جستجوی مقالات مرتبط با کلیدواژه « عاشورا » در نشریات گروه « علوم انسانی »

Based on historical-traditional sources, one of the remaining sayings from Imam Hussein, peace be upon him, on the threshold of his martyrdom on the day of Ashūrā, is the passage isqūnī sharbatan min al-mā'’, meaning ‘request for water’ by him from his enemies. Some have doubted the attribution of this saying to the Imam and have considered it a fabricated. In resolving the conflict, it is noteworthy that this saying has been recorded in almost all the reliable sources of both sects. And others, with other similar passages, have brought it in their works so that eventually many contemporaries quote it. Given that the Imam’s request for water was in line with the fulfillment of the divine duty and mission, and dignity and humiliation are in obedience or disobedience to God’s commands, also based on the Shiite principle of ‘the kindness of the Imam’s existence, and ‘the necessity of self-preservation’ from the other side, this tradition is confirmed by presenting it to a current and verbal tradition of the Holy Prophet of God, (pbuh) and his family, which is useful for the above content.

There are two main perspectives regarding the traditional isqūnī sharbatan min al-mā': the viewpoint of critics who find this traditional incompatible with the dignity and status of Imam Hussein (as) and consider it fabricated, and the viewpoint of researchers who deem the mentioned traditional credible and have cited it in their works based on various sources. This article, referencing the story of Prophet Moses and Khidr in the Quran, as well as the tradition and practices of the Prophet Mohammad (pbuh) and the Ahl al-Bayt (as), seeks to present an argumentative perspective on the permissibility of seeking help from others under special circumstances and emphasizes the use of critique and analysis of the traditional's chain of transmission and content, as well as the tools of hadith criticism, to achieve a better understanding of the traditional's authenticity and evidence. The research method employed in this article is a comibnation of descriptive and analytical approaches, which includes problem formulation, source review, analysis and critique of viewpoints, and conclusion drawing. In this regard, the article examines and analyzes historical and traditional sources and uses hadith criticism methods to assess the authenticity of the traditionals. It employs scientific and logical methods to examine and analyze a historical traditional, striving to evaluate its credibility and authenticity. The article consists of three main sections: introduction of transmitters, critique of the chain of transmission, and internal critique, in which it examines the chain of transmitters, their credibility, and the alignment of the traditional content with scientific standards.

From the perspective of Hadith sciences, the famous sayings attributed to religious saints, including Imam Hussein (pbuh), whose entire phrases are not observed in early Musnads, are not of the type of fabricated Hadiths; as the meaning of some of these sayings can be found in other Isnaded traditionals with slight differences in authentic sources. In Ashūrā sources, there is evidence that the phrase “isqūnī sharbatan min al-mā'” has been issued by Imam Hussein (pbuh). The sources of this phrase have a historical identity and its transmitters are also renowned scholars of fariqayn; therefore, they have the potential for citation. Therefore, without argument and evidence, their traditionals cannot be rejected. The traditional in question has been transmited among the predecessors by Ibn Sa’d (d. 230 AH) as “'aṭash al-Ḥisayn fastasqā" (Hussein was thirsty and asked for water), Dinawari (d. 282 AH) with the phrases “wa 'aṭash al-Ḥisayn fada'ā biqadaḥin min al-mā'" (And Hussein was thirsty and asked for a cup of water), Abu al-Faraj Isfahani (d. 356 AH) in the form “wa ja'ala al-Ḥisayn yaṭlubu almā'" (And Hussein began to ask for water), Ibn al-Jawzi (d. 510 AH) with the expression “wa ṭalaba al-Ḥisayn mā'an yashribuhu" (And Hussein asked for water to drink). This traditional has gained more fame among the later generations. Muhib al-Din Ţabarī (d. 615 AH) in the form of “isqūnā mā'an" (Give us water) (Ţabarī, 1356: 144), Seyyed ibn Tawus (d. 664 AH) in the form of “fastasqā fī tilk al-ḥāl mā'an" (He asked for water in that state) and Ibn Nama Helli (d. 680 AH) with the expression “… thumma qaṣadūhu 'alayhi al-salam bi al-ḥarb wa ja'alūhu shilwam min kathrati al-ṭa'ni wa al-dharbi wa huwa yastaqīsharbatan min al-mā'…” (Ibn Nama, 1406 AH: 38) has been transmited regardless of dozens of scholars after the seventh century. Considering the works of the first reporters of Ashūrā, it is known that this traditional, from the beginning of the Maqtal writing, has been subject to semantic transmission and in the last century in the works of later Maqtal transmitters or the organizers of their works, in the form of the sentence “isqūnī sharbatan min al-mā'”, it has gained double fame. With the presentation of this sentence to the Holy Quran, for asking for water, which is a kind of “isti'ānat" (seeking help), examples such as Lot’s request for help from his people in confronting them with divine agents are found. Also, for this traditional in the tradition of the last Prophet (pbuh), there is an example in one of the battles in which according to it, the last Messenger (pbuh) has exactly asked for water with the phrase “Is there a helper with water”. Based on the Shiite view of Imamate, it is reasonable that Imam Hussein (as) does what is related to the divine command; it is even possible that he has been commanded to “ask for water”, to complete the argument with the enemies of God, and to reveal the peak of his oppression and the harshness and cowardice of Bani Umayyah to everyone. In addition to this, the reason of intellect and the tradition of intellectuals also indicate the validity of the issuance of this traditional; because logically, the Imam’s asking for water is associated with his survival and the continuation of divine grace on the servants.

