KARBALĀʾ HERITAGE Quarterly Authorized Journal Specialized in Karbalāʾ Heritage

In the nineteenth century، Karbala City was attacked
many times by the Najdi ( Wahabi's), the first of which was
in 1801 . The attacks successively continued in 1806 as its
inhabitants were killed and its agricultural fields were despoiled
. In 1807 another Najdi Wahabi invasion reached Hilla first and
then extended to Karbala . The invaders surprisingly attacked
it in the day light and the people of Karbala stood against them
and forced them to retreat . In 1801 another Najdi Wahabi
invasion took place on Karbala، Hilla and Najaf cities and the
invaders surrounded the triangle incorporating the three cities.
In the present research, emphasis would be on the Najdi
Wahabi invasion in 1801 relying on what the French explorers
and French officials wrote down such the French consuls in
Baghdad and Aleppo .

Since the time of genesis and the creation of man on the earth، Allah
the most High has provided the children of Adam with codes to regulate the
social transactions – the relation between the individual and the community
. Living in groups, the basic structure of the society members' livelihood,
requires law in their life – this could be attributed to the human nature that
requires social context to prevail . The necessity of binding the individuals in
the rules entails force to oblige those who would outlaw .
It could be come up with that both of the law and the human are so
strongly related together that there must be civilization, continuity and
development in the two sides .
The constitution which handles the connections among the community
members is a motive in the movement of civilization inside the human soul
after being directed and exacted towards and emplacement in every side
of life as in the individual and social needs . Thus, civilization is not merely
an instinctive or a generous conduct، but it is exacting the persons and the
society altogether in accordance with the codes .
The speeches of Imam Hussein in the Taff Battle, however، focused on
the civilization، either in the social behavior or in the material construction
. Imam Hussein، in this way، called for social limitation of the human
individual instincts through committing in the heavenly canons and rules
and the entire obedience to the ordinance of Allah, the most High . Hence،
the persons who break the divine codes could be regarded as unable to be
adapted with the social life for the approach of living within laws is a marsh
towards civilization of self and building of country .
Finally, it could be said that this is the core of Imam Hussein's speeches
which is the commitment to the rules of Allah, the most gracious which we
have intended to search as '' the symbolism of civilization in the speeches
of the Husseini revolution " .

The present research provided a brief account of the
growth of Karbala City in the early Islamic period directly
after the arrival of Muslim leader Husain bin Ali bin Abi Talib
( pob. U th) and his caravan to this geographical area and his
martyrdom in the historical battle known as ( Al- Taff Battle )
which happened in 61 A.H. It also showed the Influence the
martyrdom of Imam Husain and his companions ( supporters
) in this area had through attracting a great number of people
to this geographical area who developed and flourished the
city throughout history.

The building up of shrines bearing the sacred name (Karbala)، in India
in the eighteenth and nineteenth centuries was something unique; it
carried different meanings، the most important of which was that gives the
spiritual, political، architectural and cultural Impact which was not affected
by distance . That affection spread to include the entire continent of India .
These shrines were of great spiritual value for the Shiite in Indi which was
derived from its name and from the holding of Husaini sermons in it until
the present time . These shrines also reflected the Shiite of India longing to
Karbala . Therefore; they were taken as graveyards for most officials of the
state ; it also reflected their desire to be buried in the holy city of Karbala .
And as that was something difficult، they were taken as a compensation for
that hope which became difficult to achieve .
The political dimension was strongly present whether in the
construction of those shrines or in performing the Husaini sermons ; they
were considered signs for the power of their builders the Mangole state
ministers of the Shiite seat and the dominance they had .
From the architectural point of view, attempts to provide a description
of the two holy shrines, Al- Husainiya and Al- Abbasiya were not that
precise due to its dependence on description in addition to unavailability
of photography . Therefore، the measures، the forms and inscriptions of
these shrines were noticeably different from the original holy shrines .
From the cultural point of view، these shrines enabled the followers
of the Shii Imamas ( the Shiite of Ahlul –Bait) ( P.b.u th) to recognize their
cultural، intellectual، religious and sectarian identity in such sectarian
and intellectual variety the people of India live in which . These shrins
were considered as amedia which helped Indians، Muslims and Hindu
be acquainted with Karbala in addition to taking on such contradictions in
the political and military struggle . They were also considered a source for
studying the architectural art in India at that time .

