Jump to content

Muharram mourning

From wikishia
Mourning of Muharram
thumbnail
thumbnail
Events
Figures
Places
Occasions
Rituals

Muharram mourning encompasses the mourning rituals and practices of Shi'a Muslims during the months of Muharram and Safar in bereavement for the martyrs of Karbala. Imam al-Sajjad (a), Lady Zaynab (a), Umm al-Banin (a), and Rabab are considered the first individuals to have engaged in mourning for Imam al-Husayn (a). The Shi'a Imams (a), while also mourning Imam al-Husayn (a) themselves, encouraged Shi'as to mourn for Imam al-Husayn (a). Numerous hadiths from Prophet Muhammad (s) and the Shi'a Imams (a) have been transmitted regarding the reward (thawab) for mourning the calamities endured by Imam al-Husayn (a). There are also reports of mourning by Sunnis, particularly their scholars, during the days of Muharram.

Mourning initially involved weeping and poetry recitation. However, gradually, practices such as eulogy recitation, Rawda-khwani (recitation of the Karbala tragedy), displaying of religious icons/paintings(Persian: Shamayel-keshi), chest-beating, self-flagellation with chain, Ta'ziya (passion plays), the Arbaeen walk , and others were incorporated. Most of these rituals took form during the Buyid, Safavid, and Qajar periods. The expansion of mourning for Imam al-Husayn (a) is attributed to the Safavid era and the officialization of Shi'a Islam in Iran, although some Iranian shahs, including Nader Shah Afshar and Reza Shah Pahlavi, undertook measures to restrict these mourning practices. With the victory of the Islamic Revolution, religious congregations and mourning gatherings underwent significant formal and contextual changes. Alongside traditional mourning assemblies, a distinct style of mourning, characterized by fervent poems and styles, gradually became prevalent, particularly among the youth.

Efforts to combat superstitions, reform mourning rituals, and prevent the introduction of bid'ah (reprehensible innovations) into mourning practices have been undertaken by some Shi'a scholars in order to preserve the sanctity and authenticity of the religion." For instance, religious authorities such as Sayyid Ali Khamenei, Naser Makarem Shirazi, Muhammad Fadil Lankarani, and Mirza Jawad Tabrizi declared tatbir (ritual self-flagellation with swords) as haram . Mohaddes Noori and Morteza Motahhari also compiled books on this subject.

Status and Significance

Mourning for Imam Husayn (a) and his companions is considered an expression of love for them, a demonstration of sympathy for their calamities, one of the most significant manifestations of revering the divine symbols, and a sign of piety.[1]

Numerous narrations (hadiths) from the Prophet (s) and the Shi'a Imams (a) have been transmitted regarding the reward (Arabic: ثواب, thawab) for mourning the calamities of Imam al-Husayn (a).[2] According to these narrations, mourning for Imam Husayn (a) and his companions, especially during the first ten days of Muharram and the Day of Ashura, has been emphasized by the Ahl al-Bayt (a).[3] In a narration from Imam Reza (a), it is quoted that he said: “…The day of Husayn (a) wounded our eyelids, made our tears flow, and brought us sorrow and affliction. Therefore, mourners should weep for someone like Husayn (a) until the Day of Resurrection… When Muharram arrived, my father [Imam Musa al-Kadhim (a)] would not be seen smiling, and grief would overcome him until these ten days ended. The tenth day was his day of sorrow, mourning, and weeping…”[4]

Rayyan b. Shabib narrates: On the first day of Muharram, I went to Imam Reza (a), and the Imam said:

“O son of Shabib! If you are to weep for anything, weep for Husayn ibn Ali (a). For indeed, he was slaughtered like a ram, and eighteen men from his household, who had no equals on earth, were killed with him. The seven heavens and the earth wept for him… O son of Shabib! If you weep for Husayn (a) such that your tears flow down your cheeks, God will forgive all your sins, whether minor or major…”.[5]

In numerous narrations, the reward for weeping for Imam al-Husayn (a) has been stated to be Paradise.[6] In some narrations, the reward for causing others to weep for Imam Husayn and the Ahl al-Bayt (a) through poetry or other means [7][8] and Tabaki (feigning weeping or making an effort to weep out of sympathy) has also been described as Paradise.[9]