Although some have doubted the attribution of the phrase “isqūnī sharbatan min al-mā'” to Imam Hussein (as) and have considered it a fabricated; but this word has been recorded in almost all credible sources of fariqyn. Given that Imam’s request for water was in line with the performance of divine duty and mission, and honor and humiliation are in obedience or disobedience to God’s commands, also based on the Shiite principle of “the kindness of the existence of Imam Hussein (as)” and “the necessity of self-preservation”; this tradition is confirmed by presenting it to a practical and verbal tradition of the Prophet of God (pbuh) which is useful for the above content. Also, in measuring this traditional with the reason, we find that not only is there no contradiction between these two, but the independent reason, because this traditional itself contains the completion of the argument and guidance through this means for the religion of God, puts its validity on it; such that in the tradition of intellectuals, asking for water is not a matter mixed with humiliation unlike other requests.

Certain 20th-century linguistic approaches affected literary criticism, among them the critical discourse analysis framework developed by Norman Fairclough. In this framework, underlying structures of texts and their intertextual elements are analyzed with a view to their contexts of situation and their relation to power structure. Taking the epic poems of Hz. Abbas on Ashura as the data, the rhetorical elements utilized reveal the profound influence of the Holy Quran and those of the imamate principle on their contents. The dominant ideology discernible in the poems stands in contrast to the then prevailing Umayyad hegemony. In contrast, they try to convince the opponents that power should have been laid in the rightful house of the Prophet Muhammad, a fact for which all struggles in the cause of Allah are well justified and explainable.

Ayatollah Khamenei has long emphasized the role of Arbaeen in Islamic history. It has proved a massive, powerful, and impressive movement of immemse cultural, political, and civilization-building import, with its escalatingly global trend that receives momentum year by year. In such a massive, transnational march, millions of people get together in Iraq and walk to Karbala. In this way, this global march makes a promising ground for the reappearance of the awaited, 12th Infallible Imam al-Mahdi.

The novel consists of imaginative and hypothetically reconstructed journals of Hz. Ruqayyah, an under-aged and martyred daughter of Imam al-Husayn. The book is a work of the Lebanese novelist Rajaa Muhammad Bitar. It vividly portrays various aspects of Imam al-Husayn's character and moral traits as depicted by his daughter throughout the time-span from leaving Medina thourough the Ashura Battle of Karbala.

