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In the present study, with the aim of investigating the personality of Ashurai poems, the character traits in this type of poetry have been investigated using a descriptive-analytical method. The ritual poet describes the character of this incident with the help of components such as praise of great men, the revival of Ashura culture, and identification. The behavior and morals of the characters are based on Ashurai poems and they perform appropriate actions in different situations, as they have a convincing reason for any change in their behavior and show a logical reaction when dealing with incidents. In this type of poem, the characters of the story are not created by the poet, but what is depicted is considered in the fictional world of the poem and the outside world of the poem and in the context of the events. The expression of Ashurai characters, sometimes with interpretation and sometimes without interpretation, makes the reader familiar with the nature of the character. This is where the reflection of the inner characteristics of the Ashurai character draws the fluid flow of the mind to Ashura culture. Introduction The character is the central factor around which the whole story revolves. Other factors get their objectivity, perfection, meaning, and concept and even the reason for their existence from the personality factor. Religious figures have red lines approaching them is not for everyone. In fact, the character is the industry that gives soul and life to the story and the reader demands it. The main character of the ritual poem opens the knots and becomes the main character of the narrative and the center of the power of the audience. Secondary characters in Ashurai poems are attracted to the main characters and accept their ideals. Materials and Methods In the present descriptive-analytical study, the personality analysis of Ashura poems has been carried out with a case study of the poems of Yazd religious poets in the post-revolutionary period using the survey and library approach. Research Findings The Ashurai poet does not seek the idealism and mythologizing of the Ashurai character in ritual poetry, but the idealistic character himself. With this initiative, he revives the broken relationship between the individual and the community, and finally implements the social construction with a symbolic order. The revival of Ashura culture, identification, formation of collective identity, anthropology, etc. are the most important basis for the creation of Ashurai characters; therefore, the main characters of Ashurai poetry find a social face. In other words, the characters of Ashurai poetry are dynamic and all-around characters that cause the dynamism and mobility of the society, and there is no trace of any \"standard\" or \"static\" character in these poems. The Ashurai poet recreates the characters of Karbala by looking at the culture of Ashura, the people of the society, and the real characters, together with the tools of his imagination and artistic talent. He puts all the elements of the speech in direct relation to the action and reaction of the character in order to objectify his thoughts and emotions with this method and to train \"individual\" and \"type\" characters with his Ashurai speech. Discussion of Results and Conclusions The expression of Ashura characters, sometimes with interpretation and sometimes without interpretation, makes the reader familiar with the nature of the character. This is where the reflection of the inner characteristics of the Ashura personality draws the fluid flow of the mind to the Ashura culture. The Ashurai poet recreates Ashurai’s personality by looking at Ashura and conscious or unconscious discourses. The characterization of religious and Ashura poems has differences from the characterization of other poems. The difference between Ashurai characters and myths is that the characters of Ashurai poetry are reasonable and acceptable, which is considered one of the strengths of this type of poetry. The main criterion of being a character is his determining role in the plot of words and stories. It may be that during the events, depending on the circumstances of the event, the words, actions, and behavior of the dynamic characters in Ashurai poems cannot be predicted, but these changes work together with a pattern of behavior and this factor itself is proof of human dynamism. The character in these poems is alive, and the Ashurai poet, unlike Ferdowsi, does not try to create a superhuman or holy character. This is not a sign of the poet's lack of artistic or visual talent in creating a character, but rather, he narrates the real self of the character. The formation of events and moving forward are other characteristics that can be seen in the characters of this type of poetry. The poet establishes a coherent relationship between the characters. In other words, the poet, with his special intelligence and elegance, recounts the prevailing thoughts and opinions of the society through the use of various elements such as action, dialogue, environment, space, etc. It should be noted that in Ashurai poetry, all the verses are written for a character from Ahl al-Bayt.

Many Muslims continue to believe that Ashura is a custom and ceremony that is associated with expressing worry about the Karbala event, however in the Buginese community of South Sulawesi, this tradition is entwined with community culture, transforming it into a Buginese-specific tradition. The purpose of this study is to address the following three issues: (a) How is the community's understanding of the Mappasagena Culture practiced in the Ashura day celebration for the Buginese community of south Sulawesi, Indonesia? (b) What factors contribute to the Buginese community's belief in the rewards associated with mappasagena ritual compliance? (c) How the Buginese community in South Sulawesi preserved the Mappasagena culture based on the Qur'an? This article concludes the Mappasagena ritual is a regional custom preserved by the Buginese community of South Sulawesi. The tradition survives in the modern era influenced by the beliefs and the expectation of a prosperous and spacious life until new year. They also experience the influence directly or indirectly when they join in Mappasagena celebrations. Meanwhile, participation of actors such as religious leaders, traditional leaders, and traders helps maintain the mappasagena tradition among the Buginese community of South Sulawesi.

