KARBALĀʾ HERITAGE Quarterly Authorized Journal Specialized in Karbalāʾ Heritage

It is a well-known fact for all scholars، men of letters، and researchers that the 4th. hijri century(the 20th. century after Christ) witnessed a scholastic and an intellectual movement in Iraq and in Najaf، in particular. This was represented in the large number of writers، literati، intellectuals، and legal scholars، including those who were in the position of Ja'fari Jurisprudence in certain courthouses established by the government at that time.
The aim of the present research is to examine the biography and account of those judges in Karbala district.

The current research sheds light on the efforts of Karbala scholars in recording the episode of Imam Al-Hussein killing. It tries to follow such efforts, though referencing is too little, by collecting any information in hand, whether in books in whole or only titles of books. Yet, the focus is on the efforts of a prominent scholar, Hibat Al-Din Al-Shihristani, who is known for his scientific approaching to the rise of Imam Al-Hussein. The title and content of the book by this figure, in addition to his other works, provide a clear picture of this scholar and his methods in writing history in general and in the cycle of history in particular.

Karbala was and is still a destination، a purpose، and a target for knowledge seekers and scholars from everywhere، living in its literary، intellectual، and religious atmosphere and surrounded by scholars، literati، and intellectuals. Several respected families of superiority in jurisprudence، renovating، and science and skill.
The present study focuses on a brilliant and distinct scholar and his family; The Grand Sayyed Ali Al-Husseini. It tackles his descent and succession، his biography، his religious، social، and intellectual positions، his reconstruction efforts to rebuild the old wall of the sacred city، bring drinking water through digging ditches to connect rivers، streams، and reservoirs، etc. and his efforts in land conservation; all are still seen in Karbala.

Still the history of Karbala needs a lot of study and scrutiny, particularly those times under the Ottoman Empire. This scarcity of studies is due to the shortage of Turkish and Persian translated references, sources, manuscripts, and documents. Most literature related to these times is in the Turkish, Iranian, and European archive in their native languages. Yet, new translated documents are now available on that incident in 1843; that is the reason of choosing this topic.
Karbala assumed the self-governance responsibilities, away from the direct Ottoman control, and used to pay taxations to the central government in Baghdad. Yet, Karbala was under the control of some rebellion groups on the local government of Karbala and even the central one in Baghdad. Such groups behaved chaotically in accord with their benefits, leading the public to resent and be displeased. The behavior of these groups was at the times when the Ottoman Empire underwent some restorations, recalling for more central and direct control over all territories, including Karbala. This issue was a motive for Mehmed Necib Pasha, also known as Muhammad Najib Pasha, an Ottoman statesman and governor, to regain complete control over Karbala. Not only Karbala residents who suffered from this incidence; British, Russians, and Persians also were effected.
As for the Qajar stance against the Ottomans, the state was heated and intense; war was about to start between them were it not for the interference of United Kingdom and Russia to stop war that affects all opposing parties.

Sayyed Ali bin Mohammad bin Ali Al-Tabatab’i Al-Ha’iri (died 1231 hijri), a student of the two distinguished scholars Sheikh Al-Wahid Al-Bahbahani and Sheikh Yousef Al-Bahrani, is a well-known figure in Karbala Islamic Seminary. He is distinguished for his book ‘‘Riaydh Al-Masa’il fi Bayan Al-Ahkam bi Al-Dala’il’’, a jurisprudence inductive thoroughly-deep course, which is still taught with authenticity in Islamic Seminary.
It also includes his views regarding Hadith reporting and documenting, and usul.
This research focuses on one issue in terms of Al-Tabatab’i views; ‘‘Consensus’’, through which much Hadith reporting and documentation is authenticated and legitimated.

Sayyed Mohammad Ali Al-Tabataba’i, known as ‘‘Al-Mujahid’’, (died 1242 hijri) is one of the figures of Karbala. He left many books in different religious fields, based on various approaches that suite the nature of the field and goes with his induction and deduction. His book, ‘’Umdat Al-Maqal fi Tahqiq Ahwal Al-Rijal’’, is significant in this regard.
The current research focuses on the approach that is followed in this book, the sources he referenced when indorsing Hadith reporters/narrators, and the tools employed to analyse terms like (analogous/different). the present research is divided into a preface, an introduction, and some sections that reveal his approach and clarify his ideas. The research has concluded that Al-Tabataba’i takes too much care of the opinions and views of the earlier scholars in the field of reporting, such as; Mirza Mohammad Al-Istrabadi and Al-Wahid Al-Bahbahani, through criticizing, commenting, assessing, and opposing them sometimes.
The present research adopts a descriptive approach in following up the methodology of the figure under study.

