KARBALĀʾ HERITAGE Quarterly Authorized Journal Specialized in Karbalāʾ Heritage

Due to the availability and existence of the holy shrines in
it، Karbala city has been of great significance in the Islamic
history ; it became a centre of attraction for a great number
of scholars and a place of residence for many well- known
scholars and scholastic families such as Aa›l Tabaa›taba who
descended from Al- Imam Al- Hasan (pbuh) and who got a
renowned fame . A great many member of this family have
had their impact in the scholastic and scientific movement
in Karbala، the most prominent of which was Al – Sayyd
Muhammad Al- Mujahid Al- Tabaa’tabaeey born in Karbala
in 1180 A.H – 1766A.D ; he went back to a well- known
scholastic family، which contributed much to his scholastic
bringing up . He started his way in the scholastic Hawza and
continued his way till he got the degree of Ijtihad and giving
Fatwas . Due to his great knowledge، he had his remarkable
impact and imprint on the teaching and scholastic movement
; that was clearly seen in the great majority of his writings on
jurisprudence and its principles and rudiments .
Due to his humane virtues، Al – Sayyd Muhammad Al-
Mujahid Al- Tabaa’tabaeey was part of the problematic
situation of his age ; The attack of the Wahabbies on Karbala
in 1216 A.H. – 1801 A.D and the robbery of the properties
and possessions of Imam Husain’s ( pbuh) holy shrine and
burning it in addition to killing the religious scholars had agreat negative effect on him . He was forced to leave Karbala
and headed to Karmanshah ( in Iran) to seek and ask for the
help of the shah of Iran to protect the holy shrine and also to
keep the social and religious status of his father as a great
‘Marji’ in Karbala . He، then، went to Asfahan ( in Iran) and
settled down at it and taught there and also he was busy in
composing and writing books until his father’s death in 1231
A.H – 1816 A.D. He then came back to Karbala and got a
remarkable position and social status as he became the ‘Marji’
for all the Shiite Imamate followers all over the Islamic world;
that obliged him to protect and defend the Muslims against
any foreign attack . He، therefore، defended the Iranian villages
and towns against the Russian attack as he issued the Jihad
Fatwa in addition to his participation in the Jihad . Accordingly،
he was denominated as Al- Mujahid . He achieved victory on
the Russians but he then died because of the treason by the
Qajary army ; he died in Qizween when he was on his way
to Iraq because of that treason in 1242 A.H – 1827 A.D . His
corpse was sent back to Karbala as he was buried between
the two shrines and his grave is still there . Beside his grave، a
school building was built which carried his name but was then
demolished and destructed in 1400 A.H. – 1980 A.D. due to
the enlargement and extension of the area between the two holy shrines .

The holy Karbala city was well – known of its being the source and
origin of a great number of scholars from whom the Ummah has greatly
benefited as they have had their noticeable contributions in all fields
of knowledge and in the science development . It was also the centre
of a great number of scholars، recitors and authors ; these recitors and
narrators had their great and important role in transferring narrations and
sayings and speeches . In the same regard، there were many narrators
who had a great and remarkable role in reciting and who were affected
by the books concerned with the men’s and personnels ‘ biographies
who had their contribution to the development of the scientific rise
and development in the holy karbala city . This is why I have chosen
a personality and figure such as ( Al- Sheikh Abu Muhammad Ilyas
Bin Hisham Al- Ha’iry who was one of the students of Al- Sheikh Al-
Toosy، the second ; he recited a great number of narrations which he
heard from his father، Al- Sheikh Abu Taa’far Al- Toosy . Accordingly، a
number of topics .
The research also included an introduction and a conclusion . May
Allah، the Most High، help me to be successful .