Assemblage theory complicates an already extensive literature on religious urbanity, cultural heritage, the social construction of space and the power of place. Nevertheless, the concept can be applied to social and religious history in locations such as West Asia. As this paper argues, avoiding dichotomous and politicised treatments of Karbala in dynamics of the Sunni–Shia divide and debates concerning the so-called “Karbala Paradigm”, the “Ashura Assemblage” demonstrates how space contributes to the reproduction of collective Shiʿi identity in Karbala. It outlines aspects of territoriality and sacralised Shiʿi rituals, tracing constantly recurring connections between various sacred spots, spaces and places of ritual. This study then illustrates how collective Shiʿi identity is mnemonically connected to Ashura-oriented spaces. This study utilises representational tools such as maps and diagrams to depict Karbala’s religious urban landscape. Ethnographic fieldwork and an array of primary and secondary source research uncover granularities in the Ashura Assemblage, suggesting a more prominent role for interpretive approaches to atomistic assemblages of urban religious spaces.

Sacralizing the holy month of Muharram in Java or Suroan tradition (because Muharram is called Suro in the Islamic Javanese Calendar) is unique. However, the historical process of sanctification of Muharram and its rituals have not been studied in depth. This library research focused on the historical process of continuity and change in the Suroan. It used relevant references to make a historical explanation through the theory of continuity and change that confirms the dynamic power of Islam in dealing with various situations. It is also guided by the perspective of Miles and Huberman in data selection, data presentation, and conclusion. Finally, this paper revealed that the unchanging religious aspect in the Suroan is represented by the religious spirit of sanctifying Muharram, which has not changed from the pre-Islamic period to the present. The changing aspect is demonstrated by specific rituals commemorating the month of Muharram, manifested in its obligations and prohibitions to gain salvation and avoid bad luck. It began on 8 July 1633 AD (1 Muharram 1043 AH) with converting of the Hinduistic Saka Calendar into the Islamic Javanese Calendar by the King of Islamic Mataram, Sultan Agung, after integrating it with the Islamic Hijri Calendar. This paper asserts that the continuity and change process in the Suroan occurred through the acculturation of Islam and Javanese culture because of the openness of Islamic teachings and the adaptability of Javanese culture to external elements.

Peoples' practising of religious ritual is never isolated from the social and political setting in which it takes place. It is therefore inevitable that ritual practice somehow contends with the current social context. Examining Muslim ritual practices across the Middle East, the authors of the articles in this special issue discuss religious ritual as a tool for accomplishing something in the real world. They provide examples of which social concerns are addressed in ritual practice, who is involved and how the ritual practice is affected. The studies show that current ritual practices are embedded in multi-actor social spaces, and they also reflect on the ritual as a multi-actor space where the power to define ritual form, meaning and importance shifts between different categories of actors.

Suffering is a problem addressed by many world religions. This paper examines the understanding of suffering in three religions: Catholic Christianity, Shia Islam, and Shakta Hinduism. In each of these cases, ordinary suffering is transformed into mystical sorrow, becoming a path to closeness and divine union. This transformation makes use of religious symbolism of the family, emphasizing the role of the mother. Worldly suffering is no longer meaningless; instead, it becomes a spiritual path through which the individual person, and even the world at large, may be redeemed.