The Imams' (a) Encouragement and Exhortation to Mourning

The Shi'a Imams encouraged their followers to grieve and mourn for Imam Husayn (a), and exhorted eulogists (maddahin) and poets to recite elegies (marthiya-sarayi) and move people to tears.[10] For instance, Imam al-Sadiq (a) stated that composing poetry for Imam Husayn (a) and moving people to tears would lead to entry into Paradise.[11] On the day of Ashura, he (Imam al-Sadiq AS) would hold mourning ceremonies (majalis al-aza) in his home and invite his relatives and companions. [12]

Harun al-Makfuf (one of the companions of Imam al-Sadiq AS) narrates: I came to the Imam, and he said, “Recite an elegy for me.” I recited for him. He then said: “No, not as you [usually] recite, but as you eulogize him at his grave.” (Meaning: ‘I do not want it that way; recite as you recite elegies beside his (a) grave.')

So I recited:

Pass by the grave of Husayn (a) and say to his pure bones…

I saw the Imam (a) begin to weep. I fell silent, but he said, “Continue.”[13]According to some narrations, Imam al-Rida (a) would ask Di'bil al-Khuza'i to recite elegies for Imam Husayn (a) and urged him not to be negligent in this matter.[14]

Background and Developments

Mourning and grieving for the martyrs of the Ashura event began in the very first days after Ashura in the year 61 AH and continues to this day. However, the methods of mourning have undergone many changes throughout history, and many rituals and traditions have been added to it.

The First Mournings for Imam Husayn (a)

According to some narrations, before the event of Karbala, God informed the prophets, including Prophet Adam [15], Noah (a) [16], Abraham (a)[17], Moses (a)[18], and Jesus (a)[19], of the calamities that would befall Imam Husayn (a), and they wept over this tragedy.[20] Similarly, the Prophet (s), Imam Ali (a), and Lady Fatimah (a) referred to the events of Karbala multiple times before its occurrence and wept over it.[21]

After the event of Ashura, the first to recite elegies (marthiya-khwanan) for Husayn ibn Ali (a) were considered to be Imam Sajjad (a), Lady Zaynab (a), the daughters of Imam Husayn (a), and Rabab, the wife of Imam Husayn (a). They continued the Imam's path through their elegiac recitations in Karbala, Kufa, and Sham (Damascus).[22] Lady Zaynab (a), while passing by her brother's body, recited verses that moved even the enemies.[23] With the arrival of the captives of Karbala in Sham, the women of Banu Umayya wept for them [24] and, according to some accounts, held mourning ceremonies for three days [25] or seven days[26]. Sheikh Mufid and others narrated that the first person to compose poetry in lamentation for Imam Husayn (a) was ‘Uqbah ibn ‘Amr al-Sahmi, the first two couplets of which are:

(إِذَا الْعَيْنُ قَرَّتْ فِي الْحَيَاةِ وَ أَنْتُم‏)

(تَخَافُونَ فِي الدُّنْيَا فَأَظْلَمَ نُورُهَا)

(مَرَرْتُ عَلَى قَبْرِ الْحُسَيْنِ بِكَرْبَلَاء)

(فَفَاضَ عَلَيْهِ مِنْ دُمُوعِي غَزِيرُهَا)[27]

Translation:

(When the eye finds comfort in life while you)

(Live in fear in the world, its light has then darkened.)

(I passed by the grave of al-Husayn in Karbala,)

(And abundant tears flowed over it from my eyes.)