It turned out that Karbala city is one of the cities of the middle
Euphrates area that has ancient historical depth and root because
in includes the progeny of Allah 's messenger, both immaculate
shrines of Al- Husain and this brother Al- Abbas (Peace Be Upon
Them ) ; the beginning of first rising of the city goes back to the
period after the happening of Al- Taf Battle in 61 A.H. ; so from
that time the lineaments of the city have appeared where the
religious function was the basic factor of it ; the variety of uses of
its lands like housing or offering services for the coming visitors
from different areas all over the world, and the appearance of
some economical activities have helped to develop the city
looking as sectors wrapping around the center.
The starting of the industrial developments after the foundation
of the rehabilitation council has recorded the beginning of a
renaissance the traces of which were clearly shown on the lands
of Karbala city by the establishment of big industry institutions
which had an affect on the increasing of population whether the
natural raise or migration from the countryside or the surrounding
adjacent regions of the city's lands . Besides, the contribution
and the expansion of the economic growth of the city through the
emergence and establishment of new quarters both in the south
and south – west The number of the industrial institutions for
the year 2000 was 701 institutions covering different industrial
activities and the number of employees in such institutions was
7870 employees . As to the size of the institutions, the number
of large ones was 19 institutions، the medium ones was two
and the small ones was 680 institutions .

Abu al-Qasim Al- Kashani was born in 1885 in Tehran the
capital of Iran; he traveled to Najaf accompanied by his father,
Sayed. Mustafa AL-Kashani and studied there at the hands of
a number of most religious scholars (Mujtahid) .
He participated with his father in the jihad (religious war)
operations against the British invasion of Iraq (1914-1918)
in the first and second jihad stage, and then moved on to
the stage of peaceful strive and political resistance and
established (The Arab Islamic Society), which worked on the
distribution of booklets that were inciting people against the
British occupation .
Al- Kashani joined the delegation, set up in May 1920 to
meet with the British political commissioner (Arnold Wilson)
on June 2, 1920 and after the delegation failed in its mission
and the British did not fulfill their pledges and disclaimed their
promises and words they had given previously, the revolution
broke out in Iraq in the summer of 1920 and involving Kashani
active participation both in Karbala and Kufa until he was
captured by the British after the failure of the revolution and
then was released to travel to Iran with a group of religious
scholars (mujtahid) in 1923.

This study is on Imam Husain ( pbuh) in Duraru Assimtt fi
Khabaru- Assibtt by Ibnul- /abbar Al- Andulisy
( died in 658 A.H / 1260 A.D. ) .
Some Maghrebi and Andalusan historians were interested in
studying Ahlul – Bait Imams(who descend from the prophetic
Mohemmadan household) ( pbuh) I Focusing on their
Knowledge، superiority، their approaches and their courage
. It was also focused on the wrong and injustice they suffered
from. Their writings were clear in this concern .
In addition to this، eminent personality of Imam Husain to
be chosen by such historians, one of whom was the historian,
Ibnl – Abbar Al- Andalusy ( died 658 A.H./ 1260 A.D ) who
focused on this charactar, Imam Husain, the grandson of the
Holy Prophet ( pbuh) and on the hostility directed by Beni
Umayah against Imam Husain ( pbuh) and on the martyrdom
of his family members and his supporters and their facing the
injustice and tyranny .
The study is divided into three main sections . Section one
dealt with the biography of Ibnul – Abbar Al- Andalusy as it shed
light on ( Describing Ibnl – Abbar Al- Andalusy 's book ) giving
his name, appellation and nickname; and then dealing with his
birth, his family and his early life . It also handled his work in
the most important posts such as writing and his passing of
judgment . Finally، it shed lights on his death and his burial . Sections two is a description of Abnul – Abbar s' book، Duraru
– Assimtt Fi Khabaru – Assibtt were the researcher mentioned
the title of the book its author، its date and the reasons behind
editing and writing it . Then, he showed the contents of the
book and the way it was divided together with its manuscripts
and printings and also talked about the importance of the book
and the scholars ' points of view on it .
Section three make mention of Imam Husain ( pbuh) in the
book Duraru – Assimtt Fi Khabaru – sibtt where the virtues of
Prophets' grandsons ( pbu th) were mentioned as well as the
aggression of Beno – Umayah against the grandsons ( pbu th) .
It referred to Imam Husain ( pbuh) and Yazeed ( curse be upon
him ) showing the difference between both . It also referred to
Al – Hur Al – Riyahys' harassment to Imam Husain first .
It also showed the loyalty of Imam Husain' s supporters and
companions through testing them and their resistance in the
battle . Besides, it referred to Imam Husain' s ( pbuh) martyrdom
on the tenth day of Muharram .
The study depended on some authentic Arabic references
with some subsidiary references such as Al- Kamil Fi Attareekh
by Ibnu Al-Atheer, Maqatilul – Talibiyeen by Abi Faraj Al-
Asfahani، Al- Futooh by Ibn Aalam Al- Kufi by Ibn Hijr, Al- Ansab
by Al- Samaany، Al- Amali by Al- Sadooq, and the Murder of
Imam Husain ( pbuh) by Ibn Tawoos، etc .
The paper ended with mentioning the results the searcher
came out with

