with his endless power, whereas powerful governors are aggressive and ruthless. (MakaremShirazi, 1991,

9th volume: 138). In fact, Imam aimed at addressing the natives of Koofeh, and protests about their

hypocrisy due to they showed great eagerness to join Imam, but when Imam arrived Karbala they

breached their promise. He had been able to find a fresh change of the verse of Quran as following:

« ثم كيدون فلا تنظرون »

Thereby, Imam used this change to express the situation of his time. Hence; on one hand, Imam illustrated

instability, anxiety, breaching the promise by Koofeh’s residences using the verses of the Holy Quran and

Quranic phrases appropriately. On the other hand, He demonstrated stability and unity of ruthless

governors. A relationship between (this document) and Quran (the absent text) is a total rejection (حوار),

having the highest degree of intertextuality. Imam provided the new shaping of a text’s meaning by

another text (The Noble Quran) and these references are made to influence that reader and add layers of

depth to the text.


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6. Conclusion

By analyzing the intertextual relationship between The Holy Quran and the letters of Imams

through applying intertextual procedures, it can be concluded that these relationships are often

conscious and illustrate the total negation; insofar as, these refrences create imagination between

the text of the letter and the Quranic’s concepts. This is the highest form of intertextual relation

which provided by Imams in concordance with the demands of their situation. The intertextuality

procedures provide an opportunity to apply the text of The Noble Quran in speech and as a result

provide a thoughtful and outstanding work.

References:

Al-Miaji, ali Al-Ahmadi. مکاتیب الأئمة. Research by Faraji Mojtaba, Qom: Dar al-Hadis

Anooshe, Hassan. (1997). Persian literary encyclopedia. 2nd

volume, 2nd

press, Tehran:

Ministry of culture and Islamic Guidance

Bennis, Muhammad.(1979). المسبار فی النقد الادبی. Dameshq: Manshurat Itihad Al-kitab Al-arab

Jome, Hosein. (2003). المسبار فی النقد الادبی. Dameshq: Manshurat Itihad Al-kitab Al-arab

Makarem Shirazi. (1991), (1993). Tafsir nemune. Qom: Dar al-kotob Islami

Nahem, Ahmad. (2004). التناص في شعرالرواد. Baqdad: Dar Al-sho’un Al-saqafiya Al-aame, (1)

Negaresh, Muhammad; Hadi zadeh, afsaneh. The study of Quranic intertextuality in poems of

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year, (4), spring and summer of 2011

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by Yazdan Joo Payam.Tehran: Nashr markaz, 1st press

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The Noble Quran

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