KARBALĀʾ HERITAGE Quarterly Authorized Journal Specialized in Karbalāʾ Heritage

Due to the connection of heritage to identity that is seen in the elite(scholars، intellectuals، and literati) and their cultural، and academic participation، this research explores a book in Karbala heritage، titled ‹Iksir Al-I'badat fi Israr Al-Shahadat Al-Mulim bi Ma'sat Al-Hussein Alihi Alsalam' by Sheikh Agha bi Abid Al-Shirwani Al-Ha'iri، known as Al-Fadhil Al-Darbandi(d. 1285 hijri). It pragmatically focuses on the effect of persuasion strategies in an address about Imam Al-Hussein's Arrival to Karbala through the following sections. Section one relates to the concept of heritage، its correlation with identity، pragmatics as an approach to language use in religious and political discourse، and the strategies that achieve persuasive effects of discourse. the second section analyzes that address in the aforementioned book according to the nominated strategies.
The current study is a descriptive and an analytical one in order to uncover those strategies that aim at making audiences feel the sorrow and live in that contextualized event of Imam Al-Hussein's calamity.

Almost all Muslim poets’ divans are packed with the Ahlul-Bait(the Prophet’s Household) mention; whether elegy، eulogy. Those poets voiced their love and loyalty to the Prophet’s Household. Fadhouli Al-Baghdadi is among those outstanding poets who lived the two eras; the Ottoman and the Safavid. He was born in Karbala، as documented by most references.
The current research examines the influence of Ahlul-Bait(the Prophet’s Household) on his poetry through his divan in Arabic and Persian، depending on a descriptive-analytical approach. The poet lamented and eulogized the Prophet، Imam Ali ibn Abi Talib، Imam Al-Hussein، the Taf battle and the accompanying calamities.
The study concluded that Fadhouli Al-Baghdadi is categorically a poet who devoted himself and his poetry to the loyalty and love of the Prophet and his Household، with that distinguished elegant and well-designed tone of emotion and easy-going style and diction.

One factor behind Islamic knowledge spread is the mutual scientific contact between states and cities، seen in: apprenticeship، testimonials(Ijazas)، writing، publishing، and copying، and other cultural bonds in-between. Hilla is a distinguished city in this respect for many ages with many Islamic cities، including Karbala.
This research is devoted to the outstanding facets of the bon between these two cities and the effect upon knowledge gain and spread.

Islamic seminaries(in Arabic: Hawzas) in Karbala are among the important Shia seminaries، well known for being a center to prepare and qualify distinguished supreme leaders(in Arabic: Maraaj’)، teach many students of religion، and license many orators and preachers، due to the Shrines of the two Imams; Al-Hussein and Al-Abbas. The family of Sibawayh is among those families which resided in Karbala and had a lot of scholars، supreme leaders، specialists in jurisprudence and exegesis، preachers in Iraq(Karbala، Najaf)، Iran(Yazd، Mashhad). For tens of years، the family members were the source to different scientific and cultural services in Iraq and Iran.
In the 13th. and 14th. hijri centuries، some of the family scholars were too famous in preaching، guiding people، contacting with the youth، having patriotic sense of resistance، modesty، etc. Some of the distinguished names of family members were: Akhwand Mullah Ali Sibawayh Al-Yazdi، Akhwand Mullah Abbas Sibawayh Al-Yazdi، Sheikh Ali Akhbar Sibawayh Al-Ha'iri، Sheikh Muhammad Ali Sibawayh Al-Ha'iri، Sheikh Muhammad Hassan Sibawayh، Sheikh Mirza Ahmad Sibawayh، Haj Sheikh Muhammad Hussein Sibawayh.
According to that، the present research is a survey to this family and their prominent services، based on oral informants and written sources.

