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Manāqib-khānī (Persian: مَناقِب‌خوانی) is the ritual of reciting poetic and prose texts about the virtues (manaqib) of the Shi'a Imams (a) with a loud voice in public passages. The book Al-Naqd is considered the first and best source for understanding Manaqib-khani.

Definition and Status

Manaqib-khani or Manqabat-khani is defined as the ritual of reciting poems or texts with the subject of expressing virtues, hadiths, karamas (miracles), and titles of the Shi'a Imams (a) and stories related to them with a loud voice in public passages.[1] It is said that Manaqib-khani was sometimes accompanied by speaking ill of some Sahaba (Companions).[2] The performer of this ritual was called Manaqibi, Manaqib-khan and Manqabat-khan.[3] In some sources, Manaqib-khani is referred to as Maddahi (panegyric).[4]

Manaqib-khani has been considered a factor for the survival and expansion of Shi'ism and increasing the influence of Sayyids and Alawis.[5] Some, citing Verse 23 of Sura al-Shura (Verse of Mawadda), consider the love of the Ahl al-Bayt (a) necessary for Muslims and believe that one who loves someone should constantly praise them.[6] Based on this, it is said that Manaqib-khans only considered themselves praisers of the Ahl al-Bayt (a);[7] although not all of them were Shi'a.[8] Some sources narrate anecdotes of favorable attention of the Ahl al-Bayt (a) to Manaqib-khans.[9] According to Rasul Ja'fariyan, the expansion of Manaqib-khani in the 8th/14th and 9th/15th centuries was an important factor in the rise of the Safavids and the spread of Shi'ism in Iran.[10] Al-Afandi considered the status of some Manaqib-khans in the spread of Shi'ism in Iran to be equal to that of Allama al-Hilli and Al-Muhaqqiq al-Karaki.[11]

According to some researchers, the extensive connection of Manaqib-khans with Futuwwa organizations was clear from some sources.[12] According to Kashifi, among the people of Futuwwa, no group is higher in rank than Manaqib-khans.[13] He also listed Manaqib-khans as the closest of the People of Tariqa to Prophet Muhammad (s) and the Ahl al-Bayt (a).[14] Kashifi considered Manaqib-khans worthy of prayer (du'a), praise and gifts basing these on the actions of the Prophet (s), Imam Ali (a) and Imam al-Sajjad (a).[15]

Al-Naqd is considered the first and best source of information about Manaqib-khani in Shi'a societies.[16]

History

Abd al-Jalil al-Qazwini al-Razi, in the mid-6th/12th century, stated that Manaqib-khani is a ritual with an old history.[17] Kashifi considered Manaqib-khani a remnant from Michael and Gabriel, who were the first praisers of the Ahl al-Bayt (a).[18] He considered Hassan b. Thabit to be the first Manaqib-khan among Muslims, citing his praise regarding Ghadir as an example.[19] It is said that Manaqib-khani emerged during the Samanid era and became widespread during the Ghaznavid and Seljuk periods despite the opposition of rulers.[20] The peak of this ritual's flourishing is considered to be during the Buyid period;[21] a matter that was accompanied by the anger of Baghdad's Hanbalis and their retaliation.[22] Abd al-Jalil al-Razi[23] spoke of the prosperity of Manaqib-khani in the 6th/12th century in Shi'a regions.[24] The text of the book al-Naqd mentions confrontations by the government with Manaqib-khans during this period.[25]

Jafariyan believes that in the 7th/13th, 8th/14th and 9th/15th centuries, the composition of Manaqib-khani poems peaked among Iranian Shi'as.[26] According to him, many of these poems have been lost, but what remains indicates its extensiveness.[27] According to him, in this period, Manqabat-khani had become a stable tradition in Shi'a areas and even among Twelver Sunnis.[28] In the 8th/14th century, the Sarbadars government is considered to have caused the prevalence of Manaqib poetry by poets such as Ibn Yamin.[29] In the 9th/15th century, the book Rawdat al-shuhada is considered to have caused a transformation in Manaqib-khani, such that after its compilation in the Safavid period, Manaqib-khani and Rawda-khani (reciting Rawdat al-shuhada) merged.[30]

