جستجوی مقالات مرتبط با کلیدواژه "karbala" در نشریات گروه "علوم انسانی"

Access to statistics is considerably significant in the analysis of historical events, especially those events whose details are not obvious enough. The awareness on the number of Omar ibn Sa’d’s forces on the day of Ashura, is effective in the analysis of the how of Kufis encountering with Imam Hossein (A.S.), since these forces were sent from Kufa. In order to know the number of the forces under the command of Omar ibn Sa’d and to achieve a historical viewpoint, the data was comparatively analyzed based on the historical sources up to the fifth century.Moreover, the analysis of the incident in the historical context has been deeply considered to validate this view point. The findings clarify that the ancient historical records did not address the number of Omar ibn Sa’d's forces on this day; however, Belazori’s report related to the expeditionary forces is more compatible with other sources and to put the other way, half or more than half of the expeditionary forces from Kufa were not willing to encounter with Imam (A.S.) and fled on the way. Accordingly, there is a difference between the number of the troops sent from Kufa and the people present in Karbala event.

Is'haq b. Haway was a notorious war criminal who committed horrible crimes on Ashura. Soon after Imam al-Husayn's martyrdom, he looted the Imam's garment and, together with other criminals, he trampled the Imam's decapitated body at the instance of Umar b. Sad. His extreme deviation can be traced back to his being an illegitimate son and being raised on illegal food. According to historical records, he put on Imam al-Husayn's garment in effect of which he was soon afflicted with leprosy. He was later on arrested by al-Mukhtar's police forces and sentenced to execution.

As a hyperevent, Arbaeen has fulfilled a multitude of functions, social, political, cultural, and strategic. Hence it deserves systematic studies to determine its multi-faceted aspects and levels. In Iran, around 95% of masters theses pertain to it, mainly developed within the recent ten years. This is indicative of widespread public attention to it.

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.

A precise and accurate sense of where holy sites are located is necessary for many devotional practices. Thus, understanding the extent of these circumstances has a big impact on the Sharia rulings. The land of Karbala is among those where unique regulations have been implemented as a result of the advice of the Infallible (as). Certain unique regulations have been established for several holy sites in this land, such as the Euphrates and Ha’er-i Husseini. These regulations include the advice to take a pilgrimage bath in the Euphrates, the choice to conclude prayers in the Ha’er area or short, among other things. In this case, following these rules requires knowing their exact location. To reach a conclusion between seemingly contradictory narratives regarding the boundaries of these holy places, the author of this study examined the borders of the Haram, Ha'er, and the Euphrates River using an analytical library-based method and jurisprudential and narrative sources. The location of Ha’er-i Husseini (10–12.5 meters from the holy tomb), Haram (up to approximately 35 meters from the holy grave), and the Euphrates (the section that flows through the Karbala region) were determined, which is one of the study’s major findings.

The Ashura episode has long absorbed a considerable portion, and has made a major motif, of contemporary Persian literary works. Focusing on the literary works of four prominent Iranian poets, it is shown that they focus on religio-heroic figures plus certain situational and temporal aspects of Ashura. As such, their contents are limited to merely emotive aspects, rather they also highlight extra-epical, symbolic, political, and mystical dimensions.

To get a vivid view of an event, it is often recommended to refer to the works whose authors were contemporary with it. Searching in the earliest works that record Imam al-Husayn's movement prove that his sublime aims were higher by far than simply treading a mystical path or following a martyrdom-only route. Whether or not the Kufans had invited him, he would never recognize Yazid: there was no other choice but martyrdom for the sake of safeguarding Islam.

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).