Umm Salama, the wife of the Prophet (s), is considered the first elegy reciter in Medina.[28] It is said that Umm Salama, along with the women of Banu Hashim, were the first to wear black clothes in mourning for Imam Husayn (a).[29] Jabir ibn Abdullah al-Ansari, the first pilgrim to the Imam's (a) grave, went to Karbala on the first Arba'in (fortieth day after martyrdom) of Imam Husayn (a)[30] and engaged in lamentation and mourning there.[31] Ubayd Allah b. al-Hurr al-Ju'fi, according to one account the first visitor to the Imam's (a) grave[32], also went to Karbala after the martyrdom of Imam Husayn (a), wept, and composed a long ode (qasida) in lamentation for Imam Husayn (a).[33]

Bashir b. Jadhlam, by the order of Imam Sajjad (a), announced the arrival of the Ahl al-Bayt in Medina to the people by reciting verses, moving them to tears.[34] Also, women from the Ahl al-Bayt (a) such as Umm al-Banin[35], Rabab[36], and Zaynab daughter of ‘Aqil[37] engaged in mourning and led the people of Medina into grief. The Tawwabin (Penitents), who repented after the martyrdom of Imam Husayn (a) and rose up against the Umayyads, also first went to Karbala, where they engaged in mourning and swore an oath to avenge the Imam (a).[38]

Prominent Shi'a poets contemporary with the Imams (peace be upon them), such as Kumayt al-Asadi,[39] Al-Sayyid Isma'il al-Himyari,[40] and Di'bil b. 'Ali al-Khuza'i,[41] also composed poetry and elegies in honor of Imam Hussain (a).

The Tuwairij mourning procession on the day of Ashura in Bein al-Haramayn.

The growth and spread of mourning

With the rise of the Buyid dynasty, pressures on Shi'as were lifted,[42] and in the year 352 AH (963 CE), for the first time, the Day of Ashura was declared an official holiday and a day of public mourning by the then-government; buying and selling were prohibited; butchers were ordered not to slaughter animals in respect of this day; cooks were not to prepare food, and mourning tents were set up in the marketplaces.[43] People, dressed in black and in a distressed state, would come out into the alleys, pour straw on their heads and faces, beat their heads and chests, and roam the streets reciting poems in lamentation for Imam Hussain (a).[44] Shi'as during the Buyid era held mourning ceremonies under the title of ‘al-Niyāḥah' (wailing) or ‘al-Rithā (elegy) gatherings.[45]

During the Timurid dynasty, Maddahs (eulogists) freely and openly engaged in Manqabat-khwani (recitation of virtues) of the Imams,[46] and the term Maddahi became prevalent from this time.[47] The term Rawḍa-khwan (reciter of Rawḍa) also became common from this period onwards, attributed to the writing of the book Rawḍat al-Shuhadā' (The Garden of Martyrs) by Mulla Husayn Wa'iz Kashifi and its widespread popularity among the people. Readers of this book were called Rawḍa-khwans. Over time, this term was applied to anyone who recited the tragedy of Imam Hussain(a), and it replaced Manqabat-khwani.[48]

The most significant expansion of mourning rituals for Imam Hussain(a) occurred during the Safavid era (the time of Shah Ismail Safavi) with the officialization of Shi'a Islam in Iran. During this period, with government support and the presence of Safavid shahs, ceremonies of Nawha-khwani (lamentation recitation), Sineh-zani (chest-beating), and mourning were held.[49] From this period onwards, Tekyehs (places for religious gatherings), Husayniyya (congregation halls for Shi'a mourning), and endowments related to the mourning of Imam Hussain(a) were established in Iran.[50] During the Afsharid period, Nader Shah restricted mourning rituals;[51] however, during the Zand era, these restrictions were lifted, and the first examples of Ta'ziya (passion play) and Shabih-khwani (dramatic reenactment) gatherings emerged.[52]

The prevalence of Taziyeh-Khani during the Qajar era

The Qajar period is known as the era of flourishing mourning gatherings, especially the Ta'ziya ritual.[53] It is narrated that Naser al-Din Shah caused the spread of luxury and aristocracy in Rawda (mourning sermon) gatherings; to the extent that the Shah would sometimes throw handfuls of coins for the preachers and their attendees during the nights of the first decade of Muharram.[54] Qameh-zani (ritualistic self-flagellation with swords), Shamayel-keshi (displaying religious icons/portraits), Zanjir-zani (ritualistic self-flagellation with chains), and the custom of 41 minbars (pulpits) were practices that were established or became prevalent during Naser al-Din Shah's era.[55]

