[5][6][7][8][9][10][11][12][13][14][15] Nasrallah was a highly revered poet and influential cleric, described as being from the greatest among the scholars of his age,[16] and was frequently labelled as a broad-minded and tolerant personality; "accepted by the opposition and the supporters".

"[41][42][43] Nasrallah was distinguished in his poetry, writing about all different things, including eulogies and praises for Muhammad's progeny, condolences, thanksgivings, friendships, ghazal, nature, alliterations, chiding, gifts, apologies, satire, asceticism and authoritative criticism.

ألا إنّما فانوسُ شَمْعِك سَيّدي أَرانا مِنَ الأَحْزَانِ في القَلبِ نيرانا وما طاف حول الشمع إلا ليفتدي لِشَمْعِكَ يا خيرَ البرية قُربانا The light of this lantern of yours O' master, uncovers the grief that burns in our hearts.

On the south central door leading to the shrine, he has two beits engraved:[46] زائِري سِبْط أَحْمَد مَنْبَع الرُشْدِ والهُدى أسْبِلوا دَمْعَكُم دَمَاً وَادْخُلُوا الْبَابَ سُجَّدا O' pilgrims of the grandson of Ahmed; The source of truth and guidance.

On the south western door leading to Habib Ibna Mathahir's shrine, he has two beits engraved:[47] أَيُّها الزّوارُ نُلْتُمْ ههُنا أَقصَى المَرامْ هَذِهِ جَنَّاتُ عَدْنٍ فادْخُلُوهَا بِسَلَامْ O' pilgrims you have earned, over here, the best of wishes.

On the south eastern door leading to the shrine, he has two beits engraved:[48] هَذِهِ بَاب لِجَنَّات النَعِيمْ سَقْفُهَا رِضْوَان رَبِّ الْعَالَمِينْ حَيْثُ قَدْ شَرَّفَهَا الله بِمَن جَدِّهِ مَخْدُوم جِبْرَائيلَ الْأَمِينْ These are the gates to paradise, Its roof is the throne of the lord of the worlds.

In one of his most notable poems about the yearning for the city of Karbala, he states:[49] أَقدامُ مَنْ زارَ مَغناكِ الشَّريفَ غَدَتْ تُفاخِرُ الرَّأسَ مِنْهُ ، طابَ مَثواك‌ِ The feet of that who visits your holy site, Pride themselves over the head, blessed is your land.

So history recorded: (Triumphant is he who is with – Ahmed al-Sayaf – breaker of the soldiers of tyranny) The verse in brackets has a numerical value of 1129 (the hijri year for 1717).

It emits light to the gazing eye, so I record- ed (I saw from the side of the Mount a fire) The verse in brackets has a numerical value of 1155 (the hijri year for 1742).

[63] He labelled it the Ja'fari madhhab, a term derived from the name of Ja'far al-Sadiq who is considered by the Twelvers to be their Sixth Imam who presented "a legal treatise".

However, he eventually began to understand that Nader Shah's efforts were purely for political gain and hardly for religious conviction, and so developed some reservations.

[69] The governor of Baghdad, Ahmed Pasha, also sent the Hanafi qadi, Abdullah al-Suwaydi, to oversee and write the protocol of the conference, at the behest of Nader Shah.

The conference clearly portrayed Nader Shah's ulterior motive,[70][71] since it stemmed from the need to appease the anti-Shi'i hostility reflected by the Sunni's, as only the legitimacy of Shi'ism was questioned, and not Sunnism.

The discussions included the vilification of the first caliphs, the legitimacy of their rule, the question of Muhammad's companions in general, and temporary marriage (mut'a).

[75] Nader believed that if the names of the four caliphs would be read in the proper Sunni order by a Shi'i Imam, it would provide a public stamp of approval to the agreement.

Playing, in addition, on the two inflectional terms 'adl (justice) and ma'rifa (knowledge), which are commonly known to grammarians, he made an extremely sublime pun that only a listener with advanced grammatical expertise, i.e. al-Suwaydi, would grasp.

He thus surreptitiously fulminated against the second caliph twisting the usual meanings of 'adl and ma'rifa and unequivocally declared Umar void of these two virtues without explicitly uttering it.

[76][77][78] This way, Nasrallah managed to vent the true feelings of the Shia's, and restore their dignity, without angering Nader, who was oblivious to the grammatical subtleties.

Despite what seemed like a positive conclusion to the meeting,[79][80] the conference represented an early instructional example of the complicated relationship between politics and theology, especially as far as inner-Islamic rapprochement is concerned.

However, not too long into his stay, the Sultan's religious advisers were not happy with the developments of the acknowledgment, so they spread rumours that Nader Shah was killed to cause havoc and try delay matters.