By learning the role and effects of the media in the field of international communication, governments seek to influence and persuade the public opinion of other countries by making an intelligent use of communication. One of these cases is the psychological operation that is considered and used by the Zionist regime in the realm of public diplomacy. This research, therefore, aims at exploring the principles used for the matter by studying the report of “The Israel Project Global Language Dictionary”. To do this, in a comprehensive manner, the entire report, which contains 116 pages and 18 chapters in English, has been analyzed by qualitative content analysis. The results indicate that using diverse and numerous techniques in the form of psychological operations to influence the people of other countries is the main strategy of Israel, which according to the theory of constructivism is the ultimate goal of governments that intend to manipulate people’s attitudes in conformity with their wills. Based on this, the Zionist regime has used the following principles of psychological operations, mentioned in order of importance: image creation, intimidation, labeling, benumbing, incitement, creating division, provocation, making enemies, expressing through the others’ mouth, and dehumanizing.

By reviewing the literature on the concept of quality of life in sociology, psychology, human geography, and also in the fields of environmental design, it is revealed that some factors are especially related to spatial planning. Places that affect people's lives, and thus their overall quality of life, on a scale varying from individual residences or local neighborhoods to cities and regions, and even states or nations. In urban planning, a basic assumption is that places have objective and subjective characteristics that can be designed to improve the quality of individual life. In the meantime, the city of Karbala in Iraq is considered one of the important religious and historical cities in the Middle East region, which receives many pilgrims from different countries every year in addition to the native population. Therefore, the purpose of this article is to analyze the urban space construction in the quality of life of citizens in Karbala. In order to achieve this goal, a descriptive-analytical method was used. The findings of the research showed that urban spatial development in Karbala city can be analyzed based on two factors: objective and subjective factors. Objective factors include the solid waste collection system, imbalance in the geographical distribution of the population, imbalance in the distribution of services to the people, the mechanism of the natural ventilation system, the city's thermal system, and subjective factors including the extratextual implementation of the power of place, the reproduction of collective identity and sanctified places. and places of cultural cartography.

The role of the governors of Baghdad is one of the important issues in the relations between Iran and the Ottoman Empire during the Qajar period. The administration of Iraq was difficult due to the distance from the center, the presence of different ethnic groups and Shiite pilgrimage sites, and the proximity to Iran, and the appointed governors tried to strengthen their political and financial power by fueling the differences between Iran and the Ottoman Empire. From the middle of the 19th century and the reforms carried out in the Ottoman territory, an attempt was made to coordinate their administration with Istanbul by appointing governors such as Najib Pasha. However, Pasha's contractionary policy in Baghdad caused a political crisis. Against this backdrop, the research question of the present study concerns the policy adopted by Najib Pasha during the governorship of Baghdad to divide Iran and the Ottoman Empire. Based on the descriptive-analytical approach and the view of centralism, the governors of Baghdad and consequently Najib Pasha saw the security threat from Iran and the Iranians living in Iraq very forceful for their position. Therefore, in their political orientation, they tried to use this intellectual atmosphere of the Istanbul court in line with their interests. Also, relying on the idea of centralism and the unbreakable link of the empire and removing its destructive elements, they tried to consider the suppression and massacre of the people of Karbala as legitimate and necessary.

Taking one's family members was never an easy task, particularly in a struggle-oriented journey like that of Ashura. Data from the earliest accounts suggest that Imam al-Husayn took his family members for various reasons: (1) respecting and protecting his household and defending them against any threat, and (2) preventing any misinterpretation of his movement in the future. On the other hand, the savage treatment that they received from the tyrant Umayyad forces disclosed the real face of the Umayyad hegemony.

 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. 

In Iran, love for Imam Hossein is tied to certain emotional dimensions. The most important goal of the article is to study the interpretation of the interpretation of the meaning understanding of the female pilgrims of Karbala about Imam Husayn (a.s.) and the uprising of Ashura. This research was conducted in Shahid Beheshti Airport of Isfahan, Karbala and Najaf to study the interpretation of the pilgrims of Imam Hussein (AS) with the phenomenological qualitative method in 1401 with the participation of 25 female pilgrims with the technique of focused group discussion and exploratory and in-depth interviews. The sampling method was purposive. In the process of data analysis, using the thematic analysis method, 8 sub-themes, three themes and the main theme of the emotional discourse, inability to understand the agency and cultural norms of understanding Imam Hussein (AS) was formed. Women's understanding of the meaning of Imam Hussain (AS) is traditional and emotional. By analyzing the data, the hypothesis of "women's traditional permanence in the emotional discourse of Imam Hussein (a.s.) and the Ashura uprising" was formed and became dominant as a discourse.

