KARBALĀʾ HERITAGE Quarterly Authorized Journal Specialized in Karbalāʾ Heritage

Searching in heritage is attentively considered by researchers everywhere for the sake of defining it for the coming generations, shaping a distinct identity for the whole society, modelling social frames of knowledge, and enabling its cultural self-paradigm through flexible time constraints. In these terms, it is necessary to look at the heritage of Karbala’i men of letters and scholars to discover their aesthetic, artistic, and ideological values, as represented in Sayyed Murtadha Al-Wahab’s poetry in his divan through ‹religious intertextuality’.

It is beyond dispute that both Karbala and Kadhimyya cities are
co-related essentially through many strong facets of similarity: enclosing the revered bodies of Ahlul-Bayt, (Imam Al-Hussein, Imam Al-Abbas, Ali Al Akbar, Imam Musa ibn Ja’far, Imam Muhammad ibn Al- Al-Jawad).
As a mark for this co-relation, consider the conceptual heritage of the figures of the two cities, the mutual bonds of the two seen in scientific, literary, political, administrative, and jihad ties, and other aspects that enrich Karbala heritage.

It is a quite well known fact that to take care of heritage and commemoration of noblemen and scholars is to immortalize their significant roles and marks among people, even when they are not present. As such, each nation would clearly introduce to the world its ideology, thought, knowledge, morals and deeds, scholars, thinkers and reformers for the sake of creating Islamic codes of practice, Muhammadi manners and conducts, and other habits and lifestyles.
The first section of this research introduces Sheikh Hadi Al-Karbala’i through the eyes of his contemporaries, namely; his son, Sheikh Alaa. The second section is devoted to the documentary aspect of Sheikh Al-Karbala’i’s life, in terms of letters and epistles from his friends in and outside Iraq. These are classified due to themes into two groups, each is verified and documented. The research ends up with some conclusions that pertain to the studied issues.

Societies and social clubs are part of the distinctive social history of Karbala. They are characterized with good organization, internal system, elections, administrative boards, activities, official consents whether from Karbala local government or the Iraqi Ministry of Interior.
Some literate young people in Karbala had established these and had achieved particular cultural, social, and administrative activities and happenings. They took this initiative to play a social role for benefit of the society of Karbala, keeping conceptual, cultural, and social heritage through generations.
In addition, certain governmental bodies in Karbala had also participated, at that time, in officializing these associations and clubs via official correspondences to the Iraqi Ministry of Interior.

This research studies Reasoning through Quran as employed and functionalized by a notable Shia figure and scholar in Karbala; Sayyed Mohammad Kadhim Al-Qizwini, in his explanation of ‘Nahj Al-Blagha’.
It is noteworthy that Al-Qizwini has made use of the Quranic lexicon in most of his religious texts, related to ‘Nahj Al-Balagh’, which are full with Divine intentions and rules, theological bases, whether (in)direct or Quranic forms and meanings merged into them.
Due to that, the research is divided into an introduction entitled (Mohammad Kadhim Al-Qizwini and Reasoning through Quran), and two sections. The first section, entitled (Systems of Reasoning through Quran), investigates reasoning via a part or the whole ayah, or even some ayahs. The second section is titled (Methods of Reasoning through Quran). It handles the positions of reasoning, its features, its whole identity, its methods (theological, ethical, instructive and informative, linguistic, jurisprudence, etc.).

Iraq is highly significant for many writers, literate people, tourists, and politicians for its distinctive geographical location, economic wealth, and cultural role. Thus, it is not strange when looking at the huge pile of orientalists and explorers who traveled to this land for this or that purpose.
Karbala is so much important for tourists who compiled information about this unique city. Among them is Abd Al-Ali Khan who jotted down his real-life observations in his “Adeeb Al-Mulk’’, which is translated into Persian language, rectified and verified by Sayyed Mas’ud Gulzari, and published in Tehran 1364 Persian year, 1985 A.C.). What is particular in these observations is their exact depiction of food, houses, date palm trees, shops, public paths, and governmental palace and its guards. Nevertheless, some pitfalls are recorded in these observations, with overstated numbers that are based on estimation.

Karbala has an outstanding position in the hearts of Muslims, and in the eyes of almost all people; tourists, and pilgrims of the Islamic world. This has an effect upon its economic and social standings. Although this city suffered from negligence and inattention during the Othman bad administration, it kept its economic prosperity and agricultural active production for the benefit of local markets of the adjacent cities and towns. This city is also known for rich watering systems and virgin lands, hence commerce, marketing and business all over the year.

Societies and social clubs are part of the distinctive social history of Karbala. They are characterized with good organization, internal system, elections, administrative boards, activities, official consents whether from Karbala local government or the Iraqi Ministry of Interior.
Some literate young people in Karbala had established these and had achieved particular cultural, social, and administrative activities and happenings. They took this initiative to play a social role for benefit of the society of Karbala, keeping conceptual, cultural, and social heritage through generations.
In addition, certain governmental bodies in Karbala had also participated, at that time, in officializing these associations and clubs via official correspondences to the Iraqi Ministry of Interior.

Linguistic levels are hierarchically built and co-built to justify several worlds of forms, meanings, and functions, starting with the ‘’part’’ in form to the ‘’whole’’ in structure, and patterned due to rules and principles that facilitate morpho-syntactic description. Then, these are utilized when deciding upon the textuality of a text with its linguistic co-reference, which is still disputable in terms of speech authority.
Sheikh Al-Kaf’ami exploits ‘’Dua’ Al-Simat’’ on morpho-syntactic bases in his attempt to discover the forms, meanings, and functions in the context of this supplication, depending on the co-relations and signs encompassed in the text under study.

