AL ARBA'IN

The research explores the principle of “No Harm or Infliction
of Harm” (la dharar wa la dhirar) in Islam, which is one of the
fundamental legal and customary principles with numerous
practical applications in social life. It has been extensively studied
by scholars of Islamic jurisprudence, Islamic legal theory, and
legal scholars, serving as a cornerstone for various legal matters.
The study focuses on its application in the context of the Arbaeen
pilgrimage to the shrine of Imam Hussain (AS) and its implications
in social, psychological, and healthcare aspects.
The research aims to address the issue and propose solutions
to ensure the smooth and organized performance of the Arbaeen
pilgrimage, which attracts a large gathering of people. It emphasizes
the importance of providing necessary facilities and services for
pilgrims, including accommodation, transportation, and hygiene.
Additionally, it explores the application of the principle of “No
Harm” in various religious obligations during the pilgrimage, such
as prayers, congregational prayers, and other religious duties.
Furthermore, the research examines the social aspects of the pilgrimage, including crowd management, charitable acts, and
responsible consumption of resources. It also highlights the
importance of avoiding harmful practices, such as mingling
inappropriately, inappropriate gazing, and wastefulness.
The research concludes with an examination of the challenges
in applying the principle of “No Harm” to recommended actions
(mandubahat) and discretionary matters (mubahat) during
the pilgrimage. It proposes several solutions to address these
challenges and calls for the attention and cooperation of relevant
authorities to implement these proposals and ensure a successful
and safe pilgrimage experience for all participants.

ziyarte AL-Arbaeen, the commemoration of Imam Hussein (peace
be upon him), plays a significant role in reinforcing and promoting
religious values. The Islamic values and principles are manifested
in the faces and actions of the visitors and hosts throughout the hundreds
of kilometers of processions. These values include nobility,
reverence, hospitality, forgiveness, social welfare, brotherhood, cooperation,
generosity, and serving the believers.
One of the important religious values emphasized by Ahlul
Bayt and the Prophet (peace be upon them) is the concepts of
peace, war, loyalty, and disavowal in accordance with the values
demonstrated by Imam Hussein and his family (peace be upon
them). The visitation of Ashura signifies a strategic and enduring
commitment to loyalty and enmity based on the principles of
Ahlul Bayt, representing a constant strategic stance rather than a
temporary tactical change.Another important value reinforced by the Arbaeen visitation
is the integration of religious values, disregarding race, color,
nationality, and language. This true religious, ethical, and civilized
aspect is evident in the Arbaeen visitation and should be reflected
in all aspects of our lives.
Hospitality, feeding the hungry, generosity, and selflessness are
among the religious values that the Arbaeen visitation highlights.
These values help individuals move away from greed and
selfishness towards giving and kindness.
The service to the believers is also a significant religious value
emphasized by ziyarte AL-Arbaeen Iraqi tribes and the Iraqi people
as a whole rush to serve the visitors of Imam Hussein in a unique
and unprecedented manner worldwide. This service includes
not only food and drinks but also accommodation, medical aid,
transportation, and various other forms of assistance provided by
individuals and processions to the visitors of Imam Hussein.
Above all, the expression of love, reverence, and honor in
serving the visitors distinguishes this blessed occasion and its
service, setting it apart from any other place in the world