It is said that in the Safavid period, Manaqib-khani grew significantly, and the Fityan (members of Futuwwa) rushed to help the Safavid government in promoting the Love for Ahl al-Bayt (a).[31] In this period, a group of Manaqib-khans (Tabarra'iyyan) used to curse the Three Caliphs in public passages while reciting the virtues of Imam Ali (a).[32] The Safavid period is considered the beginning of the decline of this ritual and its replacement with other rituals.[33] It is said that in the Qajar period, most Manaqib-khans were Sufis of Shi'a Sufi orders.[34] In this period, dervish Manaqib-khans were mostly considered from the Khaksariyya.[35] It is said that eventually, Manaqib-khani gradually separated from Sufism in this period and became a profession and continued.[36]

Establishment of Sunni Fada'il-khani in Opposition to Shi'a Manaqib-khani

It is said that Shi'a Manaqib-khani caused the anger of extremist Sunnis.[37] Jalal al-Din Muhaddith Urmawi, based on the book Al-Naqd,[38] considered the reason for this anger to be that Manaqib-khani was an invitation to a specific denomination and was effective in public minds.[39] Relying on the report of the book Al-Naqd,[40] it is said that with the growth of Manaqib-khani, the Sunnis undertook a similar action; they engaged "Fada'il-khans" to counter the Shi'as and to disseminate the virtues of the opponents of the Ahl al-Bayt (a).[41]

According to the analysis of Muhammad Ja'far Mahjub (1416/1996), a literary scholar and expert in folk literature, it appears from the text of Al-Naqd[42] that Fada'il-khans gathered irreligious people to recite stories of ancient Persian heroism in public gatherings against the virtues of Imam Ali (a).[43] According to him, Abd al-Jalil al-Razi quoted poems as Manaqib-recitation from Sana'i and Qawami Razi, which are eloquent poems however what he cited from the poems of Fada'iliyan are very weak and vulgar.[44] Against some miraculous events in favor of Shi'a Manaqib-khans,[45] Abd al-Jalil al-Razi mentioned calamitous events that happened to Fada'il-khans.[46]

The book Futuwwat-nama-yi sultani written by Mulla Husayn Kashifi Sabziwari, considered a valuable source for getting familiar with Manaqib-khani and its manners.[47]

Manaqibis: Manaqib-khans and Manaqib-composers

Rasul Jafariyan considered Bundar Razi (433/1041-2) as one of the first Shi'a Manaqib-composing poets.[48] Abd al-Jalil al-Razi mentioned some Manaqib-composing poets, including Kisa'i and Sana'i.[49] Before Sana'i, Nasir Khusraw al-Qubadiyani is also considered among Manaqib-composers.[50] From the 6th/12th century, Manaqib-composing of Qawami Razi,[51] Abd al-Malik b. Banan Qummi[52] and Abu l-Mafakhir Razi[53] are mentioned.

In the 7th/13th century, Manaqib-composing and Manaqib-khani of Hasan Kashi are mentioned. Jafariyan listed him as the brilliant figure of Manqabat-khani[54] and the leader of Manaqib-khans;[55] someone whose role in the spread of Shi'ism in Iran is considered equal to that of Allama al-Hilli and Al-Muhaqqiq al-Karaki.[56] It is said that many Manaqibs remain from Kashi, the most famous of which is his Haft-band, which was a model for many Manaqib-khani poems.[57] Sources state that Kashi composed nothing but praises of the Imams (a).[58] Kashi traveled in the garb of dervishes and recited the virtues of Imam Ali (a) in public passages.[59] It is reported that he performed Manaqib-khani in the Shrine of Imam al-Rida (a).[60]

In the 9th/15th century, Ibn Husam al-Khusfi is considered one of the greatest Manqabat-composers, whose works are regarded as a sign of the depth of his Shi'a historical thought.[61] In the same period, names of several obscure Manaqib-khans are listed in Futuwwat-nama-yi sultani: Sayyid Hamza Kuchak, Darvish Muhammad Ali Gharra-khan Tabarsi, Sayyid Amir Haj Amuli, Sahib Shah Kharaqani and Akhi Ali Tuni.[62] Also, in this period, Mulla Husayn Wa'iz Kashifi is counted among Manaqib-khans.[63] In later periods, Muhtasham Kashani, Huma Shirazi, Sayyid Kazim Bulbul Kabuli, and Barat Ali Zabulistani are listed among Manaqib-khans and Manaqib-composers.[64]