The spread of religious schools in Karbala is highly noticeable due to the several historical events and follow-up developments، which influenced the prosperity of the city and the growth of its population. Such schools paved the way to people having religious knowledge and acquaintance with the spiritual centers of Imam Al-Hussein and Imam Al-Abbas Shrines.
These schools played a vital role in the life of this city since the time of the scholars' migration to it and the attention it received from religious supreme leaders. Thus، these types of schools were established within the two Shrines of the Imams and the buildings around. The private residences of the scholars were also prepared for this purpose. All these were used to the jurisprudence and intellectual flourish of the city.
The present research traces back the origin of the schools، their founders، their intellectual influence upon the city and the Islamic world، their Islamic-based architecture and construction(decoration، ornament، windows، doors، yards، etc.)، money for help in study، etc. the research has focused on(Al-Mahdiya School) and its establishment، founders، growth، scholars، students، destruction and expropriation، etc.

A lot of social and political developments that Karbala underwent during the Ottoman Era، and the reaction that followed them all influenced directly the relations between the Ottoman Empire(the actual reuler) and the Safavid Persia(the spiritual guardian of the locals)، due to the demographic structure of Karbala.
The book entitled "Al-Bilad Al-Arabiya" by "Fadil Bayat" has tackled these issues depending on the Ottoman documents found in the documentary center in Istanbul، Turkey. These documents recorded step by step all the actual events that the locals suffered from، in addition to the clashes between the two empires. The current research presents a historical systematic survey of the minute details of the book under study.

In the second quarter of the 19th. century، Karbala witnessed many political events، the most important of which was the (Manakhor Incident)(1825-1828). This incident stimulated resistance and national awareness in people in Karbala.
Karbala was somehow far from the central government of Baghdad، living under a three-position local government of: the head، the custodian of Imam Al-Hussein Shrine، and the ruler. This was the situation till Dawud Pasha came to rule Baghdad. He overruled the city by appointing a ruler named Fathullah Khan، known for his bad actions and manners towards local residents and pilgrims to the Shrines، as well. Subsequently، the local residents of Karbala rose up against Fathullah Khan and his fellow soldiers، who were all killed in the uprising. Another ruler was appointed to Karbala; Ali Afandi، who came after a reconciliation between the local residents and leaders and Dawud Pasha. This reconciliation stated that the residents and their leaders were conditioned to help the new ruler; in a step to firm up the Ottoman control over Karbala. Yet، Ali Afandi was not different; locals and their leaders attacked and killed him with his elder son because of the same ruthless policy and disregard he followed against them.
Dawud Pasha determined to control over Karbala، after he succeeded in controlling Hilla in 1842. He resorted to re-appointing and re-discharging local leaders to break up the residents. He succeeded in that action after discharging the local head Hussein Al-Darraj and appointing Sayyed Wahab Al-Tu'ma، giving him the three positions: the head، the custodian، and the local ruler. In view of that، local people were divided to those who stood with Sayyed Hussein Al-Darraj and those who were with Sayyed Wahab Al-Tu'ma. This division led to the fight between the two parties and to arresting Sayyed Wahab Al-Tu'ma. That was the main reason which pushed Dawud Pash to send his troops under Sulaiman Al-Manakhor، who beleaguered the city for four years which witnessed ten incidents of fighting. A reconciliation was made later between the two parties، the locals and the troops، in 1828.

Biography books and memos and earlier philosophers، such as Aristotle(384-322 B.C.)، stated that humans seek happiness and reject sadness and that happiness is attained only through ethics، with moderation as its path.
This research reads ‹moderation› as a trait in the personality of Sheikh Al-Bahrani who pioneered this trend in a stage of clashing between the two schools in Karbala: Akhbari and Usuli. This trend was idiosyncratic in his methodology to Fiqh، as being a basis to the study of Qur'anic discourse، and his dialogue with the other. Such line of moderation came after a period of Akhbari authority that rejected and eliminated any Usuli movement. Thus، Al-Bahrani adopted ‹moderation› in a step against radical religious extremism.

