An unknown work in the religious epic: Khames al-Aba's war book in the land of Karbala

Khames al-Aba's Battle Letter in the Land of Karbala" is one of the epic poems related to the event of Ashura in Persian literature, written by Mirza Muhammad Akbar Bomroodi Qaini known as "Monshi" (1180 AD) in 2000 verses and imitating Ferdowsi's Shahnameh was written. After praising God Almighty and praising the Prophet of Islam (PBUH) and Amir al-Mu'menin (PBUH), this poem reports on the battles of Imam Hussain (PBUH) and his companions in the desert of Karbala and the high level of their martyrdom. In this system, which has remained far from the eyes of researchers, Islamic beliefs and beliefs, scenes of chanting, as well as a representation-like drawing of the events of Ashura are presented in a precise form. The use of special combinations and phrases of the epic language, the correct use of linguistic and literary abilities such as brevity, phrasing, exaggeration, simile, etc. are among the positive points of this system. At the same time, the inability of the poet to correctly apply the principles of rhyme, as well as not paying attention to the prominent martyrs of the Karbala incident, are among the things that have reduced the literary and content value of this work.
The introduction of this system and the examination of the stylistic features of this work is the point that we will discuss in this article.
Keywords: Manuscript, religious epic, Khames al-Aba's war book in the land of Karbala, expression of beliefs and beliefs, stylistics.
Introduction
"Epic is one of the most effective literary genres that spreads the literary spirit and national pride not only in the body of the society; Rather, it is trans temporal and trans-spatial; This dynamic flow boils from the source of national pride, ethnicity, belief and identity of the nation and transforms with the passage of time; But it never ends and its face changes depending on the conditions and factors that are different in each period and time" (Najari and Qawam, 2016: 2). In the word epic, it means bravery, courage and difficulty in work. In ancient Arab literature, this word was referred to a type of martial poetry that was written only to describe the honors of the Arab tribes; Therefore, in the Arabic language, it has never had the current epic concept; Because today "a complete epic poem is one that, while describing the heroes and masculinity of the people, also represents their ideas, opinions and civilization" (Safa, 2007: 30). The use of the word epic in the Persian language and literature, which contains prominent examples of epics from the oldest periods; It is a new thing that has been used in place of Epic at the same time as Ferdowsi's Hazara celebration (1313 A.H.); Before that, no one had called a work like Shahnameh as an epic (Shafi'i Kodkani, 1372: 8). The epic in Persian literature is the confrontation between the divine forces and the demonic powers and the fight against ignorance, disbelief and rampage, along with sacrifices and bravery, which are classified into four mythological-national, historical, religious and mystical categories. It can be (Balaghi Inalo et al., 2019: 3).
In the middle of the 5th century of Hijri, with the emergence of the Ghaznavid, Seljuk, and Khwarazm shah governments and then the adverse effects of the Mongol invasion, the composition of national epics in Iran began to decline and instead, epics with themes of religion, history and other became popular (Rabiian, 2001: 533). Although some, like Zabihullah Safa, believe that almost all of these types of poems, even the most important of them, that is, Haidari Bazel's book, do not have much literary value and are placed in the ranks of epic and heroic masnavis (Safa, 1383, Vol. 5: 584) but some others like Sajjad Aydenlu believe that "most of these poems are because their owners have stepped in Ferdowsi's place and imitated him and wanted a national, historical or to create a religion, they have fallen out of the eyes of the researcher" (Aidenlu, 2008: 10).
Material & methods
"Khams al-Aba's War in the Land of Karbala" is a religious epic whose date of composition is based on the last three lines of the poem in 1170 AD. and "Abul Hasan Jozani" in 1207 AD. wrote it down This study was written to answer this question: "How effective is Khames al-Aba's war letter in the land of Karbala, and what are its stylistic and content characteristics?" The introduction of the manuscript of this work, in addition to removing the dust of oblivion from the face of this copy, motivates the audience to read it and understand it. Historical information and literary idiom can be obtained from this work. Also, the stylistics and analysis of this work - which was done as much as possible in this research - helps to know more about the style of epic works. religion in the late Afshariya era.
Discussion & Result
Religious epics, like historical epics, are the result of the suffering of people who made natural epics the basis of their work and created an epic and poetic work from a historical and sometimes non-historical narrative. It should be noted that the basis of all religious epics is not historical events. There are several views on how religious epics came into existence in Persian literature: one view is that from the middle of the 5th century of Hijri (following the successive dominance of the Turkic tribes), the influence and depth of the teachings of Islam and, after that, the weakening The spirit of nationalism in Iran, as well as the revelation of severe differences between Shiites and Sunnis (in the form of the conflict between Manaqib Khan and Fadail Khan). Religious epics appeared (Shahbazi, 2013: 7).
Another point of view is that from before the advent of Islam to the present era, different branches of epic writing (national, historical, religious and mystical) have lived together and only in some periods, sometimes some are more important. They have taken and some less. All kinds of epics can be seen in the Shahnameh. After Ferdowsi's enduring work, none of the epics will be replaced by another and will not disappear in terms of time. Rather, all of its types continue to imitate the language of the Shahnameh together with each other (Khalaghi Mutlaq, 2016, Vol. 2: 744). The third point of view is that lasting and fascinating religious events have caused the emergence of the talents of poets and artists to create religious epics; Just as great national events had become the reason for the creation of national epics for the creators of epic works before them. Iranian poets took advantage of the initial sources and elements of creating epics, which are abundantly found in religious texts, and devoted themselves to its artistic and literary creation, and finally, those primary religious and historical capitals in the form of works. They offered an epic gem (Shemshirgarha, 2009: 2).
Conclusion
The epic of the "Khames al-Aba's Battle Letter in the Land of Karbala", like most epic poems after Ferdowsi, has been influenced by the Shahnameh; this influence can be seen in the choice of form, meter, choice of word types, combinations, and specific sentences in the Shahnameh language in this work.
The author of the manuscript has adopted Ferdowsi's style in terms of imagery, including similes and literary devices such as exaggeration and hyperbole, and has used many of the Shahnameh similes in his poem. The similes are generally sensual. The presence of angels and their unseen assistance, boasting, using and referring to verses of the Quran and hadiths, expressing beliefs and convictions, etc. are among the most important content features of this poem.