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Du’l-Janah was mentioned in medieval narratives of Hussain’s [[martyrdom]] at [[Karbala]] ([[Maqtal|maqatel]]), for example, [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/ibn-atham-al-kufi-COM_30716 Ibn Aʿtham Kufi]’s 9th-century Ketab al-fotuh and al-Lohuf by Ibn Taʾus Taʾusi (d. 664/1266), which became sources for later Turkish and Persian [[maqtal-namas]]. In al-Lohuf the horse, unnamed but said to be descended from the Prophet [[Muhammad]]’s mount, is supposed to have dipped its head in its master’s blood and attacked the enemy. It then returned, smeared with Hussain’s blood, to the tents of the [[Ahl-e Bayt]]. As it approached, Hussain’s infant daughter [[Sukayna]] began to cry, joined by the other women in the family (pp. 98-99; cf. Calmard, p. 120). The Turkish Dastan-e maqatel-e Hussain (763/1362) by Shadi Maddah contains a similar account but includes the name Du’l-Janah (Mélikoff, p. 142; Calmard, pp. 225-26). Hussain Waʿez Kashefi, in [[Rawza|Rawzat al-Shuhada]] (comp. 908/1502), recounted a detailed story, partly based on Ibn Aʿtham’s text, in which Du’l-Janah, instead of behaving aggressively, weeps (p. 363; cf. Calmard, p. 396; Ebn Aʿtam, tr., pp. 538-39). According to various traditions, Du’l-Janah eventually killed itself or disappeared into the desert (Waʿez Kashefi, p. 349). | Du’l-Janah was mentioned in medieval narratives of Hussain’s [[martyrdom]] at [[Karbala]] ([[Maqtal|maqatel]]), for example, [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/ibn-atham-al-kufi-COM_30716 Ibn Aʿtham Kufi]’s 9th-century Ketab al-fotuh and al-Lohuf by Ibn Taʾus Taʾusi (d. 664/1266), which became sources for later Turkish and Persian [[maqtal-namas]]. In al-Lohuf the horse, unnamed but said to be descended from the Prophet [[Muhammad]]’s mount, is supposed to have dipped its head in its master’s blood and attacked the enemy. It then returned, smeared with Hussain’s blood, to the tents of the [[Ahl-e Bayt]]. As it approached, Hussain’s infant daughter [[Sukayna]] began to cry, joined by the other women in the family (pp. 98-99; cf. Calmard, p. 120). The Turkish Dastan-e maqatel-e Hussain (763/1362) by Shadi Maddah contains a similar account but includes the name Du’l-Janah (Mélikoff, p. 142; Calmard, pp. 225-26). Hussain Waʿez Kashefi, in [[Rawza|Rawzat al-Shuhada]] (comp. 908/1502), recounted a detailed story, partly based on Ibn Aʿtham’s text, in which Du’l-Janah, instead of behaving aggressively, weeps (p. 363; cf. Calmard, p. 396; Ebn Aʿtam, tr., pp. 538-39). According to various traditions, Du’l-Janah eventually killed itself or disappeared into the desert (Waʿez Kashefi, p. 349). | ||
==Du’l-Janah in Ta’ziya== | ==Du’l-Janah in Ta’ziya== | ||
At least from Safavid times, representations of Hussain’s horse were led in the processions and pageants that developed into [[Ta'ziya|taʿziya]] performances of the [[martyrdom]] of Hussain. This “nationalist” tradition also found its way into the literature of such plays (Pelly, II, p. 173; Calmard, p. 396). Du’l-Janah appears in various other taʿziya episodes, for example, [[Qasim b. Hasan]]’s marriage at Karbala: Hussain orders the horse brought to his daughter [[Fatima]], who rides it to the bridal chamber (Humayuni, p. 14). Du’l-Janah was also represented in [[Muharram]] processions in India (Pelly, I, p. xxii) and is still included at Lucknow, Delhi, and probably elsewhere (Jaffri, pp. 224-25). | At least from Safavid times, representations of Hussain’s horse were led in the processions and pageants that developed into [[Ta'ziya|taʿziya]] performances of the [[martyrdom]] of Hussain. This “nationalist” tradition also found its way into the literature of such plays (Pelly, II, p. 173; Calmard, p. 396). Du’l-Janah appears in various other taʿziya episodes, for example, [[Qasim b. al-Hasan|Qasim b. Hasan]]’s marriage at Karbala: Hussain orders the horse brought to his daughter [[Fatima]], who rides it to the bridal chamber (Humayuni, p. 14). Du’l-Janah was also represented in [[Muharram]] processions in India (Pelly, I, p. xxii) and is still included at Lucknow, Delhi, and probably elsewhere (Jaffri, pp. 224-25). | ||
==Bibliography== | ==Bibliography== | ||