The current research studies diachronic transformations at the two levels of expression and content in the Christ and Ashura paintings from the perspective of semiotics and in a comparative manner. The results of the research show that in Christian paintings of the Jesus, the two levels of expression and content change step by step with every stylistic and paradigm shift from classical to modern and post-modern style. In the five stylistic modes identified, Christ is represented in six ways: Christ as message bearer, king, sympathetic sufferer, insignificant sufferer, ugly, and object of pleasure. Therefore, the representation of Christ shows a process from valuable Christ to worthless and finally anti-value. Christ transforms into the antichrist in the last process of value transformation. As for the Ashurai text in all its three classical, modern and postmodern paradigms, despite the change at the level of expression from narrative to descriptive and then to abstract representation, and despite the change of the audience from general to specific, remains constant in terms of content and represents a single value and meaning (ideology). By transforming the time and place of revenge and good/evil confrontation into an all-time / all-space conflict, modern and postmodern Ashura texts make Fundamentalist Modernism/Postmodernism or Modern/Postmodern Fundamentalism meaningful because they represent the same values that the classical Ashura text introduced.

A hopeful attitude towards the future is considered an important principle in the eternal civilizations of the world.  In the Islamic school, this theory has been accepted as a principle since the beginning. Since Persian literature and poetry are the treasure of the culture and values of this land, they have reflected such a view. This article aims to examine the attitude towards the future with apocalyptic concepts and themes by examining the quatrains of the eighties decade, when the concepts of revolution and war have matured to perfection. To achieve this goal, the quatrains of famous poets who wrote poems in this decade are analyzed. Through the investigations, it was determined that the issue of Karbala and the martyrdom of Imam Hussein was the driving force of this revolution, but also the world of Shiism and the rise of the Imam of the Age and the attempt to create a platform for rise as a hopeful prospect are among the frequent motifs of the quatrains of this are considered period.  This research is descriptive and analytical and has been carried out with a library method.

In terms of tone, structure and application, Ashurai poems are presented in various forms with the theme of mourning, with a mystical, epic, moral and social approach and sometimes with a combination of these approaches. In this essay, with the descriptive-analytical and testimonial method, the aspects of beauty and blending of Ashurai poet's emotions and imagination with historical event are expressed in the types of Ashura poetry. The results indicate that the types of Ashurai poems are mixed with frankness, simplicity of language, truth, intimate message and thematization, and due to the nature, taste and success of the poet as well as the support of the Ahl al-Bayt, the intended form of Ashurai poetry is sometimes a work of art. Classical and sometimes with a combination of singing and eloquent music, poetry is drawn in the circle of Seyyed al-Shahada (PBUH), and this initiative leads to the creation of a special type of this type of poetry. The elements of language, music, imagination and emotion in all types of Ashura poetry of Yazd have an explanatory function in the philosophy of Ashura, and the images are based on sensory knowledge and the principle of association.

The actions of Iraqi people during Arbaeen are different from their current actions throughout the year and from the normal actions of people all over the world. Hospitality, kindness, respect, provision of water and food, free house and car by Iraqis for pilgrims, and things like that, make an unusual experience for every participant in this event. What is the characteristic of Arbaeen that makes such an event happen? Geertz's method of interpretive anthropology is considered to reach the desired answer. Data collection has been done over many years and more than twenty trips to Iraq and 14 times on walking from Najaf to Karbala on the occasions of Arbaeen, Arafah and half of Sha'ban between 1387 and 1401 but the achievement of the final interpretation and the birth of key concepts to pass from description to interpretation occurred with a trip to Karbala on the day of Ashura in the year 1401. As a result of the research, the importance of the issue of "time" and "the ability of time to give meaning to the world" have been introduced as the main factors in the occurrence of such actions. "Temporal confusion", "temporal excitation" and "Intertemporal movement" are concepts capable of describing those specific actions. These concepts show why and how Iraqis show those unique actions only on those special days. In these days, Iraqis' linear understanding of the movement of time has turned into a circular understanding of it, and it intersects the past, present, and future, and after the end of these days, the understanding of time returns to the same linear understanding and the secret of the fundamental difference between the actions of Iraqis in the days related to the Ashura incident and other days lies in this difference in the understanding of time.Data collection has been done over more than twenty trips to Iraq and 14 times on walking from Najaf to Karbala on the occasions of Arbaeen, Arafah and half of Sha'ban between 1387 and 1401 but the achievement of the final interpretation and the birth of key concepts to pass from description to interpretation occurred with a trip to Karbala on the day of Ashura in the year 1401. As a result of the research, the importance of the issue of "time" and "the ability of time to give meaning to the world" have been introduced as the main factors in the occurrence of such actions. "Temporal confusion", "temporal excitation" and "Intertemporal movement" are concepts capable of describing those specific actions. These concepts show why and how Iraqis show those unique actions only on those special days.