This study dealt with the development of the health
institution in Karbala Liwa for the period (1921 – 1958)
especially that there were only two hospitals in Karbala and
Najaf provinces in the twenties of the period of the study . The
period following it witnessed a reconstruction and expansion
of these two institutions in addition to the opening of a
number of dispensaries in the suburbs ( districts) of the Liwa
. A number of pharmacies were opened in the middle of the
forties . Besides, Al- Furat Al – Awsat hospital in Kufa district
was opened in 1949. In the last ten years of the period of the
study a number of dispensaries were built in addition to a
number of expansions in Al- Husainy and Al- Furat Al – Awsat
hospitals .

The Parliamentary situation and position in Iraq and the role
some parliamentarians have had has a special importance in the
period ( 1924 – 1958) of modern history of Iraq due to the impact
it has in the establishment of the basics of civil modern state and
also the formation of the modern political form of government and
the uprising of the public ( citizens) who greatly suffered from the
Ottomans occupation for more than four centuries ; Iraqis at that
time gained but suffering، deprivation, poverty، illness and lack
of knowledge leading to the British occupation of Iraq which was
a great shock for all Iraqis . As a consequence، that led to forming
an alliance between men of religion and the tribes to confront and
stand against the new occupants . That was followed by Al- Najaf
revolution in 1916 and the great Iraqi revolution in 1920 which
spread over the whole country .
That resulted in the appearance of patriotic figures whose effect
in confronting and challenging the British occupant was clearly
shown . That was followed by the political action so as to gain the
complete independence ; they established parties and founded
secret societies together with stimulating the public to leave
the country or withdraw their military forces to keep but a sort of
political and economic relations that proceed in accordance with
the abilities and capabilities of the two parties. Consequently، Iraq
got a national government and an Arab king from the Hashimate
origin and also a parliamentary council representing the Iraqis . Iraq,
then, got its independence in 1932 and was considered part of the
league of Nations in the same year ; hence Iraq was considered the
first Arabic country gaining that . That has not been accomplished but by the accumulated
efforts of the Iraqi citizens, the men of religion and the sheikhs of
its tribes together with some political figures from different parts of
the country .
This paper tackled the social and political background of the
parliamentarians of Karbala Liwa giving their parentage ( family)
and social origin followed by showing their political role and the
active role some of them had on defending the political and civil
rights of the people in addition to presenting their position and
viewpoints towards the foreign affairs which contributed، together
with the efforts of the other parliamentarians from other parts of
Iraq, to establish a modern civil state .

The case of Imam Hussain has reached all corners of the world
because Imam Hussain sacrificed himself and his followers, family and
companions, in the Battle of Karbala to stand for all what is noble, sublime,
and exalted in the history of humanity, and not only to defend Islamic
values. For this reason in particular, it is generally agreed that the aims of
his revolution against tyranny, corruption, ignorance, and injustice are not
confined to Muslims but they are universal. That is why many worldwide
non-Muslim leaders took Imam Hussain as a model in their struggle and
achieved glorious victories against their oppressors. Good example is the
Indian political and spiritual leader Mahatma Gandhi.
The commemoration of the valiant sacrifice of Imam Hussain takes
different forms and patterns. It depends on the levels of comprehension
and understanding of the case of Imam Hussain that the people who
perform Muharram observances possess. Some Shiite-Muslim
communities are fully aware of the essence of Imam Hussain’s noble
case while the knowledge of others do not even penetrate its shell. It
is noticed that western writers concentrate on the latter slice of Shiite-
Muslims with little exaggeration and much confusion which gives the
western reader a hazy and distorted image of the case of Imam Hussain.
It is the general aim of this paper to do an attempt to substitute the
misshapen image of Muharram observances in the imagination of its
western intended readers by their true image. This aim is particularly
achieved through showing the picture that E.M. Forster delineates in his
masterpiece A Passage to India of Muharram observances.
The paper attempts first to give an accurate definition to Muharram
observances which can never be understood unless ideological and
historical accounts of the story of Islam are put forth, starting with the
death of Prophet Muhammad and ending in Imam Hussain’s murder.
The paper, then, attempts to juxtapose the Muslim-Shiite scholars’
understanding of Muharram observances with that of western writers,
giving the western reader a precious opportunity to take knowledge from
its original source. Finally, the paper gives a detailed and transparent
analysis of the way in which Forster portrays Muharram observances in