The present research tried to concentrate on Al – Sayyd
Fakhar Bin Maad Al- Ha’iry and His Book Al- Hujja ala’ Al-
Thahib ila Takfer Abi Talib ‘ and to show its importance and
approach which contributed to making it the best book during
that period . To achieve this، a number of things should be
considered : First، bringing into view the nature of the period
in which he lived ; second، mentioning the biography of Al –
Sayyd Fakhar Bin Maad Al- Ha’iry as mentioned in a great
number of reference specialized in genealogy and man’s life
. Third، a reference was given to his book، the subject of the
present study to show its chapters and sections and talk a
bout them in detail . May Allah، the Most High، help me achieve
this goal

The holy Karbala city witnessed a remarkable literary activity
which contributed، in one way or another، to the literary rise the city
witnessed last century . Attaching importance to the Arabic poem
was the first of such literary productions . Accordingly، the Karbala
literary arena flourished as to the appearance of a number of local
poets who produced and left a literary heritage which deserved
to be glorified and which was worthy of study and attention . It is،
therefore، important to pay attention to the role of these poets who،
due to their literary role، enriched the heritage of the city in the
field of poetry . Al- Sheikh Muhammad Hasan Abu Al- Mahasin
was considered one of the most eminent poets who contributed
to the movement and documentation of the events that the city
witnessed through their literary role or through their political and
social acts . This had an influential effect on the community
of Karbala . The poet، Muhammad Hasan Abu Al- Mahasin Al-
Karbalaiy had his great role on the Iraqi arena and sphere . One
could easily notice his political role، act and stand towards the
happenings he experienced through his poetry as his poems
portrayed and described in general and Karbala in particular . It also
showed his stands the political happenings Iraq had witnessed
towards such happenings . That was clearly reflected through his
poems which were full of the signs and indications to the political
matters Iraq and the surrounding countries witnessed . . Through
poetry، one can notice the stands and opinions of Al- Sheikh Abu
Al- Mahasin Al- Karbalaiy when looking at his chieve unity . Al-
Sheikh also called for supporting the Otalking about the Arabs
history and urging them to attoman State in its war against the
western countries ; this clearly reflects his religious identity as the
Ottoman State has been an Islamic state standing against the
western with the religious Marjia ' ( the Religious Representive )
in the holy Najaf and in the holy Karbala which was clearly seen
in his poems which called for putting oneself under obligation
for the Jihad Fatwa all through the occupation period and also
the Fatwa which called for demanding back the rights during
the nineteen twentieth revolution; this shows his patriotic stands
. His political and patriotic stands were not restricted to poetry
but، rather، he had his real political contribution in the nineteen
twentieth revolution as he was elected as a member in the Karbala '
delegate to negotiate with the British representatives after issuing
the Fatwa by Al- Sheikh Al- Shieerazy on the twenty ninth of May،
1920 in addition to his role in the Mully council as a representive
of Al- Sheikh Muhammad Taqy Al- Shieerazy . He was one of
the seventeen wanted people by the British government . His
role did not stop here، but rather، he had his political role after the
nineteen twentieth revolution as he assisted the nomination of
Faisal as a king on Iraq he also rejected the Iraqi – British treaty in
1922 . He had his remarkable role in the Karbala conference held
in 1922 against the attack by the Akhwan، on the Iraqi citues . He،
then became the minister of Education in 1923 .

The poets are still inspired by all that is high and immortal
of Imam Husain's ( pbuh ) eminent personality who is unique
in his granting and sacrifice ; they express their hot feelings
towards him and towards all his progeny and his followers and
supporters who sacrificed for him and for Islam in addition to
showing all the sufferings and captivity they suffered .
The poets were inspired by these events and they expressed
their condolence and sorrow towards Imam Husain ( pbuh) and
his progeny in addition to the fact that such poets used and took
such events as a motive and as a doctrinal route in their daily
life .
Al- Sheikh Hadi Al- Kafajy Al- Karbalaiy was one of these
brilliant personalities in the past century . In his Husainy poetry،
the meanings and implications of Al- Jihad were represented
and expressed through four pivots and sections