Structure and Content

Abd al-Jalil al-Qazwini al-Razi described the content of Manaqib-khani as Tawhid (monotheism) and Zuhd (asceticism).[65] According to Muhaddith Urmawi, the content of Manaqib-khani consisted of wise themes, such as advice, invitation to worshiping God, proving Divine Justice ('Adl), and refuting Determinism (Jabr).[66] Also, it included explaining the worthlessness of the world, encouraging towards the Hereafter, and giving thanks for being a Shi'a by mentioning the names of the Imams (a) and conditions of Imamate such as Nass, Knowledge and Infallibility.[67] Frequent themes in Manaqib-khans' texts are listed as: praising the Twelve Imams,[68] mentioning the tragedy of the Event of Karbala,[69] the poet's self-praise for the success of being Shi'a and praising the Infallibles,[70] belittling poetry and poets and competing with them, especially with Ferdowsi,[71] mentioning the Shahnameh[72] and using the names and attributes of Shahnameh heroes in Manaqib-khani texts.[73]

According to Mahjub, it is understood from the book al-Naqd that the content of Manaqib-khani was perceived by Sunnis as exaggerated and accompanied by myth-making.[74] According to him, exaggerated and baseless stories were also included in some Manaqib-khani texts.[75] Some researchers, using a text from Dawlatshah Samarqandi,[76] have said that some poetic texts used by Manaqib-khans were called "Wilayat-nama".[77] It is said that Wilayat-nama referred to poems composed about the heroism and miracles of Imam Ali (a) and were mostly mythical.[78] Some have said that from long ago, the words of Manaqib-khans were mixed with myths and baseless contents which were not accepted by Shi'a scholars.[79]

Manners and Tools

It is understood from the book al-Naqd that Manaqib-khans used to roam in public passages and recite virtues.[80] It is said that they were surrounded by their Shi'a coreligionists and financially supported by them.[81] According to some, Manaqib-khans sometimes held gatherings (Ma'raka) in a fixed place instead of roaming in passages.[82] Manaqib-khans had specific clothing and methods, which were considered for greater impact on the audience.[83] Kashifi categorized Manaqib-khani types as follows: those who only recited poetry, called Sada-khan; those who only recited virtues in prose, called Gharra-khan; and Murassa'-khan, who mixed prose and poetry and were superior to the other two groups.[84]

Kashifi stated regarding the manners of Manaqib-khani: First, the Manaqib-khan should be of such piety and purity that he is not ashamed before the souls of the Infallibles (a); second, he should perform obedience and worship based on the instructions of the Ahl al-Bayt (a); third, he should not recite praise for wages; fourth, he should not exaggerate in praise.[85] He listed twenty necessary attributes for Manaqib-khans, such as honesty and Zuhd (asceticism).[86] In his view, Manaqib-khans should be far from 30 attributes, including lying and oppression.[87] The tools of Manaqib-khans are listed as a spear, Tugh, Shadda, tablecloth, lamp and Tabarzin (battle axe).[88] Kashifi cited a story from the lives of the Infallibles (a) for the reason of choosing some of these tools.[89] According to him, Tugh was a spear with a cloth on top to show the boundaries of each Manaqib-khan's gathering.[90] Shadda was a blessed object from the threshold of one of the Imams (a) which they tied to the Tugh. He considers Imam Ali (a) as the originator of Shadda in the Battle of Uhud.[91]