The Arbaeen pilgrimage holds profound spiritual and moral
significance. It highlights an important aspect of the greatness
of Imam Hussein (peace be upon him) and his esteemed status.
Furthermore, it symbolizes the triumph of values, principles, and
goals for which he sacrificed his life, may peace be upon him.
There are many truths emphasized by the Arbaeen pilgrimage,
among them being the promotion of a culture of coexistence,
peace, dialogue, and acceptance of others. It also serves as a
means to counteract anything that could lead society into a state
of conflict, division, or decay.
The vast number of visitors during this pilgrimage offers
significant opportunities for the media to play its role more
effectively, accurately, and impactfully. Esteemed visitors from all corners of the world come to participate in the Arbaeen rituals.
It is the responsibility of those involved to leverage this millionperson
gathering to broadcast and convey moderate messages,
promoting a culture of peace and peaceful coexistence rooted in
true, moderate Islam. These messages should be directed towards
the world, which has been burdened by the spirit of hatred and
waves of violence.
The Arbaeen pilgrimage has left distinct imprints on the history
of Shia Islam. It is not a marginal or occasional event that appears
and disappears over time; it is an enduring event commemorating
the tragedy of Karbala. The infallible Imams (peace be upon them)
paid exceptional attention to visiting the tomb of Imam Hussein
(peace be upon him) and encouraged their followers to perform
this sacred pilgrimage. They emphasized its importance in various
sources. Numerous hadiths and narrations have been passed down
regarding the merits of visiting Imam Hussein (peace be upon
him). One such hadith from Imam Al-Baqir (peace be upon him)
states: "Command our Shia to visit the grave of Hussein, for it
is obligatory for every believer who recognizes the Imamate of
Hussein from Allah, the Almighty." In another hadith attributed to
him (peace be upon him), when asked about the reward of visiting
Hussein (peace be upon him), he replied: "Allah will grant him
security on the Day of the Greatest Horror, and the angels will
greet him with good news, saying, 'Do not fear or grieve; this is
the day of your victory.'"
In conclusion, the Arbaeen pilgrimage holds profound spiritual moral, and social significance. It provides a unique platform for
promoting a culture of peace, coexistence, and dialogue, and it
serves as a powerful means to counteract conflict and division
in society. This pilgrimage is not merely a historical event; it is a
timeless commemoration that continues to inspire and unite people
from around the world in the pursuit of peace and harmony Al- arbaeen visit, culture, peaceful coexistence,
peace.

The research aims to explore the role of social learning theory in
developing love for Imam Hussain during the Arbaeen pilgrimage.
It consists of four chapters:
Chapter one introduces the research problem, its significance,
and defines the relevant terms.
Chapter two is divided into two main axes: the first axis defines
the concept of social learning theory, imitation, and modeling,
while the second axis explains how love for Imam Hussain can be
acquired based on the principles of social learning theory. It also
explores the outcomes of social learning.
Chapter three focuses on the stages of social learning.
Chapter four includes educational applications of modeling
based on social learning theory, where teachers play a role in
providing guidance. It concludes with the research findings,
recommendations, and proposals.
Overall, the research delves into how social learning theory
contributes to fostering love for Imam Hussain during the
Arbaeen pilgrimage and offers practical educational applications
for teachers to apply these principles effectively.

The path of Imam Hussain is a guiding path for those seeking
truth and a torch of knowledge and knowledge in leading the Islamic
nation to safety, considering that it is the right path and method to
lead the individual and society towards the truth, the Blessed and
Exalted. Towards God, Blessed and Exalted be He, and the fact
that these beliefs must be in accordance with what God, Blessed
and Exalted be He, through the Messenger, necessitated good
intentions and interests in communicating these beliefs and moral
and social values through Imam Hussein. Because the Prophet
says Hussein is from me and I am from Hussein and that Hussein
(peace be upon him) is considered the savior of the Islamic nation
and that supplication is veiled except by mentioning them and that
they are Ahl al-Bayt, peace be upon them, especially Hussein, the
ship of salvation from his knees or entering it. to its place after
it was distorted by the perverts of Banu Umayyah. Supporting
Imam Hussein is obligatory on the lips of the Prophet, which
indicates the validity of his revolution and the deviation of the
opposing direction. Imam al-Hujja al-Qa’im (may God hasten his reappearance) is from the sons of Imam al-Husayn, peace be
upon him, and that Imam al-Husayn was a scholar of martyrdom.
Imam Hussein, each according to his ability. By following the
approach of tolerance for the unity of the class and the elimination
of sectarianism in all its forms.