The Shiite literature was greatly focused on and was of
great concern after the happenings of Al- Taff Battle . Much
debate has been noticed regarding that Battle all through
human history Accordingly، elegizing Imam Husain was greatly
appreciated and evaluated in the Arabic poetry as no other
type of poetry was given the same rank and status . That sort
of poetry resulted in a reaction against the Amawy oppression
and injustice directed against Ahlul – Bait ( pbuth) . As a result،
the poetry flourished and spread in the literary area ( field) .
Anyone concerned with this type of literature would notice
in Al- Husain’s elegy a great number of sorrowful and painful
images which resemble a firebrand which burns the heart of
every human being in this  niverse . A great number of poets
of Al- Taff literature who were famous of such art were noticed
. However the Karbalaiy Husainy poetry would still be a spring
and a source with no end all through history as it is not only of
an emotional dimension but also of a religious on . Besides ،
this sort of poetry spread and was found mostly in all Islamic
countries .
The present study displayed and showed the most
prominent features of Al- Husainy's elegy in the poetry of Ibn
Al-  rinids .
The descriptive analytic approach was followed and
adopted but taking into consideration the reservation and
cautiousness side in the religious researches . A division of
the elegy side was then carried out showing their aesthetic
features . This was then followed by showing the most
prominent and fundamental features of Al- Husainy's elegy
in the poetry of Ibn Al-  rindis ; this poetry was full of satire
and was sorrowful . Besides، the poet delineated and pictured
gloomy and sorrowful images where ones hearts were
directly affected . Addition ally such poetry was characterized
by eloquence with true feelings ; it was sound، expressive،
emotional and decisive in its description . It called for revolting
against the tyrants all over centuries . Besides، this sort of
poetry has a profound effect on its readers ' and addressees
' spirits and minds .

The present research tried to shed light on the history of the
establishment and development of one of the most purified
and holy lands ; it is Al- Hair Al- Husainy، the holysacred .
Some studies have tackled this subject before، the first of
which was the study by Al- Sayyd Abdul – Jawad Al- Kileedar
in his book’ The History of Karbala and Hair Al- Husain، the
second was by Al- Sayyd Abdul – Jawad Al- Kileedar in his
book Bughiatul – Nubala fi tareekh Karbala ( The Nobles ‘
Desire in the History of Karbala ) and the last was an M.A.
thesis from the University of Kufa / College of Arts by Ameer
Jawad Kadhim entitled Al- Hair Al- Husainy–A Historical
Study 61 – 656 A.H. ) . The researcher considered some of
the mistakes and shortcoming Al- Sayyd Abdul – Jawad Al-
Kileedar committed and unfortunately were not noticed and
considered by the researcher، Ameer Jawad Kadhim insipte
of their studies being particularly concerned with this subject،
Al- Hair Al- Husainy . This is why I have started writing on
this subject to correct the mistakes and to fill in the gaps they
have ignored but briefly as the subject was، in some respects،
extensively investigated .

The social ، economic and political situation in Iraq had
an effect on the intellectual aspect of life . The cultural and
education al educational side received no attention from the
Ottoman state as the educational services and requirements
were not of its concern until the mid of the nineteenth century
but that task was given to individuals and groups . Before the
emergence and establishment of modern schools، education
in Iraq was restricted to ‹Al- Katateeb› where Arabic was the
only language of teaching and such ‹Katateeb› were the only
source of graduating the educated people in addition to the
religious schools which were considered a continuation and
extension of the Arabic schools in the Islamic period .
Before the application of the modern educational system
by the Ottoman state in the nineteenth century، Katateeb
were the only way and source of teaching during the Ottoman
Reign . As a result، the Ottoman government faced some
difficulties when opening delayed and late schools in the
early stage of the twentieth century Firstly، Karbala was
considered the centre of the intellectual and Islamic radiation;
secondly، as it was the centre of the religious Hawza due
to its distinguished and remarkable religious and scholastic
position، it has become the focus of attention and the target
and destination for thousands of students and jurisprudence
and religious men seeking knowledge from different parts of the Islamic world so as to get knowledge on the principles
of the Islamic Sharia . Accordingly Karbala continued to have
its intellectual role due to its being the centre of Al- Marjiah'
( the most pious men) and also due to its being an important
centre of the intellectual radiation .
In brief، the governmental education in Iraq gradually spread
represented by its schools and institutes .
Before that، the educational systems were considered
elementary and not developed ; their aims and advantage
were restricted .
The emergence and spreading of the governmental
education played a great role and was considered an important
factor in the prosperity of the intellectual thinking in Iraq during
the late Ottoman Reign

The present study dealt with the economic status of Karbala
city in the Abbasid period . Accordingly , the research was the
put forward to show the economic policy of the Abbasid state
and its impact on the economic situation of the holy Karbala
city . The importance of the present research comes from
the fact that it has dealt with the holy Karbala city , a place of
deep- rooted civilization .
The present research tried to shed light the economic status
of the holy Karbala city and the stages through which the city
passed between the ebb and flow due to the Abbasid state
policy the city underwent and the injustice and oppression it
suffered .