Relevant bibliographies by topics / Battle of Karbala

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Academic literature on the topic 'Battle of Karbala'

Author: Grafiati
Published: 4 June 2021
Last updated: 18 February 2022

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Journal articles on the topic "Battle of Karbala"

1

Jolivet-Levy, Catherine. "The horsemen of Karbala." Zograf, no. 33 (2009): 19–31. http://dx.doi.org/10.2298/zog0933019j.

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This article analyzes a fresco from the ninth or tenth century preserved in a sepulchre church at Guzelyurt (ancient Karbala) in Cappadocia. Two officers of the Byzantine army, Leon, a skribon, who is buried there, and Michael, a turmarch, are depicted on horseback, in keeping with the iconographic scheme of representing holy horsemen. They are attacking an infantryman depicted between them. The infantryman has driven his dagger into the breast of Michael's horse. The text provides a historical background and an iconographic interpretation of the composition. It is a commemorative representation of two soldiers who probably died in battle. Compositions celebrating military activities and justifying the killings committed in war were of special importance in the region at a time when the military played a major role in defending the empire. .
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2

Kulisz, Abby. "Trauma Unending." Journal of Religion and Violence 5, no. 3 (2017): 274–90. http://dx.doi.org/10.5840/jrv20181543.

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This paper explores the ways communities reexperience traumatic events. Previous studies have made important contributions by observing that communities, in contrast to individuals, often use a traumatic event to construct their identity; and trauma is not always painful but sometimes desired. To further investigate these dimensions of traumatization, I focus on the performance of mātam or self-flagellation, which is practiced by a small minority of the world’s Shīʿī Muslim population on the Day of ʿĀshūrāʾ. For many Shīʿa, particularly Twelvers, Ḥusayn b. ʿAlī’s death at the battle of Karbala in 680 C.E. is a collectively traumatic event. Not only does Karbala embody a collective tragedy for Shīʿī Muslims, it defines and shapes their interpretation of history. During the practice of mātam, the mourner enacts the trauma of Karbala on one’s body, thus reliving and preserving the collective trauma.
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3

Yazbeck, Natacha. "The Karbalization of Lebanon: Karbala as lieu de mémoire in Hezbollah’s Ashura narrative." Memory Studies 11, no. 4 (2017): 469–82. http://dx.doi.org/10.1177/1750698017703807.

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This article draws on the unique backdrop of Lebanese sociopolitical history to explore a lieu de mémoire that figures centrally in the rhetoric of Hezbollah around Ashura, the 10th night of the commemoration of Imam Hussein’s death at Karbala. Using an analysis of the speeches of Hezbollah Secretary General Hassan Nasrallah on Ashura, this article examines the party’s rhetoric around the battle of Karbala, and the revered leader’s death, through the three dimensions of lieux de mémoire as identified by Pierre Nora, paying particular attention to the role of mediatization in the materiality of memory. It shows that lieux de mémoire can in fact emerge in the absence of a nation-state, despite Nora’s testament to the contrary.
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4

Rolston, Bill. "When everywhere is Karbala: Murals, martyrdom and propaganda in Iran." Memory Studies 13, no. 1 (2017): 3–23. http://dx.doi.org/10.1177/1750698017730870.

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In Tehran, murals depicting men who died in the Islamic Revolution of 1979 and the Iran–Iraq war of 1980–1988 are ubiquitous. The murals represent an exercise in state propaganda, serving to remind citizens that these men died not simply for the nation but for Islam; they are martyrs. This message resonates with deeply held religious views in Iran. There is constant reference to the Battle of Karbala and the martyrdom of Imam Hossein, the grandson of the Prophet Mohammed. This is seen to prefigure the revolt of the people against the Shah in 1979, the defence of the Revolution against Saddam Hussein in the 1980s and, furthermore, the claim of the Iranian opposition that the ideals of the Islamic Revolution have been distorted by politicised clerics. In propagating the myth of Karbala, the murals function to control the masses, bolster elite power and marginalise opposition to that power.
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5

Nikjoo, Adel, Mohammad Sharifi-Tehrani, Mehdi Karoubi, and Abolfazl Siyamiyan. "From Attachment to a Sacred Figure to Loyalty to a Sacred Route: The Walking Pilgrimage of Arbaeen." Religions 11, no. 3 (2020): 145. http://dx.doi.org/10.3390/rel11030145.

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Around 20 million Shia pilgrims shape one of the world’s biggest pilgrimages in Iraq, called “Arbaeen,” many of whom walk long distances to Karbala city as a part of the ritual every year. Faith in Imam Hussein, who was martyred in the battle of Karbala in 680 CE, is central among all pilgrims in this ritual, but the main question is how do the pilgrims’ faith and psychological cognitions translate into this spiritual journey with different meanings during the Arbaeen pilgrimage? The present study aims to discover the different social and psychological reasons for pilgrims’ feelings of attachment to Imam Hussein and to the Arbaeen pilgrimage route. Through 57 semi-structured in-depth interviews with pilgrims in two phases, Arbaeen 2014 and 2019, four different perceived roles for Imam Hussein including beloved, interceding, transformative, and unifier figure were found, leading pilgrims to feel an attachment to him. The current study mainly contributes to the literature by presenting an empirical analysis of Muslims’ experiences and perceptions of Islamic theology, and their loyalty to a sacred route through attachment to a sacred figure.
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6

HASHEMIPOUR, Saman, and . "Reinventing a Folk Hero in Yashar Kemal’s Epic Novel, Memed, My Hawk." International Journal of Engineering & Technology 7, no. 2.20 (2018): 342. http://dx.doi.org/10.14419/ijet.v7i2.20.16730.

