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Part of the elegy Muhtasham's Twelve Bands written by Abasalt Sadeghi

Composing an elegy is the creation of poetry in mourning for the deceased, a practice that in Shi'a has become particularly prevalent for commemorating the tragedies of Imam al-Husayn (a) and the Martyrs of Karbala. This tradition began after the Event of Karbala and usually involves praising Prophet Muhammad (s) and the Ahl al-Bayt (a) and recounting their sufferings.

Kisa'i Marwazi was the first Persian-speaking poet to compose marsiya. After him, poets such as Muhtasham Kashani, Sa'ib Tabrizi, and Wisal Shirazi were active in this field. In Arabic poetry, al-Farazdaq and Di'bil al-Khuza'i are among the prominent poets. Among Sunni poets, figures such as al-Shafi'i, Ibn Abi l-Hadid, and Iqbal Lahori have works lamenting the Ahl al-Bayt (a). Urdu-speaking poets like Mir Khaliq, Mir Anis, and Mirza Dabir have also been active in this field. Famous elegies include the Elegy of Kisa'i, the Ta'iyya of Di'bil, and Muhtasham's Twelve Bands.

Marsiya in the Persian language expanded with the support of the Safavids, and in the Urdu language, Shi'a governments in the Indian Subcontinent supported it. Relying on unreliable sources and fabrication are considered among the pathologies of marsiya.

Marsiya as a Tool for Disseminating Shi'a Beliefs

Marsiya is considered one of the ways to disseminate religious beliefs in Shi'ism[1] and a means to express love for the Ahl al-Bayt (a) and dissociation from their enemies (Tawalli and Tabarri). This tradition has been emphasized in hadith sources,[2] and the reward for composing poetry and weeping for Imam al-Husayn (a) is stated to be the forgiveness of sins and entry into Paradise.[3]

Some Imams (a) encouraged poets to compose marsiya to express the sufferings of the Ahl al-Bayt (a).[4] In some hadith sources, sections have been dedicated to marsiya, such as the chapter "What has been said regarding elegies for him [Imam al-Husayn], blessings of God be upon him" (Ma qīla min al-marāthī fīh ṣalawāt Allāh ʿalayh)[5] and the section "Reference to Elegies" (al-Ishāra ilā l-marāthī) in Safīnat al-biḥār.[6] In the Farhang-nāma-yi marthiya sarāyī wa ʿazādārī, composing elegies for the Ahl al-Bayt (a) is counted among the instances of the veneration of divine rituals.[7] Also, composing elegies is considered a way to keep the Uprising of Imam al-Husayn (a) alive.[8]

After the Event of Karbala, the family of Imam al-Husayn (a)[9] and individuals such as Umm Salama and Umm al-Banin recited elegies for the Martyrs of Karbala;[10] some sources have also attributed this to God, the Prophets, and Imam Ali (a).[11]

Concept

Marsiya-sarayi refers to the composition or writing of poems typically composed to remember the sufferings of religious leaders, especially Imam al-Husayn (a) and other Martyrs of Karbala.[12] This type of elegy, called religious marsiya, is mainly prevalent in Shi'ism[13] and began from the time of the Event of Karbala and continued despite the strictness of the Umayyad and Abbasid caliphs.[14] Religious elegies usually include praise of the Prophet Muhammad (s) and the Ahl al-Bayt (a) and the recounting of their afflictions.[15]

Linguistically, marsiya or rithāʾ refers to poems composed for mourning the dead and expressing their virtues and sufferings.[16] Marsiya has been divided into five categories: ceremonial, personal and familial, friendly, philosophical, and religious.[17]

Relation to Waqi'a-sarayi

A type of marsiya is called Waqi'a-sarayi (Event-retelling). In this style, historical events, especially the Event of Karbala, are composed in the form of verse or story.[18] This style was one of the innovations of Muqbil Kashani[19] and is considered to be influenced by the style of waqi'a-khwani (event-recitation).[20]

Prevalence of Marsiya in Persian and Urdu Poetry

Marsiya played an important role among the Arabs of the pre-Islamic era and especially in the Abbasid period, influencing Persian poetry as well.[21] With the strengthening of Shi'a governments in Iran, especially in the Safavid period, marsiya expanded significantly, and poets such as Sa'ib Tabrizi, Bidel Dehlavi, Omman Samani, Kamal Ghiyath Shirazi, Wisal Shirazi, and Muhtasham Kashani played a role in this trend.[22] According to Shafi'i Kadkani, elegy reciters had gained deep influence in mosques, takkyas, khanqahs, and even in the courts of kings.[23]