The popularization of the Sham-i Ghariban (Eve of the Strangers) ceremony is considered one of the characteristics of mourning during Mozaffar ad-Din Shah's era. Furthermore, mourning for Imam Husayn(a) during the Qajar period was extended beyond the month of Muharram to the month of Safar as well.[56] Another characteristic of Muharram mourning during the Qajar era was the criticism of these mourning rituals by some intellectuals such as Mirza Malkam Khan and Mirza Fatali Akhundzadeh.[57]

Restrictions on Mourning during the Pahlavi Era

Reza Khan, in the initial years of his rule, was committed to participating in mourning gatherings;[58] however, with the implementation of modernization programs, he gradually distanced himself from mourning ceremonies and imposed restrictions on mourners. From 1314 SH (1935/1936 CE), parallel to the enforcement of the Kashf-e Hijab law (unveiling), governors of various regions were ordered to prevent the organization of mourning processions during the months of Muharram and Safar and to encourage people to sit on chairs and benches in Rawda (mourning sermon) gatherings. After the Goharshad incident, strictness regarding the holding of Rawda gatherings increased, and police officers were tasked with preventing mourning ceremonies; it even reached a point where in some cities, preachers and organizers of Rawda gatherings were imprisoned.[59] The demolition of the Tekyeh Dowlat building in 1317 SH (1938/1939 CE), which led to the further isolation of Taziyah ceremonies, was another of Reza Khan's actions.[60]

In opposition to the Pahlavi government, Sheikh Abd al-Karim Ha'iri Yazdi endeavored to keep mourning gatherings alive. He would send religious students to various regions for preaching and delivering sermons during mourning days.[61] He also took steps to reform mourning gatherings; for instance, he banned Shabih-khani (passion plays) in Qom and converted large Taziyeh gatherings into Rawda-khani (sermon and eulogy recitation) sessions.[62]

With the fall of Reza Khan in Shahrivar 1320 SH (August/September 1941 CE) and the entry of Allied forces into Iran, the ban on holding mourning gatherings faded, and practices like Qameh-zani (ritualistic self-flagellation with swords), Qofl-bandi (locking oneself in chains), Zanjir-zani (ritualistic self-flagellation with chains), Shah Hosseini (a type of mourning procession), and others were revived.[63]

Towards the end of the Pahlavi era, home-based and women's Rawda gatherings saw growth, and large women's gatherings were formed.[64] After the Shah's relationship with the clergy was challenged and the initial sparks of the struggle against the Pahlavi regime were ignited, clerics used mourning ceremonies to express opposition to the Shah.[65] The events of Muharram 1342 SH (May/June 1963 CE) led to the requirement of obtaining a permit for holding any kind of mourning ceremony during Muharram of that year.[66]

The Islamic Republic Era, Reforming Mourning, and the Emergence of New Styles

With the victory of the Islamic Revolution, religious committees and mourning gatherings underwent many formal and substantive changes. With the emergence of trends related to popular eulogy and the prevalence of certain rituals like tatbir (ritual self-flagellation with swords) and Qofl-zani (locking oneself in chains) in traditional committees, reforms in religious committees began. A process that Morteza Motahhari and Ali Shariati had initiated by removing superstitions and refining specific perspectives on the event of Ashura was implemented in the form of applying reforms to mourning rituals.[citation needed] Later, Seyyed Ali Khamenei, the Supreme Leader of the Islamic Republic of Iran, issued a ruling declaring tatbir forbidden, and then religious authorities such as Makarem Shirazi, Fazel Lankarani, Nouri Hamedani, Mirza Javad Tabrizi, and Mazaheri issued similar fatwas.[67]

From the late 1370s SH (late 1990s/early 2000s CE), alongside traditional mourning gatherings, a different style of mourning gradually became common, especially among the youth, featuring passionate poems and styles. The sparks of the new eulogy trend were ignited by Nariman Panahi and Haj Ghorban (Ali Ghorbani). Seyyed Javad Zaker continued this path with greater speed. In his committee's sessions, sometimes allegedly blasphemous phrases such as “La ilaha illa Ali” (There is no god but Ali) or “La ilaha illa al-Zahra” (There is no god but Zahra) were reportedly uttered, and practices like wearing collars and chains around the neck were prevalent. The spread of such matters in gatherings led to opposition and reactions from religious authorities to this type of mourning.[68] Also, some religious authorities in the early 1380s SH (early 2000s CE) criticized the use of exaggerated concepts about the Ahl al-Bayt and the employment of inappropriate vocabulary that was beneath their dignity.[69]

