The Garden of Martyrs (روضة الشهداء) is perhaps the most popular modern account of the tragedy of Karbala and the death of Husayn b. 'Ali on Ashura in 680 CE. Composed in 1502-03, its author, Husayn Va’iz Kashifi was a Persian Hanafi Sunni who belonged to the Naqshabani Order. 1/
Kashifi was a prolific author & prominent intellectual of the Timurid period. Described as a polymath (ذو فنون) by contemporaries, he authored works, in Persian, on quranic exegesis (المواهب العالية), hadith, occultism, poetry & rhetoric, fiction & storytelling, & Hanafi fiqh. 2/
Although not his most known work, the Garden of Martyrs enjoyed cross-confessional popularity. The text became the standard Karbala narrative in public Persian elegies among Sunni communities in Ottoman and Mughal societies and Shii communities in Safavid and Qajar Iran.3/
Owing to the popularity of Rawdat al-Shuhada in Sunni & Shia Persian-speaking societies, the term Rawda-khwani (روضه خوانی) came to describe pulpit preachers & reciters who lament the tragedy of Karbala. In Iraqi Arabic, the term الروزخون denotes eulogy reciters & preachers. 4/
Broadly, the Rawdat is a martyrdom account of the Ahl al-Bayt that focuses largely on Husayn b. Ali. While the author is Sunni, Kashif belonged to the widespread Sunni religiosity in early modern Persian lands that was sympathetic to the Ahl al-Bayt and their suffering. 5/
Moreover, as an occultist, Kahsifi took the Twelve Shii Imams as authorities. He saw them as paragons of esoteric Islam. As for the style, the Rawdat follows a lucid account that blends creative storytelling with elegant but simple prose. 6/
The literary style is captivating and inviting of public recitals. In some parts of the early modern Sunni world (in places like Herat and Ottoman territories) crowds would gather to hear selections of the Rawdat recited in poetic verse,
recalling the death of Husayn. FIN.
Typo: naqshbandi.
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1/Millions of Shiʿi Muslims around the world will be celebrating what they consider the appointment and designation of ʿAlī b. Abī Ṭālib as the legitimate successor to the Prophet Muḥammad. A short thread on #EidGhadir.
2/The "investiture" of ʿAlī according to the Shiʿi sources took place on 18 Dhu l-Ḥijjah in 10 H (= March 632 AD) at a pond between Mecca and Medina, known as Ghadīr Khumm. What do they sources say happened exactly?
3/Medieval sources differ little in the wording and historical memory of the events at Ghadīt Khumm in 632 AD, which came shortly after Muḥammad's Farewell Sermon. The formulaic wording is common to all the medieval sources. It reads: من كنت مولاه فعلي مولاه
Are we alone? Does life exist elsewhere in our universe? Some responses from medieval Muslim authorities. A short thread. 1/
Jaʿfar al-Sadiq (died 765 CE) is reported to have said: "There are seven heavens. Each contains life...and there are seven earths; five of which contains life". 2/
Another report of al-Sadiq reported by a 10th century CE authority says, aside from our world, there is another 7 "worlds" (galaxies?) where other beings exists. 3/
In light of the stunningly beautiful images of the Webb telescope, a thread on medieval Muslim accounts of the heavens. 1/
al-Jaghmini writing in the 13th century gave us a detailed account of the heavens that examines celestial orbits and movement of planets. 2/
Observatories were built in Iran and Ottoman lands. Here is a gathering of Ottoman astronomers in Constantinople Observatory built in 1577 with the astrolabe clearly visible 3/
A pictorial thread on horses in medieval Arabic manuscripts. First diagram offers a fairly detailed anatomy of horse (MS Arabe 2817 Bibliothèque nationale de France) 1/
Identifying a good stallion is key. Here the diagram offers tips on understanding the different bodily parts of a horse (MS 4689 Istanbul) 2/
What functions do horses play? Worry not. The diagram here offers more tips, including benefit of different coloured horses (M500 Pierpont Morgan Library) 3/
The فرق الشيعة (published) and كتاب الاراء و الديانات (lost) by al-Ḥasan b. Mūsā al-Nawbakhtī and the كتاب التحريش by Ḍirār b. ʿAmr, written circa mid-800s and circa late 700s, respectively, are probably oldest heresiographical works in Islam. We can add a third now. 1/
The recently published (unicum manuscript) heresiography by Khushaysh b. Aṣram al-Nasāʾī was most probably written circa 840-860 CE. It bears the title الاستقامة في السنة والرد على أهل البدع والأهواء. h 2/
Khushaysh belonged to the proto-Sunni movement that was burgeoning in the late ninth century CE. The work is greatly interesting for many reasons. One of them, in my view, has to do with the philosophical discussion of free-will and the Qadariyyah. 3/
Quirky remarks. The Muʿtazila emerged in the eighth century AD. Their theological inquiry was based on reason. For the Muʿtazila, rational inquiry about God, divine essence, and human agency, etc., had to be grounded in scripture. 1/
In other words, reason became a basis for theological deliberations, but reason took scriptures and revelation as its starting and end point. This epistemological orientation towards scripture is consistently found in 2/
Muʿtazili theologies manifested in Sunnism and Shiism alike. That the Muʿtazila were rationalists in the same vein as Enlightenment thinkers is an old, orientalist view from the 19th century. It was put to rest by Ignaz Goldziher in his Vorlesungen über den Islam in 1910. 3/