نشریه آفاق الحضاره الاسلامیه
سال هجدهم شماره 1 (الربیع و الصیف 1436)

Ashura tragic event and the martyrdom of Imam Hussein (as) are considered the greatest events in the history of Islam after Ghadir event because Imam (as) held the great epic in Ashura day and sacrificed himself and his family, near kin and his companions for the survival of Islam. This human event had influence on poets’ souls as they made an attempt to compose lyrics about Imam (as). Some of the poets’ lyrics serve transparent mirror to tell the truth about this event and have great impact on the population. In this paper, we study Ashura movement in contemporary epic poetry that is called taff poetry. Al-Fartosy is a person who has written beautifully and effectively about Imam Hussein (as) and made an attempt to tell Ashura event and the martyrdom of Imam Hussein (as) in the third volume of his epic poems. In fact, he discussed and interpreted Ashura movement in his epic poems in his narrative style, just like what would be read in a book, and portrayed all events that happened on that day. Thus, this paper first examines the poet’s life and finally focuses on the third volume that is about Imam Hussein (as) and his movement. The most important results of this study include the image of freedom shouting Imam, his struggle against tyranny, against the oppressive and unjust rulers, and finally the self-sacrifice of Imam in the way of upholding Islamic values.

When studying jurisprudential sources of shafeism, one may see many times statements like ‘ghala fi al-qadim’ and ‘ghala fi al-jadid’ which make researchers wonder whether Imam Shafi,i has really established two schools of thought! This claim does not seem to be correct and even shafi,i scholars have noticed it and allocated their PhD theses to examine and prove their views regarding this matter; therefore some believe in the old and new doctrines for shafi,i, others have considered the difference between old and new shafeism to be specifically for religious jurisprudence and some group believe that the old and new school of thought has a wide range to the extent of shafeism. A researcher seeking to obtain the opinion of Imam Shafi,i about a subject may first think that this is a religious plurality, so he may face some difficulties in his studies and may be filled with wonder, because he thinks there are possibly two principles for a single subject. But, if it is proved that the application of two words of ‘old’ and ‘new’ for shafeism is wrong or at least negligence, then many problems including the researchers’ concern about not obtaining the opinion of the leader of Shafi,i school of thought will be solved.