Researching the topic of walking in the Arbaeen pilgrimage is
considered an important, sensitive, and influential study in our contemporary
era. This is due to the noticeable trend and widespread
popular participation in reviving the eternal Husseini rituals. These
rituals have become a massive global phenomenon, especially the
pilgrimage to the shrine of the Master of Martyrs, Imam Hussein
(peace be upon him), which has received the utmost attention from
the Ahl al-Bayt (peace be upon them). Discussing this aspect of the
pilgrimage is of great significance, considering the doubts and suspicions
raised about visiting Imam Hussein (peace be upon him),
.especially when undertaken on foot to the holy city of Karbala
This research aims to explore the religious and spiritual
legitimacy of visiting Imam Hussein (peace be upon him) on the
day of Arbaeen and the specific practice of walking to his shrine.
The study is titled "The Legitimacy of the Arbaeen Pilgrimage
on Foot and Its Spiritual Impact." The research is divided into an
introduction, a conclusion, two main sections, and a list of sources
and references.
The first section discusses the concept of Arbaeen pilgrimage in
both linguistic and terminological terms, as well as the desirability of visiting graves in general and visiting Imam Hussein (peace
be upon him) on the day of Arbaeen, with reference to relevant
narrations.
The second section explores the legitimacy of walking to Imam
Hussein (peace be upon him) during the Arbaeen pilgrimage.
It consists of three subsections: the historical background of
walking to the holy shrines and specifically to the shrine of Imam
Hussein (peace be upon him), the psychological and mental relief,
and the health benefits gained from walking during the blessed
Arbaeen pilgrimage. The third subsection highlights narrations
that emphasize the desirability of walking to visit Imam Hussein
(peace be upon him) on the day of Arbaeen

It is not a letter in the book of Allaah, nor a word, nor a verse, except that
it has in its place secrets, judgments and purposes, taught by those who know
it, ignorance by ignorance; therefore, Allaah, May he be exalted, often warns
us to study his book, and to reflect on the verses of this great Qur'an, as he
do they not study the Qur'an  [women: 82], rather, Allaah, may He لا: says
their hearts are to remember Allah and what has come down from the truth
 [iron: 16] Ibn mas'ud said May Allah be pleased with him: "There was no
difference between our Islam and the fact that we were punished by Allah with
has it not been for those who believe that their hearts should fear ألم this verse
only four years". إلا the remembrance of Allah
To shake the hearts more and more to wake up and wake up from their
inattention towards contemplation and reflection on this great Qur'an, Allah
Almighty strikes this proverb that "permeates the heart and shakes it; it displays
the trace of the Qur'an in the solid rock if you descend on it:  if we were to
lower this Qur'an on a mountain, I would see it cracked out of fear of Allah
and those proverbs we strike to people so that they might think  [Hashr: 21].
It is an image that represents reality; this Qur'an has a weight, authority, and
a seismic effect, for which nothing that it receives is proven by its truth. Umar
ibn al - Khattab (may Allaah be pleased with him) found what he found, when
he heard a reader reading:  and the tur * and a book written in Parchment *
and the built house * and the raised roof * and the jammed Sea * the torment of
your Lord is for the reality * of his motive  [Tur: 1-8] so he leaned against the
wall, and then he returned to his house, people return for a month from what
he suffered!

Al-Husseini discourse is an authentic Islamic discourse that is
integrated in its legal, human, moral, ethical, social and political
aspects. In short, it is a way of life.
There is no doubt that the Hussaini renaissance has enriched
the nation with lessons and lessons, from which it should take a
beacon to guide its guidance, and a method that it should follow
if it wanted to escape from the obstacles and the deviations that
afflicted it. Misdemeanors of the nation, and fix the evils that befell
it.Imam Al-Hussein, peace be upon him, faced this difficult task,
and the dangers it entailed. The word had its resounding effect,
followed by action, so that the action would be true to the word, at
a time when the voice of truth was fainter. When people preferred
wellness, he took refuge in silence from those who sought refuge,
and he collapsed from taking the sparkle of gold.

The study examines the narratives of Imam Hussain (AS) regarding
the Prophet Moses (AS), intending to highlight the civilizational
and humanitarian aspects of Imam Hussain (AS), which are often
overlooked or unknown to many people. It aims to shed light on his
humane qualities through the narrations about Prophet Moses (AS)
and to disseminate this knowledge to individuals and communities.
The study also emphasizes the role of these Hussaini narrations in elevating individuals and societies to higher levels of perfection and
spirituality. These narratives represent a spiritual approach that requires
understanding, comprehension, and contemplation to achieve practical
application and action.

