AL-SSEBT JOURNAL

Many opinions and theories have been adopted by Arab Muslim historians and linguists to define the meaning and derivation of the name (Karbala), as well as the location of city. However, it is something usual in the history of names.
Regarding the name, the old Arab Muslim writers favoured that the name had been derived from the linguistic meaning of the word (Karbola) which meant (loosness of feet), referring to the softness of the land. Or the name was derived from the word (korbal), represented land purified from gravel and herbicide.
In another linguistic opinions the name had been derived from (Al-Korbal), which was a name of a kind of plant grown widely in that region. Imam Al-Hussain(peace be upon him) described Karbala, after knowing the name of the place, as a land of (Korb) which means anguish and (bola) means plague.
On the other side there are other many modern researchers` opinions in the formulation of the name of Karbala and meaning. These researcher believe that the name has some foreign origins. Some say that the word Karbala came from the two words (Kor babil) which refered to a group of Babylonian villages, or from (arb) and (el or ela) which meant the campus of god or sacredness in Aramic language. Other opinion says that the name Karbala came from assyrian word (Kar blato) which meant ahead dress, or Persian (Kar bald) referring to sublime work or heavenly works like worship and prayer. Finally, it could be derived from (Korbola), uttered with magnified "el", a location in the southeast of present Karbala.
It is worth mentioning, that is the martyrdom of Imam Al-Hussain (peace upon him) added other name to the place, which in our opinion were of spatial feature. While some other researchers, mistakenly, attributed many names to the place, which in fact they were name of villages in the Karbala neighborhood. Moreover, they gathered other names that connected with their faithful and spiritual emotions.
In Islamic era, the site of Karbala was closer to agreement among old historians, geographers and researcher, who came after. They all agreed that it was located to the west of Euphrates along the city of (Kasar Ibn Hubaira) from Swad-Al-Kufa in wild part southwest of Baghdad, part of Nineveh kora.
The location of Karbala between two civilized cities, since ages before Islam, Al-Hira from south and Al-Anbar from north, with the political and administrative roles of those cities overshadowed the city of Karbala. However, Karbala was in contact with thoes cities, concerning the residence of tribes and agricultural production.
Karbala was one of the significant villages of Tossoge-Al-Nahrin on the banks of (Balacobas) river, the old Euphrates. Because of that privacy, successive folks inhabited the erea before Christian era.
Those folks practiced agriculture while the establishing of the city bagan in Islamic era.
The place in which Karbala was located did not include Karbala only but many other famous villages, like Al-taaf, Al-Akir, Al-Khadiriya, shafiya, Nineveh and Al-Nawaeh and other appurtenances, which all end in Tossoge-Al-Nahrin.
Yakot Al-Hamawy mentioned that Karbala as a part of (Kora) meant a group of villages in Babylon called (Nineveh) and it was a part of Al-Kufa. Then, the efforts of Al-Hamawy in checking and defining the name of Karbala and its location by old civilized land marks added clearer, wider and older indications to the efforts of the historians and geographers pre ceeded him.

This research is about Imam al-Hussein\\'s sermon in Mena during the pilgrimage in 42 A.H. Imam Al-Hussein delivered his sermon to the pilgrims who had gathered to listen to his words for the good of their religion and life. The sermon was about the position if Imam Ali in Isalm by pointing toward his history, stability, courage, and knowledge. Imam Hosain used the Prophet\\'s used the prophet\\'s sayings which were showing Ali\\'s position and meaning to lighten the auodiances\\' way in light and guide them to the straight path afther the people had been derived away from this way.
The Imam was asking them to bear witness they heard these sayings before either directly from the Prophet himself or his Companiona since they were all from the followers generation. Their confirmation was an admision to the right and the necessity of accepting foloowing him. This was exactly the Imam\\'s intention as a preparation for his revolution his time would witness ater.
It is a must to point to the fact that the Imam was citing parts of the sayings as long as they achieved his purpose depending on the audiance knowledgw to recall the rest of them. As if he was pushing them to share him the sentiment in recalling the sayings he cited. In addition, he was putting more than one saying together as long as it served his idea.

The old pilgrimage road was among the important roads of connecting Iraq with Hijjaz. In the pre - Islamic period, it was known as al-Hirra (Mecca) road. It was used for trade between Mecca and Iraq.
After the Kufa was established, this road was kept to connect Iraq with the Holy city of Mecca and was known as Kufa - Mecca - the Madina Road. It was continously used after opening Iraq and the spread of Islam in the East. It was flourished since the The Rashidun Caliphate.
During the Umayyads Period, both the pilligrims and travellers kept using the road. It was the same way Imam al-Hussein used to travel from Mecca toward Iraq. What Imam al-Hussein added to this road is sacrecy since it was associated with one of the important events in the History of Islam which was the Battle of al-Taf in which Imam al-Hussein, the master or Martyers was killed.