Ashura incident is one of the most important events in the Islamic world, especially in the Shiite sphere, which has left many effects. No event has such a widespread realm in the mental geography of Muslims, especially the Shiites. Despite its broad realm, Ashura incident has been reduced to 10th day of Muharram and less attention has been paid to its backgrounds, causes for origination and consequences. Therefore, paying attention to the various aspects of Ashura incident is important. Although many thinkers have studied and analyzed Ashura, the scientific studies deal with the pathology of the event with an ‘external critique’ approach, less analyzing it with an ‘internal critique’ approach from Imam Hussein’s viewpoint. Therefore, here, the writer – inspired by the analytical model of ‘internal critique’ of Frankfort school – has investigated the desired situation, the existing situation, the reasons for degradation, and the ways for promotion from Imam Hussein’s viewpoint, and has explored the key words based on ‘collocation analysis’ to compare the four political, economic, social and cultural spheres. The results of the study show that Imam Hussein believes in ‘centrality’ of political system. With the change of rule-governed prophetic government into Umayyad despotic government, due to laxity of the religious elites, there came about changes in other spheres as well. The concept of “kind father” as opposed to “spiteful tyrant”, “public treasury” opposed to “rulers’ privileges”, “people’s equality” opposed to “people’s slavery”, and “Book-centrality” opposed to “rulers’ desires” show the transformation of the prophetic government into Umayyad government in the four political, economic, social and cultural sub-systems. The way to growth and guidance was granting blood by the elites such as Imam Hussein.

According to previous hadith collections, one of the words left by Imam Ṣādiq (as) regarding the origin and the main reason for the martyrdom of Imam Hossain (as) is the phrase: "إذا کتب الکتاب قتل الحسین علیه السلام" (when the book is written, Imam Hossein, peace be upon him, will be killed) that the basis of the ʿĀshūrā event is a contract between some of the hypocrites of the Prophet's companions, whch is known as Ṣaḥīfeh Malʿūneh (the cursed book). In this agreement, a number of the Prophet's companions promised to prevent Imam Ali (as) from succeeding to the caliphate, and do not allow the caliphate to continue in the family of the Holy Prophet (pbuh), and to achieve this goal, they designed a plan to assassinate that Imam. Commentators have considered verses 79 and 80 of Surah Zukhruf, verses 7 and 10 of Surah Mujādilah, verse 167 of Baqarah and verse 118 of Āl-e ʿImrān to be about this Ṣaḥīfeh. And based on some documents, in addition to Shia books, this issue is also mentioned in Sunni sources, including "al-Nashr and al-Ṭay". The phrase "إذا کتب الکتاب قتل الحسین علیه السلام" is mentioned in the book of Rawḍah Kafi, which has some problems in terms of document; however, in terms of text, it is consistent with the traditions of ancient and reliable sources. In this article, using the document review of Ayatollah Shubairi Zanjani, the existence of suspension in the hadith document has been ruled out, and the change in the names of some hadith narrators has been resolved, and the implication of the text of the hadith is the conspiracy of the hypocrites of the companions of the Messenger of Allah (pbuh) and the usurpation of the caliphate of Imam Ali (as) as the basis of the murder of Imam Hossain (as).

