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Journal articles on the topic 'Battle of Karbala'

Author: Grafiati

Published: 4 June 2021

Last updated: 18 February 2022

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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 representati

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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

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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

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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 H

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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 attachm

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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 a

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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

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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 so

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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, c

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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 be

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11

Hussain, A. J. "The Mourning of History and the History of Mourning: The Evolution of Ritual Commemoration of the Battle of Karbala." Comparative Studies of South Asia, Africa and the Middle East 25, no. 1 (2005): 78–88. http://dx.doi.org/10.1215/1089201x-25-1-78.

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12

Pharaoh, Dr Ali Alwan. "Leadership and human Abbas bin Ali role (peace be upon him) In the eternal battle tuff year 61 AH An analytical study." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 214, no. 1 (2018): 181–202. http://dx.doi.org/10.36473/ujhss.v214i1.625.

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Alawite family Immaculate has suffered early seventh decade AH serious repercussions came as a result of its commitment to the principles of the Islamic religion, as those family felt led grandson of the Prophet Mustafa (peace be upon him and his family and him) Imam Hussein bin Ali bin Abi Talib (peace be upon him) that Islam as a religion and principles and the values of its large importance in the details of the lives of Muslims began Anharomam negative hiring him by the leaders of Tbaa graduate Centers did not give it right, so Hussein's determination to combat these trends, including ma

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13

Tabibi, Alireza, and Hossein Mohammadi. "A Survey of the Ashurayee Narratives of the Book Muntahi Al-Amal (From Imam Hossein's (AS) Arrival in Karbala to His Martyrdom)." International Journal of Multicultural and Multireligious Understanding 6, no. 4 (2019): 450. http://dx.doi.org/10.18415/ijmmu.v6i4.999.

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Among the books available to report on the events of Ashura, one of the reference books is the book "Muntahi Al-Amal" written by Shaykh Abbas Qomi. In spite of the great efforts of its author who is a scholar, sometimes weak reports are also found. Therefore, the present article, with a descriptive-analytical approach, seeks to answer the following question: Which of the Ashura narratives of the book Muntahi Al-Amal is weak and invalid? From what source has Shaykh Abbas Qomi cited these weak reports? Are these Ashura reports acceptable? At the end, it was revealed that the some of the narrativ

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14

Zietlow, Nina. "The Politics of Monumentalizing Trauma: Visual Use of Martyrdom in the Memorialization of the Iraq-Iran War." Review of Middle East Studies 54, no. 1 (2020): 131–32. http://dx.doi.org/10.1017/rms.2020.11.

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This poster focuses on three mediums of commemoration: the monument, the memorial, and the museum as tools of state-sanctioned memory creation, and thereby spaces for politicized rituals of memory which further state-building projects. Specifically, during and after The Iran-Iraq war (1980-88) the al-Shaheed Monument (1983), and the Victory Arch (1989) in Baghdad and the Martyrs’ Museum (1996) in Tehran functioned as politically strategic representations of collective trauma. Both the Ba'ath party in Iraq and the emerging Islamic Republic in Iran used these sites to render and politicize memor

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15

Saade, Bashir. "Ḥasan Naṣrallāh’s ʿĀshūrāʾ Speeches: The Thin Line between Ethics and Identity". Die Welt des Islams 59, № 3-4 (2019): 384–410. http://dx.doi.org/10.1163/15700607-05934p06.

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AbstractThe Lebanese political organization Hizbullah has developed its own style of commemorating ʿāshūrāʾ, the Shiʿi period of mourning in remembrance of the Battle of Karbalāʾ. Previous scholarship has analyzed Hizbullah’s ʿāshūrāʾ with prevailing conceptual binaries such as politics/religion, reason/tradition, or reason/emotion. This article challenges such binaries by looking at the series of speeches given by Hizbullah’s secretary general, Ḥasan Naṣrallāh, during the annual ʿāshūrāʾ rituals. Naṣrallāh’s oratory skills, and most importantly the careful structuring of the ten-day mourning

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16

Hamdar, Sarah. "Hizbullah’s ʿAshura Posters (2007–2020)". Middle East Journal of Culture and Communication, 16 вересня 2021, 1–23. http://dx.doi.org/10.1163/18739865-20219103.

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Abstract This article examines Hizbullah’s annual ʿAshura posters. It focuses on the campaigns created between 2007 and 2020 and places them against a backdrop of contemporary political events to demonstrate how the posters act as a significant site of political contestation and nationalist manifestation. By linking ʿAshura to contemporary politics in an ongoing reinterpretation of Imam Husayn’s martyrdom, Hizbullah places the Karbala battle at the center of its ideological identity, political actions and resistance activities, ultimately elevating its own fighters to Husayn’s position during

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17

Khuwaja, Amin M. "Prof. Najma Amjad." Anaesthesia, Pain & Intensive Care, January 14, 2020. http://dx.doi.org/10.35975/apic.v23i4.1182.

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After a long and courageous battle against her disease Prof. Najma Amjad breathed her last on 9th October 2019 at Liaquat National Hospital Karachi. She had been diagnosed as suffering from fourth stage cancer in 2015 and was told by her oncologist that she had only one year to live. Treatment started, but she refused to give up and continued her anesthesia practice, performed Umra, then Hajj and even went to Karbala and Najaf (Iraq) for ziarat.

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18

Letmiros, Letmiros. "ARK CEREMONY IN PARIAMAN: FROM RELIGIOUS RITUALS TO ENTERTAINMENT CULTURE." International Review of Humanities Studies 4, no. 1 (2019). http://dx.doi.org/10.7454/irhs.v4i1.141.

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Islam that came to the archipelago - especially to the Minangkabau - besides being brought by direct scholars from Arabia, was also brought and developed by Persian and Indian merchants. Indian soldiers from the Sipahi area were brought by the British to settle in Bengkulu, then some fled to Pariaman. These were the ones who taught the local people about Persian culture which included the Ark ceremony.The Ark ceremony is held annually on 1-10 Muharram (Hijri month, month in Islamic and Arab calendars) to commemorate the death of Husayn ibn Ali. Ark is a tomb made from wood, bamboo, rattan, clo

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