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A millennium after the Day of Ashura, Yashar Kemal’s folk hero, Memed, rises against another atrocious dynastic ruler. Husayn Ibn Ali, the grandson of Muhammad, the prophet of Islam, was killed and beheaded in the Battle of Karbala in 680 AD to end a caliphate, taking full account of claiming his life. Annually, Shiite and Alevi Muslims hold funeral ceremonies worldwide for his martyrdom on certain days to remember their liberty, as Memed’s compatriots, the villagers of Değirmenoluk in Yashar Kemal’s epic masterpiece, Memed, My Hawk do. Heroes do not accept injustice, but right all wrongs at all costs. Die or live as a hero, people compose ballads of protagonist’s heroism and consider their liberators as holy figures.
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7

Crews, Robert D. "Mourning Imam Husayn in Karbala and Kabul: The political meanings of ʿAshura in Afghanistan". Afghanistan 3, № 2 (2020): 202–36. http://dx.doi.org/10.3366/afg.2020.0056.

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This article explores Afghan Twelver Shiʿi commemoration of the martyrdom of Imam Husayn at the Battle of Karbala. It shows how the rites of remembrance and mourning celebrated on ʿAshura in Afghanistan has evolved in important ways from the late nineteenth century to the recent past. More than a pivotal event in the ritual calendar of Shiʿism, ʿAshura has served as an index of Afghan politics—and a field of contestation among state officials, clerical authorities, and the Shiʿi faithful. It has thus been at the center of struggles over the identity of the Afghan nation, the status of the Shia, and ritual practices in public life. Drawing on representations of ʿAshura produced by government authorities, state media, clerics, and lay people, this article examines how different actors have competed to give ʿAshura meaning and to develop distinctively Afghan forms of commemoration.
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8

Dogra, Sufyan Abid. "Karbala in London: Battle of Expressions of Ashura Ritual Commemorations among Twelver Shia Muslims of South Asian Background." Journal of Muslims In Europe 6, no. 2 (2017): 158–78. http://dx.doi.org/10.1163/22117954-12341346.

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Abstract The roots of the struggle for authority among various groups of Twelver Shias of South Asian background living in London revolves around the idea of what is ‘true and authentic’ Shia Islam. The theological and political genealogy of this power struggle can be traced by examining the history of Shia Islam in South Asia. This article provides historical analyses and ethnographic accounts of Shia Islam and how it is practised in London. It investigates the influence of London-based Iranian and Iraqi Shia transnational networks on South Asian Hussainias and those who attend them. While some London-based Shias of South Asian origin conform to the Iran-backed reformist versions of globally standardised ritual commemoration of Ashura, others detest this and search for religious reinterpretations that assert South Asian ways of commemorating the Ashura ritual.
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9

Marzolph, Ulrich. "The Visual Culture of Iranian Twelver Shiʿism in the Qajar Period". Shii Studies Review 3, № 1-2 (2019): 133–86. http://dx.doi.org/10.1163/24682470-12340041.

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Abstract The visual culture of the Iranian Twelver Shiʿa is documented in a variety of media, ranging from manuscripts and lithographed books via tilework and wallpaintings to lacquerwork, reverse images on glass, and the canvasses of popular storytellers. Indispensably connected to a narrative level, it focuses on the creed’s pivotal trauma, the violent death of the Prophet Muḥammad’s grandson Ḥusayn and his followers during the battle of Karbala. Iranian Shiʿi visual culture was particularly rich in the Qajar period, when the ritual performances of the “Persian passion play,” the taʿziyya, coincided with the introduction of printing to Iran, fostering a growing prominence of Shiʿi themes on both narrative and visual levels. The pervasive visual representation of salient scenes embodying the emotional narratives of Shiʿism’s historical experience contributed to the generation of popular piety that in turn made a notable contribution to the firm establishment of the Twelver Shiʿi creed in Iran.
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10

Ghdhaib, Prof Dr Ahmed Shakir. "Commitment in the poems of Al-Taff battle in the holly Karbala'a. Al-Kumait Al-Asadi, obaid Allah bin Al hurr Al Ja'afi and Dua'able Al-Khuzaie as sample." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 216, no. 1 (2018): 1–14. http://dx.doi.org/10.36473/ujhss.v216i1.584.

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 Commitment is Amodern Concept Which the Analy studies have known and they discovered from commitment the level of the poets faith principles which they have believed as defensing and sacrificing. The Battle of Honour in karbala which was known as (Al-Taf) represented a great scream and revolution against a cruel ruler (yazid bin Muaeua) and this revolution was the brilliant light which the revolutioners followed it as an example. The revolution of (AL- Hussain) and his followers was eternal against the cruelity in every region, and it's poets commited by it's cultural line which they believed and this affected by the personality of the grand son of the prophet (Peace and praying be upon him) They were AL-Qumeit bin Zaid AL-Asadi, Duaable bin ali al-khuzai and others as a sample to the commitment which had shown in the structures and images of their poems and by contrast the another had represented out of commitment and been ashamed.
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