In The Name of Allah, The Most Beneficent, The Most Merciful
All praise be to Allah and May His peace be upon his Messenger Muhammad, his family, and all those who followed them to the Day of Judgement.
The current evidences and the Maqam (the rhythmed style) are derived from the elements in the context. They are effective in the grammatical analysis(1). They work together with semantics to clear the whole meaning, clarify what is it meant, and identify unexpected meaning is not taken, specialize the general, and finally serves verifying the significance(2). Because al-Hussein’s sermons during ‘The Battle of Al-Taff’ was not on the same monotony in the pattern and the meaning. It took a form that is in harmony with the patterns according to the Maqam used in the speech(3). For example, in his first sermon, when al-Hussein looked at the army of Omar ibn Sa’d and it was like the flood, he prayed and said, “O people! Allah, the most Exalted One, created life and made it a temporary abode, taking its people from one condition to another. Conceited is whoever gets fascinated by it, and miserable is whoever gets infatuated by it. So, do not let this life deceive you, for it shall disappoint whoever trusts and desires it!”(4).
His sermon is full with advice, reminding them with the Judgment Day, what life is, and finally the kinds of people like the conceited, the miserable, and the desireful. This sermon is characterized by advice and guidance. But in the second sermon it changed because the current and Maqam evidences became available in the two sides of the battle field. He was certain those people would never stop fight-ing him, taking his family as captives; therefore he used contextual references different from those in his first sermon. After he rode the horse and took a copy of the Quran which he spread over his head, he asked the people to listen to him saying, “Woe unto you, what make you don’t listen to me, then here what I say? I call you to the righteous path and he who listens was among the righteous. He who disobeys was among the perished and you all are disobeyers and don’t listen to me; your bodies are full of vices and your hearts are full with evil. Shame on you, don’t you listen? Don’t you hear?” (5). The evidence the Imam found was ‘…don’t listen what I say’ that is, they closed their ears in order not to listen; the result was, they became disobeyers of their Imam’s orders. The Imam started explaining the reasons of their disobedience like vices what blinded their eyes to see the righteous path.
That is why I chose the second sermon for my research, my way in the analysis is to divide the ser-mon into parts and then analyzing each part according to the tools available. I pray for God’s blessing and the Imam’s as well although I admit “And in no way I acquit myself. Surely the self indeed con-stantly commands to odious (deeds), except that on which my Lord had mercy.” 12:53

The city of Karbala is specialized for a long time. Its history is full of outstanding happenings and serious events since its soil had witnessed one of the most important events; the martyrdom of Imam Al-Husain (P.B.U.H) on 61 A.H. during al-Taf Battle which is counted as one of the most noble epics of martyrdom and redemption.
In addition to its holiness, the city containes several groups of intellectual and cultural properties such as religious schools and scientefic institutes from which a larg number of scientists wer gradu-ated. Hence, we have decided to decleare these specifications along the history of this city, especially since the 12th Hijjri century when the schools started to appear in a new face afetr teaching was inside mosques and corridors of the holy shrines only.
This research also includes introduction of the most important schools and a summry of each one. It also introduces the most outstanding relegious characters in that period of time and reffering to the shrines, stations, and mosques as well as Hoseyniat. This is just to give a clear picture of the shining history of this ancient city

Bektashism is a mystic Order founded by Sheikh Muhammad Ibn Ibrahim Ata, died in 1336 A.C. This order is mainly found in Turkey and it is a mixture of the concept of Wahdat-ul-Wujood or Unity of Being. The Bektashiya Order adopted the teaching of Ahl Al-Bait or Family of the Prophet Muhammad. Haji Bektash; the founder, wrote Maqalat or Essays which a book that adopted the Twelvers or The Twelve Imams Followers Teachings, Tawali or Succession, and Tabria or Exoneration. The name of the order id derived from its founders name; Bektash. The order developed after the friendship of the Bektashi dervishes and the Ottoman Soldiers knows as the Inkishariien of the new Soldiers or Army. Both fought in Balkan and gradually the connection between both sides got stronger. The legend said The New Army was formed by the blessings of Haji Bektash Weli or Bektash the Saint. Haji Bektash was born in Nishapur in 1248 A.C. from Persian Family. His genealogy is connected to Imam Ali Ibn Abi Talib through Imam Musa Al-Kadhim (Peace Be Upon Them). It is narrated he refused authority after his fathers death and became mystic till he was advised by one his mentors; Ahmad Al-Yousifi to travel to Anatole. On his way there, he visited the Holy Sites in Iraq (The pilgrimage to the Holy Sites became a tradition for the followers of the Order). He arrived to Anatole and established the first Bektashi headquarter. He died in 1341 A.C.

The process of management of cities and the prepartion for their strategy to implement the basic plans
is one of the most important things for any city to achive high levels in their progress and development
through holding the characteristics and features of functional and architectural advantage. The research
aims to diagnose the level of employment of strategic management, and put a vision for the managers
to best employ strategic management, diagnosis the levels of implementation of the planned foundation,
and find out conclusions and recommendations.
The researcher depended in understanding and addressing the problem of the research on the descriptive
analytical method to understand the reality of the strategic management in government planning devices
to see if the concept of strategic management is applied in the planning and implementation of government
agencies at the moment depending on the outstanding reality. The research found that the adoption of
the cities development strategy as a planned approach is clearly supported in the management of many
cities in the world to pave the way to get a better future. The adoption of a comprehensive urban planning
methods and planning practices through the preparation of basic charts with distant ranges of urban
centers. It recommended that the executive planning of basic plans for the preparation of basic designs
in its processors of planning for the city to put and accommodate the religious legacy in addition to
the genious cultural and Islamic heritage of the holy city of Karbala. It also recommended to foucs on
paying attention to the religious places like the shrines and stations as to raise the attention to the urban
development of small and medium cities to dislocate the population and urban pressure on the city center
of Karbala and around it by finding providing jobs and investments, appropraite housing units, and
providing necessary servicesin addition to finding solutions to control the constructional expansion for
the holy city of Karbala and the surrounding semi-urban and rural communities through condensation
processes of the development of Urban plans and planning for appropriate transport networks that
support to stop urban expansion on farms, and directing extension to the desert side. There is a need for
giving attention to the adoption of affective strategies that target each government agency to achieve
urban strategic objectives of effective strategies through its senior leadership by pushing the diligent
members of the organization to work hard in the preparation of plans for urban and strategies that give
the government device the capability of selecting an alternative strategy which corresponds with the
dynamic changes in the environment. It also important to coordenate between the annual goals and
strategic objectives until the work in an orderly fashion, and to clarify the procedures for implementing
the strategy.

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