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'''Maqtal''' is a genre of historical monographs narrating the martyrdom of notable Muslim individuals and particularly Shi’a infallible [[Imam]]s. Most of such works have been devoted to the tragedy of [[Karbala]] and [[martyrdom]] of [[Hussain ibn Ali]] which are known as Maqtal al-Hussain. Thus, the term became mostly used for the events related to martyrdom of Imam Hussain and his companions. | '''Maqtal''' is a genre of historical monographs narrating the martyrdom of notable Muslim individuals and particularly Shi’a infallible [[Imam]]s. Most of such works have been devoted to the tragedy of [[Karbala]] and [[martyrdom]] of [[Hussain ibn Ali]] which are known as Maqtal al-Hussain. Thus, the term became mostly used for the events related to martyrdom of Imam Hussain and his companions. | ||
==Origin and Characteristics== | ==Origin and Characteristics== | ||
While Hussaini Alids remained quiet politically, a tradition of pilgrimage to the tombs of Hussain and the other Karbala martyrs quickly developed. Although they were to be repeatedly destroyed and rebuilt, from [[ʿAbbasid]] times onwards, the tomb and mausoleum (mashhad) also benefited from generous gifts and endowments from rulers of various dynasties, including the Buyids, Seljuqs, Il-Khanids, Safavids, and Qajars, which helped it to survive and flourish. The shrine suffered more recently when it was sacked by the [[Wahhabis]] in 1215/1801. Many pilgrimage ([[ziara]]) texts dedicated to Hussain and the martyrs of Karbala therefore came to be written, which could be recited in actual (or mental) pilgrimages. | While Hussaini Alids remained quiet politically, a tradition of pilgrimage to the tombs of Hussain and the other Karbala martyrs quickly developed. Although they were to be repeatedly destroyed and rebuilt, from [[Abbasid|ʿAbbasid]] times onwards, the tomb and mausoleum (mashhad) also benefited from generous gifts and endowments from rulers of various dynasties, including the Buyids, Seljuqs, Il-Khanids, Safavids, and Qajars, which helped it to survive and flourish. The shrine suffered more recently when it was sacked by the [[Wahhabis]] in 1215/1801. Many pilgrimage ([[ziara]]) texts dedicated to Hussain and the martyrs of Karbala therefore came to be written, which could be recited in actual (or mental) pilgrimages. | ||
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== | ||