Notes

  1. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 19; Riḍāyī, «Manāqib-khānī», pp. 467–468.
  2. ↑ Izdī & Zīrakī, «Manāqib-khānī dar dawra-yi Āl-i Būya», p. 25.
  3. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  4. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 17; Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 10.
  5. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 88; Izdī & Zīrakī, «Manāqib-khānī dar dawra-yi Āl-i Būya», p. 46.
  6. ↑ See for example: Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 280.
  7. ↑ Kāshī, Tārīkh-i Muḥammadī, 1377 Sh, editor's intro, p. 15.
  8. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1227; Riḍāyī, «Manāqib-khānī», p. 468.
  9. ↑ See for example: Yāqūt al-Ḥamawī, Muʿjam al-udabāʾ, 1414 AH, vol. 4, p. 1789.
  10. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 100.
  11. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 1, p. 308.
  12. ↑ See for example: Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 10.
  13. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 280.
  14. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 281.
  15. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 283.
  16. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1209; Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 8.
  17. ↑ ʿAbd al-Jalīl al-Rāzī, Al-Naqḍ, 1358 Sh, p. 77.
  18. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 282.
  19. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, pp. 282–283.
  20. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  21. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  22. ↑ See for example: Tanūkhī, Nishwār al-muḥāḍara, 1391 AH, vol. 2, p. 233.
  23. ↑ ʿAbd al-Jalīl al-Rāzī, Al-Naqḍ, 1358 Sh, p. 77.
  24. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  25. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 108.
  26. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 89.
  27. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 89.
  28. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», pp. 91–92.
  29. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 98.
  30. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 12.
  31. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 12.
  32. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 12.
  33. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  34. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 15.
  35. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 14.
  36. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 17.
  37. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 19; Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 88.
  38. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 77.
  39. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 19.
  40. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, pp. 64–65.
  41. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 88; Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 8.
  42. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 67.
  43. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1214.
  44. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1211.
  45. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, pp. 109–110.
  46. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 112.
  47. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1209; Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 81.
  48. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 84.
  49. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, pp. 231–232.
  50. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 86.
  51. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 232.
  52. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 230; Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 504.
  53. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 86.
  54. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 90.
  55. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 92.
  56. ↑ Afandī, Riyāḍ al-ʿulamāʾ, 1401 AH, vol. 1, p. 308.
  57. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», pp. 90–91.
  58. ↑ Dawlatshāh Samarqandī, Tadhkirat al-shuʿarā, 1382 Sh, p. 297.
  59. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», pp. 8–9.
  60. ↑ Kātib, Tārīkh-i jadīd-i Yazd, 1357 Sh, p. 79.
  61. ↑ Jaʿfariyān, «Murūrī bar manqabat-i Imāmān», p. 98; Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 9.
  62. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 126.
  63. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 12.
  64. ↑ Riḍāyī, «Manāqib-khānī», p. 468.
  65. ↑ Qazwīnī Rāzī, Al-Naqḍ, 1358 Sh, p. 577.
  66. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 21.
  67. ↑ Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 21.
  68. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», pp. 22–24.
  69. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», pp. 24–25.
  70. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 18.
  71. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», pp. 18–19.
  72. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 27.
  73. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», pp. 21–22.
  74. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», pp. 1212–1213.
  75. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1223.
  76. ↑ Dawlatshāh Samarqandī, Tadhkirat al-shuʿarā, 1382 Sh, pp. 436–437.
  77. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 17.
  78. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 17.
  79. ↑ Afshārī, «Justujūyī dar tārīkh-i manāqib-khānī», p. 17.
  80. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1211; Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 18.
  81. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1211.
  82. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1216; Qawāmī Rāzī, Dīwān-i Qawāmī Rāzī, 1374 AH, editor's intro, p. 19.
  83. ↑ Maḥjūb, «Az faḍāyil wa manāqib-khānī tā rawḍa-khānī», p. 1228.
  84. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 286.
  85. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 284.
  86. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 284.
  87. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 285.
  88. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 280.
  89. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, pp. 286–287.
  90. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 288.
  91. ↑ Kāshifī Sabziwārī, Futuwwat-nāma-yi sulṭānī, 1355 Sh, p. 291.

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  • Qawāmī Rāzī, Badr al-Dīn. Dīwān-i Sharaf al-Shuʿarāʾ Badr al-Dīn Qawāmī Rāzī. Edited by Jalāl al-Dīn Muḥaddith Urmawī. Tehran, Chāpkhāna-yi Sipihr, 1374 AH.
  • Qazwīnī Rāzī, ʿAbd al-Jalīl b. Abī l-Ḥusayn. Baʿḍ mathālib al-nawāṣib fī naqḍ baʿḍ faḍāʾiḥ al-rawāfiḍ. Edited by Mīr Jalāl al-Dīn Muḥaddith Urmawī. Tehran, Anjuman-i Āthār-i Millī, 1358 Sh.
  • Riḍāyī, Amīr Ḥusayn. "Manāqib-khānī". In Farhang-i sūg-i Shīʿī. Supervised by Muḥsin Ḥusām Maẓāhirī. Tehran, Khayma, 1395 Sh.
  • Tanūkhī, Muḥsin b. ʿAlī. Nishwār al-muḥāḍara wa akhbār al-mudhākara. N.p., n.n., 1391 AH.
  • Yāqūt al-Ḥamawī, Yāqūt b. ʿAbd Allāh. Muʿjam al-udabāʾ. Edited by Iḥsān ʿAbbās. Beirut, Dār al-Gharb al-Islāmī, 1414 AH.
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