Mourning Rituals

Mourning for Imam Husayn(a) and his companions has found various and numerous rituals, styles, and formats in different Shi'a-populated regions and has undergone transformations throughout history. The antiquity of some of these rituals dates back to the era of the Shi'a Imams; however, some of them emerged in past centuries. Some of these mourning rituals include:

  • Marsiyeh-sarayi (Elegy Composition): Composing and reciting poetry about the martyrdom of Imam Husayn(a) and his companions. Marsiyeh-sarayi and Marsiyeh-khwani (elegy recitation) have been prevalent among Shi'as in different periods.[70]
  • Siyah-pooshi (Wearing Black): Wearing black attire as a symbol of mourning is one of the customs of mourning for Imam Husayn (a) and religious figures.[71] According to Ali Abolhassani, this custom has been common among Shi'as since the time of the Prophet (s) and the Imams (a).[72]
  • Sineh-zani (Chest-beating): This is the most common form of Shi'a religious mourning in various countries, also observed during Muharram mourning. Sineh-zani does not have a specific location and is performed in all mourning gatherings in mosques, Husayniyehs, and home-based ceremonies.[73]
  • Rawda-khwani (Sermon and Eulogy Recitation): Rawda-khwani is the narration of the events of Ashura accompanied by sorrow and grief, where the calamities of Sayyid al-Shuhada (Master of Martyrs, i.e., Imam Husayn) are also mentioned. It is usually accompanied by elegy recitation and shedding tears for Imam Husayn and his companions.[74]
  • Taziyeh-khwani (Passion Play Performance): Taziyeh-khwani and Shabih-khwani are theatrical performances to reenact the events of Karbala, in which special costumes and war implements are used.[75] Taziyeh is performed in various ways in Islamic and Shi'a countries, including Iran, Afghanistan, India, and Pakistan.[76]
  • Zanjir-zani (Chain Self-flagellation): Zanjir-zani is one of the common mourning rituals of Shi'as, mostly seen in the first ten days of Muharram and the last ten days of Safar in countries such as Iran, Iraq, Lebanon, Pakistan, and India.[77] Those performing Zanjir-zani raise chains collectively and harmoniously, with a specific rhythm, and strike them on their shoulders, backs, and sometimes their heads.[78]
  • Alam-gardani (Standard Carrying): Alam-gardani, Alam-keshi, or Alam-bardari is the ritual of carrying the Alam (standard/banner) in Muharram mourning processions, which is a common mourning ritual in Iran.[79] Shi'as in Afghanistan also bring a special Alam in the name and memory of Hazrat Abbas (a) to the mourning gathering on the night of the 7th of Muharram and install it.[80]
  • Dasteh Azadari (Mourning Procession Troupe): A Dasteh Azadari is an organized group of mourners and a congregation that moves through public thoroughfares with specific rituals and ceremonies, performing mourning. This ritual is usually accompanied by carrying symbols such as Alams, banners, Nakhl (a large, ornate wooden structure representing Imam Husayn's coffin), etc.[81]
  • Sham-e Ghariban (Night of the Strangers): The Sham-e Ghariban ceremony is a ritual held on the night of the eleventh of Muharram, aimed at mourning the sufferings and calamities endured by the children and family of Imam Husayn (a). The presence of children and women is significant in this ritual, and lighting candles is one of its customs.[82]
  • Nakhl-gardani (Carrying the Nakhl): One of the mourning rituals on the day of Ashura, where a group of young and strong men carry the black-draped and decorated Nakhl with special customs along a specific route.[83]
  • tatbir (Ritualistic Head-cutting): This is one of the mourning rituals and customs of some Shi'as performed on the morning of Ashura, where mourners injure their heads or foreheads with sharp instruments like blades and Qamehs (large knives/swords).[84] Proponents of tatbirconsider it one of the Ashura rituals and a means of strengthening the faith, while opponents deem it a superstitious custom and a cause of denigration (Wahn) to the Shi'a faith.[85]
  • Tabut-gardani (Coffin Carrying): One of the Ashura mourning rituals where mourners carry a coffin-like structure on their shoulders and parade it in public thoroughfares.[86] This ritual is a symbolic funeral procession for Imam Husayn (a) and some other Shi'a Imams.[87] Tabut-gardani is held not only in Iran but also in Iraq, India, East Asia, and Indonesia.[88]
  • Piyadeh-ravi Arbaeen (Arbaeen Walk): The walk of Shi'as from various parts of Iraq towards Karbala on the occasion of Arbaeen (the 40th day after Ashura).[89] In recent years, Shi'as from different countries, such as Iran, make their way to this ceremony for Arbaeen day.[90] The number of participants in this walk is estimated to be in the millions.[91]