One of the important tools to better present activities towards the specified goals is strategic planning. In fact, strategic planning can be used as an answer to the issues and problems that may occur in the tourism industry. In the core of tourism, such as all business activities, a "tourism strategy" should be drawn. The Meta-SWOT model is a program consisting of one title window and seven shell windows, which aims to guide decision-makers in a coherent and integrated process as well as create a ranked list of strategic priorities. Whereas decision-makers may change their assessments during a planning activity, this tool allows unlimited revisions of institutions. The present study aimed at developing tourism in Karbala city has introduced the Meta-SWOT strategic model in the field of urban tourism for the first time. The study used a descriptive - analytical method. The method of collecting data and analyzing the required information is documented and scrolling. Meta-SWOT analytical method was used to formulate a development strategy and describe the goals, resources, capabilities and environmental factors. The results showed that the most important factor in the development of tourism in the city of Karbala was the Integrated Management, the development of urban infrastructure, the existence of a suitable budget for the municipality of Karbala, the construction and equipping of suitable spaces and security and satisfaction, the holding of special religious rituals and ceremonies during the month of Muharram.

The most accurate conclusion reached so far regarding the inauthentic book entitled Maqtal al-Hosein (Book of Hosein’s sufferings) is that, due to numerous interpolations made into various places of the book, none of its different recordings in its separate extant manuscripts can possibly belong to Abu Mekhnaf.  The dating of this book has also been the subject of some discussion and disputation.The present article addresses one of the oldest studies made about this fake work by Heinrich Ferdinand Wustenfeld. He only translated this work into German and, together with a scholarly introduction had it published in Göttingen, 1883. In this this article, for the first time, a Persian translation of the entire text of Wustenfeld’s introduction, is presented along with a relatively extensive bibliography of his research on Islamology and the correction of Islamic texts, his sources and methodology in examining the counterfeit “Maqtal al-Hosein as well as some remarks about the book.

There were many, many people around Muslim b. Aqil in Kufah. There were his associates, with some of them who were later on martyred on Ashura. However, there is no trace if they had joined Muslim b. Aqil in the latter' movement. This and many other relevant topics have been dealt with in this paper.

The Battle of Karbala is one of the important issues and topics in the history of Islam, which Shia and Sunni thinkers and experts in the fields of historical, theological, jurisprudence and hadith studies have looked at and discussed it with different viewpoints. One of the famous personalities and theoreticians in the field of Sunni jurisprudence and theological thought is Abu Bakr ibn Arabi, whose views on the battle of Karbala have long been exploited by Salafi movements. In his book named "Al-Awasem Men Al-Qawasem Fi Tahghigh Mawaghef Sahabeh Ba’ad Wafat al-Nai ((PBUH)" he has analyzed the battle of Karbala in the form of a discursive order/structure. In this discursive order, the insider discourse or discourses have been highlighted, and the outsider discourse has been marginalized. In this research, using the discourse analysis method of Laclau and Mouffe, it was determined that the discourse structure in Ibn Arabi's report is a combination of three emotional, historical and political discourses. In the meantime, political discourse has become dominant and two other discourses have been intelligently and consciously placed at the service of political discourse and marginalized.

Earlier, Jawn had been a servant of Fadl b. Abd Allah b. Abd al-Muttalib. Imam Ali freed him and sent him on mission to serve Abu Dhar al-Ghifari. After the death of Abu Dhar at Rabadhah, he returned to Medina and joined Imam Ali after whom he joined Imam al-Hasan. Then he joined Imam al-Husayn and accompanied him from Medina to Karbala where he repaired the weapons of the companions of Imam al-Husayn. On Ashura, despite Imam al-Husayn's exempting him from joining the battlefield, he joined the jihad and achieved martyrdom.