The incident of the day of Ashura, besides being a great and influential incident in history, is also an effective and incident-making process, for this reason it has been said that the entire day of Ashura and the entire land of Karbala. One of these events is Arba'een, which is one of the religious rituals (Shia), but it has created a bigger effect than the framework of a religion or religion. Due to the great depth of the Ashura event and the community resulting from the procession on that day, Arba'een can have different factors, dimensions and functions, which can be understood in the development and promotion of Arba'een culture, the use of its functions in cultural, religious, economic, social, political and... be effective. Therefore, in this article, the pattern of influential and influential factors on Arba'een Walking has been explored using Meta-Synthesis method.
In this article, the Meta-Synthesis qualitative method is used. The Meta-Synthesis method deals with the analysis of data, theories, and the research method of the subject literature and seeks to build a new theory, develop a conceptual model, identify existing gaps, integrate the findings, provide a new explanation of the studied phenomenon, and expand the understanding of new knowledge. For this purpose, scientific articles in Persian language were searched by searching for the word Arbaeen in the title, abstract and keywords, and out of 322 articles found, 86 articles were related and carefully examined.
Studies in the field of Arbaeen walking have started since 2017 and have grown exponentially. Most of the magazines in which the articles were published were in the cultural-social and religious fields rather than political and economic. In the review of articles, 6 main categories, 41 concepts and 430 primary codes were identified. In other words, the studies can be classified into 6 categories: media and communication sciences, socio-cultural, political and power, management and economy, health and religion (belief). Finally, these 6 categories were designed in the form of a conceptual model in 4 areas of factors that create and strengthen the foundation and obstacles of Arbaeen as inputs and the benefits of Arbaeen and its harms as the effects of Arbaeen. Also, the results showed that in terms of the number of articles and attention, the cultural-social, religious (religious), political and economic issues are at the end of the media and health issues.
The article shows that most of the studies have been in the cultural-social and religious field and contrary to the claims of the opposing media and some people have political bias, the Arbaeen walk is more affected and influential in the cultural-social and religious field than political and a means of showing power. In other words, the soft power of Arbaeen dominates its hard power. On the other hand, if the opposing media or uninformed people have a purely political view of this issue, it is because of the lack of media work in this field, and it is suggested that this issue be strengthened while strengthening the media work, both people-oriented and official. The soft power and civilizing capacity of Arbaeen is the dominant aspect of studies. Therefore, it is necessary to carry out both study and practical work in the field of media to promote Arbaeen globally.

Islamic prayers have various levels. Apart from their ritual functions, they also play significant roles as educational and spiritual steps. The fourth Infallible Imam al-Sajjad made the most of prayers as educational mediums for transmitting Islamic teachings. His prayer on noble moral traits is replete with noble and high Islamic values and teachings. The present work seeks to infer certain principles for this prayer such that considering them will prevent any second Ashura-like episode from taking place. These principles are concerned with economic, cultural, and socio-political aspects highlighted in the prayer in focus. Had such principles been observed, Ashura would not have taken place.

Mohammad ibn-e Soleiman Tonekaboni, a jurist of the Qajar era and the author of the famous book Qesas al-Olama had read Ferdowsi's Shahnameh rigorously and paid special attention to it. Shavahed-e Farsi, a book he wrote on rhetorical figures derived from the Shahnameh and his own poems. Furthermore, he composed at least one religious epic poem on the subject of the events of Karbala, which is called Hamle-ye Hoseinieh. It can be said that all Persian epic poems written after the Shahnameh were influenced by this noble work of Ferdowsi and Tonekaboni's work is no exception in this regard. Hamle-ye Hoseinieh has not been published so far and a lot is unsaid about it. After a complete review of the only known manuscript of Hamle-ye Hoseinieh, this article tries to investigate its various aspects and determine its strengths and weaknesses and its merit. In addition to a brief biography of Tonekaboni, the obscurities in introducing his works are discussed. It can be implied that the manuscript of Hamle-ye Hoseinieh was a draft. One of the significant aspects of this manuscript is the recording of the pronunciation of some words, which provides interesting information about their different pronunciations. Among the issues discussed in this article are determining the time when this poem was composed and its sources, the method of Tonekaboni in narrating the events of Ashura and the distortions involved, evaluating the work from the perspective of epic features, the influence of the Shahnameh on it, and the way the figures of speech are used.