It is a well-known fact that the word in the Quranic context has particular extensive space; meaning is transferred from the more specific to the more general and all-encompassing within the appropriate context that enhances and augments new aspects of meaning.
This tendency is clearly seen in Al-Kaf›ami in his exploitation of ‹›Dua› Al-Simat››, through the probable and possible revelations of meaning. The present research is divided into a prelude, an introduction, and two sections. The prelude and introduction are devoted to semantic density and the text under study. The first section focuses on the semantic fields of the Quranic word based on synonymy, morphologically derivational measures, and directionality antonym. The second section is dedicated to the mechanism of the semantic density in the data through using Quranic examples, probable meaning, linguistic differences, and scholars› viewpoints. The conclusions end up the research.

Russian formalists have greatly influenced literary studies in their terms, viewpoints, and tools and practices. The pioneers in this school focus their attention on analyzing literary “text’’ deeply through particular poetic techniques. The current research adopts a critical-linguistic approach in examining the well-known eulogy of Al-Kaf’ami.
Al-Kaf’ami pays his attention to the receiver encoding the message in all stages, in order to shape his ideas and intention, uncover them evidently, and persuading the receiver into accepting them. This eulogy is much closer to the expressive mode of discourse when conveying emotion via specific phonological paradigms, parallel rhythmical structure, and other poetic levels of structure. All these are employed to motivate the receiver reading this eulogy and understanding it as one piece of drawing, where the parts contribute to the whole which encompasses them.

Taking care of heritage indexes by Karbala scholars has been seen as a noticeable phenomenon for all their publications during many ages. The school of Karbala is figured by its Islamic origins of the science of indexing, as noticed in the summary of Al-Kaf’ami of ‘’Fahrast Asma’ Ulama’ Al-Shia wa Musanifihim’’ (Index of Shia Scholars and Compilers) written by Sheikh Mutajab Al-Din.
The original book of Muntajab Al-Din completes the index of his senior professor, Al-Tusi, with (544) scholars and intellectuals being abridged into only (104) in the index. The reason of selecting such individuals is to immortalize and commemorate those great figures and their biography, including Muntajab Al-Din himself.
The present work rectifies and verifies this summary through the following steps: 1. Rectifying and editing the text in hand by comparing the printed text in the cultural and intellectual affairs of Al-Abbas Shrine and the original manuscript (those particular pages of the summary; pp.186-191); 2. Elucidating and documenting the figures in the manuscript of Al-Kaf’ami and then co-referencing with other sources as regards such figures to build an accurate picture of the form and content of the manuscript. It is worth mentioning that the present text is highly exposed and authenticated in terms of Arabic language wording and structuring.

The present study focuses on significant historical documents issued by Shia scholars in Iraq for keeping the gifts, valuables, and endowments of Holy Shrines in Iraq (namely: Alawiyya, Husseiniyya, Abbasiyya, Kadhimiyya, Askariyya Shrines), against the hostile takeover of these possessions under different excuses; amendments, saving in safe places, and museums. These documents are limited to the period (1367/1948-1387/1967).

Among the texts for reciting, before the sacred places such as the holy shrines of infallibles Imams, is “Al-Ziyara Al-Jami᾿a Al-Kabira’’ narrated from Imam Al-Hadi (AS) in an authentic way (i.e. the chain of transmission is reliable). It has a special status in this regard and many Shia scholars have written commentaries and exegesis about that. “Anwar Al-Sati’a fi Sharh Al-Ziyara Al-Jami᾿a’’ is a considerable and significant commentary that has penned by “Sheikh Jawad Al-Karbala’i’’ and is counted as one of the comprehensive interpretations in Arabic language. Although the author has written his book in Arabic language, but in some occasions he invoked to Persian poetry for more enlightenment and explanation. In this paper, we try to examine the interpretive method of this book partially. Due to expertise of the author in Islamic sciences, he sought to suggest the multiplicity of meaning and internal layers of words and utterances of “Al-Ziyara Al-Jami᾿a’’ exhaustively by scrutinizing the lexical, grammatical, jurisprudential, theological, philosophical, ethical, traditional, and interpretive issues as possible in each section of “Al-Ziyara’’ text . The author emphasized some important issues in his preface of the book such as the significance of role of Imams authority (Walayah) and its subdivisions: absoluteness (Mutlaqa) and restricted (Muqayyada); distinguishing between authority and prophecy and the importance of the pilgrimage for better and deeper understanding of “Al-Ziyara Al-Jami᾿a’’. As we shed light on the methodology of the author, there are three main interpretive methods and approaches in this book which can been seen throughout the commentary and annotation. The mystical approach is seen salient and noticeable during his explanation and commentary, the philosophical approach that functions as the complementary to the former approach, and the theological approach which sets the Shia’s positions in doctrines of beliefs in light of “Al-Ziyara Al-Jami᾿a’’. Moreover, a special feature of this book is the employment of many hadiths from early and late Shia and Sunni’s collections and sources such as Basa’ir Al-Darajat, Al-Kafi, Al-Tawhid, Nahj Al-Balagha, Ghayat Al-Maram and Tafsir Noor Al-Thaqalayn for explicating and exemplifying the meaning of words of “Al-Ziyara Al-Jami᾿a’’.