Fiqh is an important science in the Islamic sharia، where laws and canons are determined، understood، and regulated. From the early dawn of Islam، scholars paid great attention to this field، establishing its roots and bases and building its premises. Scholars belonging to Ahlul-Bait dogma worked influentially from the Major Occultation of the Twelfth Imam، Al-Mahdi ibn Al-Hasan، till now.
This research sheds light on the school of Karbala، an important Usuli seminary، for the leading role it took in altering Usuli methods of Fiqh and spreading them to other seminaries.

The current research sees the relation between logic and fiqh as essential without affecting its Islamic particularity and strength of outcomes. This is signposted in one significant book، within the school-of-Karbala line of thinking; it is ‹Al-Fusul Al-Gharawiya fi Al-Usul Al-Fiqhiya› book، written by Mohammad Hussein bin Mohammad Rahim Al-Tahrani Al-Isfahani Al-Ha'iri(died in Karbala 1255 hijri).
The research is divided into two sections. The first one is a theoretical background about the conceptual nature of this relation، showing the difference in-between; in deduction and not in the general frame. The second one is a practical part، with two sub-sections; analyzing some issues in the aforementioned book through both the logic content and the presence of deduction.

Ali ibn Sheikh Hussein Al-Karbala’i is a Karbala’i scholar in the Islamic seminary of Karbala in the 12th. centuray, with no exact date of birth or death. He made use of the Islamic seminaries in Isfahan, and Karbala and he was a follower of Mohammad Baqir Al-Majlisi and Rafi’ Al-Din Al-Na’ini. He wrote about twenty books on different Islamic fields, mostly in Persian; ‘’Tasdid Al-Lisan’’ in Quranic recitation, ‘’Al-Sayd wa Al-Dhaba’ih’ and ‘’ ‘Aqd Al-Kisa’ fi Fiqh Al-Nisa’ ‘’ in Fiqh, and ‘’Rawdhat Al-Ridhwan fi ‘Amal Ramadhan’’ in pilgrimage.
One of his books is a monograph called ‘Al-Ujala fi Tahqiq Misdaq Al-Jalala’ and ‘Sabab Al-Ikhtilaf fi ‘lmiyat Lafdh Al-Jalala’ that handles the rationality of the name of ‘Allah’, the way of difference in naming, clarifying the types of knowledge, whether the word ‘Allah’ in Arabic is a noun or an adjective/a description, its derivation, his judgement and viewpoint that is based to Quran and the traditions of the Infallible Imams.
He also wrote another monograph, as a preface to the first one above, commenting on the reasons of the difference in naming ‘Allah’ and not another word, like ‘’Shams’’(i.e. sun). The two monographs are two rectified and verified versions of the original monographs, cataloged in Al-Mar’ashia Library/Qum, no. 4404).

Karbala still is fill with well-known men of letters, scholars, and poets who have contributed truly to heritage-based life and have enriched humanity in general and Arabic in particular with their works. The poet(Sheikh Ali bin Ahmad Al-Faqih Al-Amili) is a case in this regard.
The present research studies, verifies and rectifies the poet’s divan through two sections. The first section is devoted to studying the poet’s biography and poetry. The second section focusses on verifying and rectifying his divan. The current research hopes to uncover this prominent literary work, making it at the hands of researchers.

The validation of the hadith was moved to the central narrator after the school of Hilla. This has led many scholars to compile numerous books on the subjects of Hadith’s consolidation and weakening. Ali ibn Hussein Al-Khaqani (1916) is a Jurisprudent whose scientific origins are both from Najaf and Karbala. He has compiled a book on Hadith narrating. In this article, we have tried to investigate Al-Khaqani’s comments on narrators due to several important issues ahead: ((alteration/ amendment of legal document)); the term ((narrated on behalf)); the interlocutors of the narrators; the aspect of ((those who not been taken as narrators)); Sheikh Tusi’s ((Implication of Majority on Trustworthiness)); and Trustworthiness or lack of Trustworthiness of the Mashayikh al-Ijaza.