The significance of ʿĀshūra in the history of Islam and its impact on societies has been a subject of discussion since long ago. According to their vision and insight, Islamic researchers, have recorded impressions of this event in their works. The main question of the current research is what the political, military, and cultural conditions of the Qajar period up to the Mozaffar al-Din Ŝāh era had to do with the construction of discourses related to the events and rituals of ʿĀshūra and their reflection in the society? This research, with a historical perspective and analytical-descriptive approach, aims to scrutinize the impact of various areas from the beginning of the Qajar period to the reign of Muzaffar al-Din Shah on epic, emotional, superstition-oriented, and fatalistic discourses. The findings of the research show that each of the prominent writers of this era had a different reading of the ʿĀshūra event and this had a great impact on the Qajar society. Therefore, sometimes the essence of the event has been distorted, misunderstood, and misused.

Sakīna bint al-Ḥusayn, despite her young age during the lifetime of her honorable father, has more name and fame in historical and literary books than other daughters of Imam Hussain. Sakīna bint al-Ḥusayn news in history and literature books has ambiguities, distortions, lies and accusations that make every researcher think and question her life, actions and behavior. This research has addressed a part of these questions and by receiving historical and literary data as well as books, it has devoted itself to researching and examining them, and with analytical and critical methods and relying on the Qur'an, Hadith, and the culture and thoughts of the Prophet's family, it has been able to find answers for them as far as possible. The couplet attributed to Imam Hussain expressing his love for Sakīna and her mother, Robab, and the historic and literary comments regarding the couplet, have been analyzed and criticized. Also, this essay analyzed the role of Sakīna bint al-Ḥusayn in the Ashura journey and reached results that show the depth of authentic religious culture and politeness in the Prophet's family. The correct explanation of the couplet of Imam Hossein in the light of religious culture and Arab literature and the announcement of the constructive role of Sakīna in the Ashura journey are among the achievements of this research.

Historical incidents never take place abruptly; there must be some social reasons for their occurance. The event of Ashura that led to the martyrdom of Imam al-Husayn and his companions in 61AH/ 680 disclosed the real and disgusting face of the Umayyad dynasty. According to the present study it took place in effect of the contradiction of Islamic vs. tribal traditions. Hence, nepotism was one of the major reasons.

 The present study, entitled "The principles and components of communication of Imam Hussein(AS) in civilization during Ashura", is research with a qualitative approach that seeks to achieve the communication plan of Imam Hussein(AS) in the year 61 with a new look at the phenomenon of Ashura which the Almighty God has drawn for that Imam Hussein to answer that question that what the principles and components of communication of Imam Hussein were in civilization during Ashura.The necessity of conducting this research has been in two ways. First, so far no research that has relied solely on the text of history itself and has been far from personal analysis which has been conducted on Ashura. Second, in order to reach the communication model of Imam Hussein, basically no research had been recorded and conducted. so the Grounded Theory method was considered suitable for this research.The researcher first has examined the civilization of the prophets in the Qur'an and the Five members of Al-Abba in the history of Islam to define the path of civilization . While, it was the turn of the history of Imam Hussein through which the 31 sources of Ashura, were carefully analyzed to extract the communication propositions of Imam.Finally, after extracting and classifying the propositions and analyzing them, the datas were classified into the following two categories:1) Principles and communication components of Imam Hussein in speech(21 subgroups): For example, "Invitations", "Prayers and Curses of the Imam", etc.2) Principles and communication components of Imam Hussein in behavior(5 subgroups): For example, "Imam's apparent awe", "Speech and principles of persuasion", etc.