Marsiya in the Urdu language also became prevalent with the influence of Persian poetry and the presence of Shi'a governments in the Indian Subcontinent, and Urdu-speaking poets were active in this field.[24]

Famous Marsiya Poets

The book Adab al-Ṭaff introduces more than 500 Arabic-speaking poets, and the Dānishnāma-yi shiʿr-i ʿĀshūrāyī introduces 340 Persian-speaking poets.[33] Also, the Dānishnāma-yi Imām Ḥusayn (a) presents a list of elegy poets and their works.[34]

Sunni Marsiya Poets

Among marsiya poets, Sunni poets are also seen, including Khalid b. Ma'dan al-Kala'i, Sulayman b. Qatta, al-Shafi'i, Ibn Abi l-Hadid, Qavam al-Din Razi, Attar, Jami, Iqbal Lahori, Rida Talibani Kerkuki, and Mawlawi Tayjuzi.[35]

Famous Elegies

The book al-Lu'lu' wa l-marjan about the pathologies of marsiya by Muhaddith Nuri

The Qasida of Ibn Arandas al-Hilli, "Ey Ahl-e Haram Mir o Alamdar Nayamad" (O People of the Harem, the Commander and Standard-bearer did not return), and "Makon Ey Sobh Tolu'" (Do not rise, O Morning) are considered other famous elegies.

Pathologies of Marsiya

Part of the research related to marsiya deals with its pathologies. Relying on unreliable sources,[40] composing humiliating elegies about the Event of Karbala and the Ahl al-Bayt (a), and fabrication are considered among these pathologies.[41] According to researchers, factors for the prevalence of these pathologies include permitting lying in mourning, relying on the rule of leniency in proofs of recommended acts (Tasamuh fi adillat al-sunan), ignorance, using the "language of condition" (zaban-i hal) in marsiya, and the attempt to present a new elegy or worldly motivations.[42] Books such as al-Lu'lu' wa l-marjan by Mirza Husayn Nuri and Hamasah-yi Husayni by Murtaza Mutahhari have been written in criticism of these pathologies.[43]

