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In association with this pilgrimage, a genre of religious literature also evolved, called maqtal or maqatel after the Maqtal al-Hussain attributed to the traditionist Abu [[Mikhnaf]].<ref>d. 157/774; on Arabic maqtals, see e.g., al-Mowaffaq al-Kharazmi, Maqtal al-Hussain li’l-Kharazmi, Najaf, 1367/1947; ʿAbd-al-Razzaq Musawi, Maqtal al-Ḥosayn aw Hadith Karbala, Najaf, 1383/1963. On Turco-Persian Maqtal literature, see Calmard, 1975, pp. 220 ff.</ref> These texts contain many more stories that are miraculous and supernatural than historical sources such as Tabari’s Tarikh, and they include accounts of [[Mokhtar]]’s terrible vengeance. Although originally in Arabic, the maqatel inspired the Turkish and Persian maqtal-namas, which were recited by storytellers ([[maddah]]) who also produced other religious epics, such as Abu Moslem-nama, Mokhtar-nama, and Jang-e Mohammad-e Hanafiya. Rather than grief and lamentation, these epics emphasize the theme of vengeance by the so-called “73 avengers of Hussain’s blood,” most of whom are non-historical, such as Mohammad b. al-Hanafiya. | In association with this pilgrimage, a genre of religious literature also evolved, called maqtal or maqatel after the Maqtal al-Hussain attributed to the traditionist Abu [[Mikhnaf]].<ref>d. 157/774; on Arabic maqtals, see e.g., al-Mowaffaq al-Kharazmi, Maqtal al-Hussain li’l-Kharazmi, Najaf, 1367/1947; ʿAbd-al-Razzaq Musawi, Maqtal al-Ḥosayn aw Hadith Karbala, Najaf, 1383/1963. On Turco-Persian Maqtal literature, see Calmard, 1975, pp. 220 ff.</ref> These texts contain many more stories that are miraculous and supernatural than historical sources such as Tabari’s Tarikh, and they include accounts of [[Mokhtar]]’s terrible vengeance. Although originally in Arabic, the maqatel inspired the Turkish and Persian maqtal-namas, which were recited by storytellers ([[maddah]]) who also produced other religious epics, such as Abu Moslem-nama, Mokhtar-nama, and Jang-e Mohammad-e Hanafiya. Rather than grief and lamentation, these epics emphasize the theme of vengeance by the so-called “73 avengers of Hussain’s blood,” most of whom are non-historical, such as Mohammad b. al-Hanafiya. | ||
==Further Development== | ==Further Development== | ||
In addition to these religious epics, elegiac poetry <ref>marthiya; on Persian marṯiya literature dedicated to the martyrs of Karbala and other Shiʿite sacred figures, see Calmard, 1975, pp. 193 ff., 510 ff.; Clarke, pp. 13-28; Hanaway; and Haywood</ref> in Arabic and Persian about the [[Ahl-e Bayt]] (q.v.), particularly Hussain and the Karbala martyrs, was increasingly composed by authors of both Shiʿite and Sunnite persuasion. Under the Seljuqs (1038-1194), this devotional literature spread widely through storytellers. During this time, elegies (marathi) and eulogies(manaqeb) continued to be composed, in Arabic, Persian, and Turkish, by learned theologians, poets, and popular storytellers. A major synthesis of maqatel and manaqeb literature was provided by Hussain-Waʿez Kashefi (d. 910/1504-05) in his [[Rawzat al-Shuhada]]. During the imposition of [[Twelver]] Shiʿism by the [http://www.iranicaonline.org/articles/safavids Safavids] (1501-1722), Kashefi’s work became the textbook of preachers, thus called [[rawza]]-khans, who also continued to use material from epic, elegiac, theological, and historical literature. | In addition to these religious epics, elegiac poetry <ref>marthiya; on Persian marṯiya literature dedicated to the martyrs of Karbala and other Shiʿite sacred figures, see Calmard, 1975, pp. 193 ff., 510 ff.; [[Lynda Clarke|Clarke]], pp. 13-28; Hanaway; and Haywood</ref> in Arabic and Persian about the [[Ahl-e Bayt]] (q.v.), particularly Hussain and the Karbala martyrs, was increasingly composed by authors of both Shiʿite and Sunnite persuasion. Under the Seljuqs (1038-1194), this devotional literature spread widely through storytellers. During this time, elegies (marathi) and eulogies(manaqeb) continued to be composed, in Arabic, Persian, and Turkish, by learned theologians, poets, and popular storytellers. A major synthesis of maqatel and manaqeb literature was provided by Hussain-Waʿez Kashefi (d. 910/1504-05) in his [[Rawzat al-Shuhada]]. During the imposition of [[Twelver]] Shiʿism by the [http://www.iranicaonline.org/articles/safavids Safavids] (1501-1722), Kashefi’s work became the textbook of preachers, thus called [[rawza]]-khans, who also continued to use material from epic, elegiac, theological, and historical literature. | ||
==Famous Maqatel== | ==Famous Maqatel== | ||