Denomination and ritual are subjects that have fascinated writers all around the world for many years. The denomination is a wide-ranging topic that cannot be included in concise books or writings. Poets, especially Urdu poets, express specific beliefs toward their denomination, ritual, and religious leaders. Denomination and ritual are involved effectively in human life and are evident in his speech and writing. The present study investigates the concerns and interests of the Urdu poet Iftikhar Arif. It studies his denomination and understanding and the influence of Islamic leaders. He has been able to take his name and his poems to the top of the literary sky in religious literature. His poems are full of a deep understanding of Islam, love for the Prophet (PBUH) of Islam, and his household. It can be said that he has a sufficient understanding of religion and has expressed the issues of the present age in the context of religion. Introduction Ritual literature is not apart from other common literature in the Persian language in terms of its verbal structure and appearance and the use of various styles, artistic techniques, and verbal and spiritual arrays. What distinguishes ritual literature is its spiritual form and content. Any prose text or verse that is influenced by the speech of the Holy Quran, the history of Islam and religious leaders, the speech of Imam Ali (AS) in Nahj al-Balagha, and prayers such as Sahifa Sajjadiyyah is placed in the realm of ritual literature. Ritual literature has been included in human institutions since the beginning of creation. It includes prayers to God, prayers and praises of religious and scholastic elders, the mourning of elders, local and religious rites, asking for rain, morals and education, waiting for relief and opening in religious and worldly matters, as well as verses that are full of Quranic teachings, school subjects, religious and divine teachings. Poets, by taking inspiration from the school of revelation and heavenly orders, have been able to create works in the field of Persian thought and literature and present them to the scientific and literary society (Ramadhan Khani, 2015). Materials and Methods The present descriptive-analytical research used printed books and online materials about poets’ life and works. Iftikhar Arif and his poems have always been the focus of discussions and critics, and many articles have been written about his theories and thoughts. Studying his works is the basis of this research, but so far, a review of ritual literature in the poems of Iftikhar Arif has not been written in the Persian language. In this study, an attempt has been made to examine the topics and content of religious literature, the influence of the poet on Islam, and the life of the pioneers of Islam. Since the poems by Iftikhar Arif have religious and ritual content and themes and have not yet been translated into Persian, in presenting examples of his works, translation and then collecting examples are used. Research Findings In the present study, we came to the conclusion that Islamic history, the forerunners of Islam, the Quran, and Hadith had a vast impact on the poet. The main topics we found in the verses are Prophet Mohammad (PBUH), the tragedy of Karbala, and the massage and the impact of Karbala. Further, we see that the poet used the sayings of Imam Ali (AS), especially from Nahj al-Balagha. Prophet Mohammad (PBUH) is an eternal character of the religion of Islam and humanity. The characters of Imam Ali and Imam Hussain (AS) are also the topics mentioned in Iftikhar’s poetry. Iftikhar Arif has beautiful poems praising the Prophet of Islam (PBUH), the Prophet's city, the importance of sending greetings and the desire to visit the Prophet's city and important events such as the ascension and migration of the Prophet. Moreover, the shining face of Imam Ali (AS) and his importance in Islam is the main part of the verses of the poet in the form of the one who gave life to the lifeless body of Islam. Discussion of Results and Conclusion Based on the results, we conclud that the poet has his own opinion in the field of religion and wrote poems in this regard, the language of which is simple and easy to understand for the general public. The poet has been able to attract the reader's attention with his new and fresh combinations and terms and the use of different topics in his poems. He has always been able to express long themes with the power of reciting poetry and his complete mastery of literary presentations using a minimum of words and without making his compositions long. In a verse or in short order, he has been able to express vast and extensive topics in one place with the simplicity of expression and fluency of words. Religious topics are mentioned in the poet's poems and the poet has been able to use religious topics not only to express religion but also to portray the situation of his society and the solution to the problems and oppression in religious messages, especially in the events of Karbala. The poet's imitation of the Karbala event and the bravery of the faithful companions of Ahl al-Bayt and the Prophet's family is very clear.

The rise of hate speech on social media during significant cultural and religious events, such as Ashura, poses serious challenges for content moderation, particularly in languages like Arabic, which present unique linguistic complexities. Most existing hate speech detection models, primarily developed for English text, fail to effectively handle the intricacies of Arabic, including its diverse dialects and rich morphology. This limitation underscores the need for specialized models tailored to the Arabic language. In response, the CNN-BiGRU-Focus model proposed, a novel hybrid deep learning (DL) approach that combines Convolutional Neural Networks (CNN) to capture local linguistic patterns and Bidirectional Gated Recurrent Units (BiGRU) to manage long-term dependencies in sequential text. An attention mechanism is incorporated to enhance the model's ability to focus on the most relevant sections of the input, improving both the accuracy and interpretability of its predictions. In this paper, this model applied to a dataset of social media posts related to Ashura, revealing that 32% of the content comprised hate speech, with Shia users expressing more sentiments than Sunni users. Through extensive experiments, the CNN-BiGRU-Focus model demonstrated superior performance, significantly outperforming baseline models. It achieved an accuracy of 99.89% and AUC of 99, marking a substantial improvement in Ashura-Arabic hate speech detection. The model effectively addresses the linguistic challenges of Arabic, including dialect variations and nuanced contexts, making it highly suitable for content moderation tasks. To the best of author’s knowledge, this study represents the first attempt to compile an Arabic-Ashura hate detection dataset from Twitter and apply CNN-BiGRU-Focus DL model to detect hate sentiment in Arabic social media posts. Dataset and source code can be downloaded from (https://github.com/imamu-asa).

This essay explores the impacts of Italy’s socio-religious tendencies on the Shi’a rituals of Muḥarram and Ṣafar. Ethnography and semi-structured interviews were the main methods adopted for the performance of this research. The implications of commemorating the Karbala tragedy in Italy were studied from four viewpoints. This article demonstrates that the presence of Shi’as in Italy not only exerts an effect on the core meaning of these rituals, namely paying tribute to Ḥusayn’s courageous stand against injustice, but also on the structure of Shi’a communities in terms of gender relations and power hierarchy.