Notes

  1. ↑ Fārsī Madān, "Marthiya sarāyī-yi bānuwān-i Ahl al-Bayt (a) dar shahādat-i Imām Ḥusayn (a) bā taʾkīd bar ashʿār-i Umm Luqmān", p. 48.
  2. ↑ Ṣadūq, Thawāb al-aʿmāl, 1406 AH, p. 217; Ibn Qūlawayh, Kāmil al-ziyārāt, Maktabat al-Ṣadūq, p. 126.
  3. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 76, p. 291; Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1416 AH, vol. 14, p. 597; Ṭurayḥī, al-Muntakhab fī jamʿ al-marāthī wa l-khuṭab al-mushtahar bi-(al-Fakhrī), 1424 AH, p. 450.
  4. ↑ Nūrī, Mustadrak al-wasāʾil, 1408 AH, vol. 10, p. 386.
  5. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 45, pp. 242-295.
  6. ↑ Qummī, Safīnat al-biḥār, 1374 Sh, vol. 3, pp. 300-310.
  7. ↑ Muḥammadī Rayshahrī, Farhang-nāma-yi marthiya sarāyī wa ʿazādārī-yi Sayyid al-Shuhadāʾ ʿalayh al-salām, 1387 Sh, pp. 11-12.
  8. ↑ Fārsī Madān, "Marthiya sarāyī-yi bānuwān-i Ahl al-Bayt (a) dar shahādat-i Imām Ḥusayn (a) bā taʾkīd bar ashʿār-i Umm Luqmān", p. 48.
  9. ↑ Muḥammadī Rayshahrī, Farhang-nāma-yi marthiya sarāyī wa ʿazādārī-yi Sayyid al-Shuhadāʾ, 1387 Sh, p. 14.
  10. ↑ Fārsī Madān, "Marthiya sarāyī-yi bānuwān-i Ahl al-Bayt (a) dar shahādat-i Imām Ḥusayn (a) bā taʾkīd bar ashʿār-i Umm Luqmān", p. 48.
  11. ↑ Muḥammadī Rayshahrī, Farhang-nāma-yi marthiya sarāyī wa ʿazādārī-yi Sayyid al-Shuhadāʾ, 1387 Sh, p. 13.
  12. ↑ Bayāt, "Barrasī-yi nawʿ-i adabī-yi marthiya dar zabān-i Urdū", p. 22.
  13. ↑ Muʾtaman, Shiʿr wa adab-i Fārsī, 1332 Sh, p. 79.
  14. ↑ Fārsī Madān, "Marthiya sarāyī-yi bānuwān-i Ahl al-Bayt (a) dar shahādat-i Imām Ḥusayn (a) bā taʾkīd bar ashʿār-i Umm Luqmān", p. 48.
  15. ↑ Muḥammadī, "Kohan-tarīn marthiya sarāyī dar shiʿr-i Pārsī", p. 87.
  16. ↑ Dehkhodā, Lughat-nāma-yi Dehkhodā, under the word.
  17. ↑ Muʾtaman, Shiʿr wa adab-i Fārsī, 1332 Sh, p. 79.
  18. ↑ Mīrbāghirī-fard & Āṣif, "Wāqiʿa wa Muqbil Iṣfahānī", pp. 43-44.
  19. ↑ Mīrbāghirī-fard & Āṣif, "Wāqiʿa wa Muqbil Iṣfahānī", p. 43.
  20. ↑ Mudarris, "Wāqiʿa khwānī mīrāth-i marthiya-yi shafāhī ast", on Quds Online website.
  21. ↑ Imāmī, Marthiya sarāyī dar adabiyyāt-i Fārsī-yi Īrān, 1369 Sh, pp. 13-17.
  22. ↑ Muḥammadī, "Kohan-tarīn marthiya sarāyī dar shiʿr-i Pārsī", pp. 61-62; Mahrizī, "Negāhī ba taḥawwulāt-i shiʿr-i ʿĀshūrāyī", p. 198.
  23. ↑ Shafīʿī Kadkanī, Zamīna-yi ijtimāʿī-yi shiʿr-i Fārsī, 1386 Sh, pp. 43-44.
  24. ↑ Bayāt, "Barrasī-yi nawʿ-i adabī-yi marthiya dar zabān-i Urdū", p. 23.
  25. ↑ Mahrizī, "Negāhī ba taḥawwulāt-i shiʿr-i ʿĀshūrāyī", pp. 188-195.
  26. ↑ Riyāḥī, Kisāʾī Marvazī: Zindagī, andīsha wa shiʿr-i ū, 1373 Sh, p. 72; Fasnaqarī & Jaʿfarpūr, "Barrasī-yi zībāshenākhtī-yi nukhustīn shiʿr-i ʿĀshūrāyī", p. 199.
  27. ↑ Mahrizī, "Negāhī ba taḥawwulāt-i shiʿr-i ʿĀshūrāyī", p. 198.
  28. ↑ Muḥammadzāda, Dānishnāma-yi shiʿr-i ʿĀshūrāyī, 1386 Sh, vol. 2, p. 1073.
  29. ↑ Muḥammadzāda, Dānishnāma-yi shiʿr-i ʿĀshūrāyī, 1386 Sh, vol. 2, p. 1216.
  30. ↑ Fatḥī-pūr, "Sīmurgh-i Sahand", p. 192.
  31. ↑ Muḥammadzāda, Dānishnāma-yi shiʿr-i ʿĀshūrāyī, 1386 Sh, vol. 2, p. 1350.
  32. ↑ Bayāt, "Barrasī-yi nawʿ-i adabī-yi marthiya dar zabān-i Urdū", p. 23.
  33. ↑ Mahrizī, "Negāhī ba taḥawwulāt-i shiʿr-i ʿĀshūrāyī", p. 187.
  34. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Ḥusayn, 1430 AH, vol. 10, pp. 202-422.
  35. ↑ Nāṣirī, "ʿAzādārī-yi Imām Ḥusayn dar miyān-i Ahl-i Sunnat", p. 79.
  36. ↑ Muḥammadī, "Kohan-tarīn marthiya sarāyī dar shiʿr-i Pārsī", pp. 61-62.
  37. ↑ Irbilī, Kashf al-ghumma, 1433 AH, vol. 3, pp. 338-339.
  38. ↑ Rastegār Fasāʾī, Anwāʿ-i shiʿr-i Fārsī, 1372 Sh, p. 216.
  39. ↑ Rastegār Fasāʾī, Anwāʿ-i shiʿr-i Fārsī, 1372 Sh, p. 216.
  40. ↑ Muṭahharī, Ḥamāsa-yi Ḥusayni, 1379 Sh, vol. 1, p. 56.
  41. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Ḥusayn (a), 1430 AH, vol. 9, pp. 354-358.
  42. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Ḥusayn (a), 1430 AH, vol. 9, pp. 371-376.
  43. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Ḥusayn (a), 1430 AH, vol. 9, p. 359.

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