The present study tackles the notes raised by the writer of the valuable fiqh encyclopedia ‘’Al-Hada’iq Al-Nadhira’’ for/against the approaches followed by late scholars and their views. Among these notes is the view of Al-Hilli school which first worked upon (the opinions of the companions) to reach a legal judgment through reasoning and then rejected such opinions once the school discussed the different views. Al-Bahrani also talked over the issued raised by the writer of ‘’Al-Ma’alim’’ who discredited the believers in ‘’Consensus’’ that diverges from the essence of truth, who themselves maintained in their usul studies that ‘’divergence from the essence of truth does not discredit Consensus’’. In addition, Al-Bahrani criticized late scholars not being able to scrutinize sufficiently each and every legal issue by itself. In this regard, late scholars in many situations rested upon reviewing, for instance, Al-Tusi’s ‘‘Tahdib Al-Ahkam’’ which is devoid of justification for/against legal issues. Due to this in particular, such scholars denied the existence of authentic wordings, whereas these wordings are found in another source. Likewise, Al-Bahrani considered the views of the Akhbarist Sheikh Mohammad bin Al-Hassan Al-Hur Al-Amili in his encyclopedia ‘’Was’il Al-Shia’’, stating that some of the Sheikh’s impressions are weak regarding Hadiths.

Sighting the crescent of Ramadan in those distant cities was not a discussable matter among earlier religious scholars before the Late Sheikh Al-Tusi. Thus، no evidence is seen in their writings as for this issue. However، the first one to argue for it، and followed by other scholars، is Al-Tusi، who chose to be in favor of «union of horizons» condition between the city of the competent performing religious duties and the city where the crescent is sighted. Yet، it is observed that this issue was arguable depending on minor premises and the possibility of «diversity of horizons» only. The scholars who practiced and favored this premise neglected other major premises، adhering to the condition of crescent sighting in the city of the competent.
The first two scholars، within the Islamic Seminary of Karbala، who dissociated the minor from the major were the Late Sheikh Yousef Al-Bahrani and Ahmad Al-Naraqi.
Al-Bahrani believes that the ‘’diversity of horizons’’ is impossible، where the times and legal appointed periods are self-instructing، real، and non-relative among cities. In contrast، Al-Naraqi considers that the «diversity of horizons» is possible between the city of the competent and the city where the crescent is sighted، that is not necessary to know that the crescent is not to be sighted in the city of the competent، and that the crescent would be possibly sighted. When doubting، it is essential to co-refer to «absoluteness of evidence authenticity». In addition، there is no solid proof for the sightedness of the crescent being a condition to the competent.

Oratory and literary tools are substantial for writers and poets. The art of «Quoting» is a case in this regard، employed fruitfully by many poets from the dawn of Islam till now in their poetry. By depending on this tool، they can direct readers to Qur'anic teachings، hadiths، traditions، and instructions of the Prophet and his Household(PBUT).
Sayyed Nasr Allha Al-Ha'iri is one of the Shi'i poets who used «Quoting» in his divan. The practice of this art co-refers to his ability and full awareness in understanding and interpreting the teachings of The Qur'an، coloring his poetry with that distinctive Qur'anic mannerism.
The present study handles this issue in the divan of Al-Ha'ri in his poems directed to Ahlul Bait(the Household of the Prophet PBUT).

When talking about literature and its routes، the relation is so clear between vividness of the creative self/identity(poet، writer) represented in literary texts and his/her grasp of the literary manifestation. Thus، the literary scene receives its value that suites the aesthetic and artistic nature of(actors-acted upon) duality، leading to the creativity of texts.
This present research addresses the the literary scene in Karbala، represented through the literary discourse tools of the Karbala'i self/identity.
This family is the most distinctive one in Karbala، being known for poetry، oratory، and speeches of the best that can still be remembered in the remembrance ceremonies for the martyrdom of Imam Hussein(A.S). A very famous line of poetry، versed by the head of the family ‹Senior Muhsin Abu Al-Hab'، is always uttered with grief، lamentation، and sorrow - meaning: If the religion of(the Prophet) Mohammad would never be straight unless by killing me، thereafter، you، the swords of killing، take me to thee.
Through reviewing the related literature about the biography of the family members and the Husseini mourning، it is noticed that two members are well remembered in this regard in the history of the family: the ‹Senior Muhsin Abu Al-Hab; and the ‹Junior Muhsin Abu Al-Hab'. This family originates back to the tribe of ‹Ka'ab'، a well Arabic tribe known for poetry and oratory even in pre-Islamic times، where both arts were regarded as cultural icons for the group and the tribe as a whole.

