Reliving Karbala

Hyder, Syed Akbar

doi:10.1093/acprof:oso/9780195373028.001.0001

Cited by 7 publications

(4 citation statements)

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“…If Abbas bin Ali has shown the genuine gesture of being a true Husaini from the beginning and ended in Karbala, then Hurr ibn Yazid al-Riyahi is the embodiment of another kind of path for being Husaini. [8] Hurr is Ibn Ziyad's general who is responsible for intercepting Imam Husain's caravan, preventing it from entering Kufa. He wasalso in charge ofmaking Imam Husain remain in Karbala, and finally he is the man who cut the water supply of Nile river for Imam Husain's camp.…”

Section: Abbas and Al-hurr As Role Modelmentioning

confidence: 99%

“…Al-Hurr's repentance, a difficult, critical and dangerous one, plays as an effective redemption not only for his soul but also for Husaini's hope, hope for always standing for justice side by side with Imam Husain whatever the consequence is, whatever the personal quality a Husaini had before. [10] Just like dusty and fatigue zuwwar, after walking 83 miles from Najaf, found Imam Husain's shrine as Kautzar on earth. She has no choice except to approach it, no matter how dirty and dusty she is.…”

Section: Abbas and Al-hurr As Role Modelmentioning

confidence: 99%

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Global Husaini; Identity Formation at Shrinescape

Asri

Putra

Laksana

2021

ijiis

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Imam Husain`s martyrdom regains its global importance thanks to arbain walk, an annual inter-religious ziyarah event done by walking from Najaf to Karbala, along the route of which epic hospitality is being practiced for the comfort of Imam Husain`s devotee that coming from around the world. If Imam Husain`s martyrdom previously exist in revolutionary and spiritual imaginary of world leaders and mystics, arbain walk opens up a new path to convey Imam Husain`s legacy, in the sense that arbain walk reenact nonshi`i involvements in Karbala event thus make it as an arena for interreligious encounters. Those nonshi`i participated in 3 days walking from Najaf to Karbala are comprising of what I call global Husaini, emerge as the result of dynamic encounter in shrinescape of Imam Husain. Without this dynamics of shrinescape, global Husaini will be only a scattered presence of nonShi`is in communal pockets of Shi`i adherents around the world commemorating Imam Husain`s martyrdom.

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Section: Abbas and Al-hurr As Role Modelmentioning

confidence: 99%

Section: Abbas and Al-hurr As Role Modelmentioning

confidence: 99%

Global Husaini; Identity Formation at Shrinescape

Asri

Putra

Laksana

2021

ijiis

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“…Both such features were felt to dilute the central message of Husain's ordeal. 60 Two claims in the text, in particular, were chanced upon, and became the immediate focus for this wider debate. One was his perhaps implied pardoning of the first three Sunni Caliphs from complicity in Husain's death, as discussed above.…”

Section: Thirst Redemption and Revolution: The Afterlives Of 'Ali Namentioning

confidence: 99%

Shi‘ism, Humanity and Revolution in Twentieth-Century India: Selfhood and Politics in the Husainology of ‘Ali Naqi Naqvi

Jones

2014

JRAS

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The story of Imam Husain's martyrdom at Karbala has been told with variant emphases and interpretations in different historical contexts. This article examines one of the most famous modern tellings of this narrative: that of ‘Ali Naqi Naqvi, arguably South Asia's most influential Shi‘i mujtahid of the twentieth century. It argues that, from the 1930s–1940s, ‘Ali Naqi pioneered a novel perspective on Imam Husain, establishing him as a model for human comportment and a figure to be actively emulated, both by Shi‘as and by humanity at large. As well as having implications for transformation within Shi‘ism, this reorientation of Husain's significance pre-empted its politicisation: ‘Ali Naqi's message informed the incorporation of Shi‘i symbology within the 1942 Quit India agitation, and in some senses exhibited parallels with the later revolutionary rendering of the Karbala message in 1960s–1970s Iran. It is the range of the religious and political implications to be drawn from Ali Naqi's interpretation that have ensured both the durability, and ongoing controversy, of his Husainology.

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“…11 Consideration has also been given to their wider resonance in South Asian culture as a whole. 12 Given the centrality of remembrance, it is not surprising that its many aspects are never far from the arguments of the articles in this issue. Jones and Mirza both illustrate a process of reinterpretation of the central story to meet new requirements.…”

Section: Introductionmentioning

confidence: 99%

Introduction: The Shi‘a in South Asia

Robinson¹

2014

JRAS

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The Shi‘i communities of South Asia, roughly 60 million people, represent, after those of Iran, the second largest grouping of Shi‘as in the Muslim world. Until recently our knowledge of them has not matched their numbers. Indeed, they, and here I refer to the Twelver Shi‘as rather than the Isma‘ilis, have suffered from the paradox of being both highly visible but in scholarly terms largely invisible. Where the Shi‘a live in South Asian towns and cities, arguably, no community has been more visible or more audible: visible because of their great processions at Muharram; and audible, certainly at Muharram, but also throughout the year in theirmajalis, as they recount the events of Karbala, often transmitting them by loudspeaker to themuhalla.

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Reliving Karbala

Cited by 7 publications

References 0 publications

Global Husaini; Identity Formation at Shrinescape

Global Husaini; Identity Formation at Shrinescape

Shi‘ism, Humanity and Revolution in Twentieth-Century India: Selfhood and Politics in the Husainology of ‘Ali Naqi Naqvi

Introduction: The Shi‘a in South Asia

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