The research tagged with (the leadership premises of the
renaissance of Imam Hussein, peace be upon him, according to
the Qur’anic text) deals with
Sections of leadership in the revival of Imam Hussein, peace
be upon him, according to the Qur’anic text. The preamble spoke
of the word “led” in language and idiomatically. The nation needs
wise leadership and a just government that provides people with
an atmosphere of justice. Leaders such as right leadership and
invalid leadership and the verses that dealt with that.
As for the first topic, I described it as leadership in the Qur’an
and represented it in Imam Al-Hussein, peace be upon him, and
showed through it the types of leadership, such as right leadership
and false leadership, and the verses that dealt with that.
As for the second topic, which was entitled (Imam Al-Hussein,
peace be upon him, leadership qualifications and their sources),
which is infallibility, scientific competence, inspiration, high
morals, courage, steadfastness and worship.
And praise be to God, Lord of the worlds. And prayers be upon
Muhammad and the God of the good and pure

There are many points to divine leadership — Hussain and the
prophets’ peace be upon them— that we draw from morals in the Holy
Quran, all of which represent the approach of the prophets with their
people.
Following all the divine principles, of which: caliphate successorship,
replacement of generations and trials. As well as the points we discussed
in the paper, the interaction of the divine leader with his community and the development of the social system; on the other hand, the moral
conduct of the divine leadership makes the leader a role model in the
social reform movement

In this research، the principle of the Pisi Lasso penalty and
the usual Lasso penalty.were used as methods for organizing and
selecting variables to determine the best of them. A number of
variables have been taken into account that may affect the level
of services provided as an approved variable during the 40th
visit: (X1 number of ambulances، X2 medical detachments، X3
pls hospitals، X4 mechanisms، X5 buses transporting visitors، X6
waste containers، X7 guest human staff، X8 available fuel،
X9 mobile electric power plants X10 Husseini processions)
and reached that the way of punishment for the peso is better than
the penalty method Lasso is contagious
because it recorded the lowest average error boxes and morale
of the two models as shown by the calculated F value and the value
of Sig. . . The two methods reduced only two separate variables،
the x5 and the x6 variable، and made these variables highly
unconseected as services provided during the 40th visit. We note
that the penalty method of Lasso Albizi scored the lowest average
foul boxes of the Lasso penalty method and that the Lasso penalty
method and the penalty method of Lasso Albizi have reduced the
same independent variables (X5، X6). The importance of the
variables was determined by the framework ...

In this research, annual data on the number of local visitors was used
(15) annual observations for the period (2008-2021), which were obtained from
The Karbala Center for Studies and Research of the Holy Shrine of Hussein, which
was the target From the research, it was used to predict the number of Iraqi visitors
for the Arbaeen visit Time series models (Box-Jenkins methodology) were used to
achieve this goal The number of visitors will increase in the coming years.

This research revolves around the relation between the concept
of the Arbaeen Visit and the humanitarian love to the personality
of Imam Hussein, peace be upon him, and the reflection of this
relation on the souls of people who find in Hussein a symbol
of freedom and liberation from the bondage of the oppressors,
rejection of falsehood and attachment to the truth, through his
complete readiness to sacrifice himself, money and children for
the sake of faith and principle.
This research includes an introduction, two chapters and
a conclusion, and it begins with the definition of the visit as a
collective social, religious, and ideological activity. Then it
moves on to clarifying the relationship between the visit and
the pilgrimage in its concept known to the Abrahamic religions
before and after Islam, to conclude the comprehensiveness and
universality of Arbaeen Visit depending on the comprehensiveness
and universality of its owner, and its reliance on the exceptional
relationship with the personality of Imam Hussein, peace be upon
him.
In the second chapter, the research monitors the Husseini
influence in Christian prose and poetry, as a credential to clarify
that lofty relationship between Hussein and the people who love
him, regardless of their sects, especially Christians among them.
To conclude the research by confirming the reflection of that
strong humane relationship on the visitors of Imam Hussein, as they seek him in veneration, for his sacred person and for the
deep humane meanings that he symbolizes, and have no limits
except the humanity itself.