The reader response to the Karbala'i poetry uncovers its richness of dramatization، based on conflict، actions، and characters; rhythmical and musical harmony of a highly organized poetic language; and illusion condensed to symbolize the deep conflict representing a very essential embodied truth in history. Therefore، the elements of text dramatization would achieve the artistic and thematic potential and the intention to enact that truth in the text itself.
Due to this، the dramatized sequence of the consecutive actions includes the maximum degrees of tension and drama in visualizing the viewpoint of Imam Al-Abbas(A.S.) which co-occurs with the conflict of actions to reach to a logical dramatized solution. This leads to a clear vision about these actions، and thus reveals the responsive sentiment of such major character in all its involvedness into an effective response. In addition، a dramatized universe that is structured and objective is created for the sake of persuasion and influence and a high aesthetic response.
The present study aims to explore the conflict of the major character of Imam Al-Abbas(A.S.) with the discrepancies of life through searching in its dramatized conflict in all forms and frames. Such conflict that results from the sense of tyranny and injustice can accurately mirror the intensity of tragedy within and around the characters participating in the actions. In this regard، the drama vividness، reproduced here، and the poetic language in the text are professionally harmonized to articulate a vital intended truth، well dramatized and well stimulating readers' response and reaction toward the end of the poetic text.
The current study depends on particular effective dramatized actions، where the values of these actions are nominated for being actors and responsive in the text. These actions gain their uniqueness in terms of characters acting and reacting with each other and with the sequence of events.

In hand is a monograph of jurisprudence the writer of which influenced by Karbala school, though he is a figure among the Radhawi Shrine figures. He spent some of his time in Karbala, learning at the hands of Sayyed Ali Al-Tabataba’i Al-Ha’iri, writer of (Al-Riyadh), as well as Sayyed Ibrahim Al-Qizwini Al-Ha’iri. This monograph concerns the intention continuity, which is fairly vague for jurists. It helps us to recognize the distinctiveness of the scholars who were learned in Karbala school and their talent and ability in solving numerous jurisprudence problems. The monograph is reserved as a property of the Radhawi Shrine library, and it includes the ijaza (testimonial) of Sayyed Mohammad bin Ma’sum Al-Radhawi and the preludes of Sheikh Issa bin Al-Hussein Al-Zahid and Sayyed Ibrahim Al-Qizwini.

The poet Sheikh wrote hundreds of poems, with thousands of lines, in diverse purposes; social, political, patriotic, glory, praise, elegy, satire, pedagogy, etc. Elegy is overwhelmingly seen in his poetry directed to companions, noble men, scholars in Karbala, and also to rules of Iraq.
His poetry is also full with the mention of the Prophet and his Pure Family (P.B.U.T); Amir Al-Mu'mineen Ali bin Abi Talib, the Pure Lady Fatima Al-Zahra', Imam Al-Hassan, and Imam Al-Mahdi (The Savior). The Battle of Karbala, with all its sad actions, is also present as reflected in the personality of Imam Al-Hussein (P.B.U.H.), his brother Imam Al-Abbas (P.B.U.H.), his sons, and his loyal companions.
Despite the fact that almost all the literary legacy of the Sheikh is still in manuscript, yet a small part of his divan is rectified and verified in this study after being classified into seven volumes. The rectified and verified part consists of three poems for Al-Qasim bin Al-Hassan (P.B.U.H) done through; regulating the text form in meters, disambiguating the diction, and contextualizing the historical events and referencing them. it is worth mentioning that his poetry is colored with different figures of speech (metaphor, metonymy, etc.) in addition to cohesion and coherence.

Toward the end of the 18th. Century there was a heated debate between the two schools: the Akhbari and the Usuli. The Akhbaris, headed by Al-Bahrani, believed that the sources of Islamic jurisprudence were only The Quran and the Sunnah (The Prophet's Traditions). Their school was firm and solid at that time. Yet, the Usulis, led by Al-Bahbahni, thought that such two sources need elucidation and interpretation. Thus, they put forward the theory of «Ijtihad» (i.e. independent reasoning or the thorough exertion of a jurist's mental faculty in finding a solution to a legal Islamic question; the independent effort used to arrive at the rulings of sharia).
This present study would investigate the reason why the Akhbaris were well known in Karbala, why it was weakened at the hands of Al-Bahbahni, in the last decades of the 18th. century, whose knowledge and published works with the efforts of his students paved the way to originate for the doctrines of Twelver Shi'ism in modern era.