Innovations in Mourning

Sayyid Muhsin Amin, in his treatise Al-Tanzih li-A'mal al-Shabih (The Purification of the Actions of Resemblance), considered the following behaviors in mourning to be innovations (Bid'ah) and reprehensible (Munkar):

  • Narrating and saying things in pulpits and gatherings that are not found in reliable sources.
  • Using musical tones (Ghina') in recitation.
  • Causing harm to the body; such as striking the head with a Qameh (large knife/sword) or sword until blood flows.
  • Using instruments of amusement (Alat-e Lahw) such as drums (Tabl), Dammam (a type of large drum), and cymbals (Sanj).
  • Men resembling women.
  • Mounting women on Howdahs (camel litters) with their faces uncovered, likening them to the daughters of the Messenger of God.
  • Women shouting in a way that reaches the ears of men.
  • Shouting and yelling with reprehensible cries.
  • Anything that has entered mourning gatherings in the name of religion and causes desecration of the sanctity of religion.[92]

Also, Sayyid Abd al-Husayn Lari, a Shi'a jurist during the Qajar period, stated in his book Aksir al-Sa'adah fi Asrar al-Shahadah (The Elixir of Happiness in the Secrets of Martyrdom) that in making people weep during the mourning for Imam Husayn (a), one should not resort to forbidden acts (Muharramat), innovations (Bid'ah), and reprehensible acts (Munkarat) such as lying, singing (Ghina'), or Shabih-khwani (passion plays that might involve inaccuracies). He also stated that one should not use instruments such as drums (Tabl), engage in dancing (Raqs), or use trumpets (Shaypur), bells (Naqus), flutes (Nay), and Daf (a type of frame drum), which are emblems of infidels and profligates (Kuffar wa Fasiqun).[93] It has been said that scholars such as Sheikh Abdolkarim Haeri and Ayatollah Borujerdi opposed matters contrary to Sharia in mourning rituals.[94] Ayatollah Khamenei, in a fatwa regarding unconventional methods of mourning, has deemed problematic anything that causes denigration (Wahn) [to the religion or school of thought].[95]

Sunnis and the Mourning for Imam Husayn (a)

Reports of mourning by Sunnis, especially their scholars, during the days of Muharram have been narrated. For example, Hasan al-Basri, upon hearing the news of the martyrdom of Imam Husayn (a), wept intensely and said: A humiliated nation is a nation that kills the son of its Prophet's daughter.[96] Imam Shafi'i composed multiple elegies for Hazrat Sayyid al-Shuhada.[97] Khalid ibn Ma'dan (d. 102 AH), one of the Tabi'in, composed poetry in lamentation for the martyrs of Karbala.[98] Yahya ibn Salamah al-Hafsaki also composed a qasida in lamentation for Imam Husayn (a).[99]

Some Sunni scholars, such as Imam Najm al-Din al-Balma'ani al-Hanafi, would remove their turbans, sprinkle dust on their heads, and recite lamentations. Just as Khwaja Ali Ghaznavi openly cursed Muawiyah and the Sufyanids.[100] Abd al-Jalil Qazvini Razi, a Shi'a jurist and theologian of the sixth century AH, has narrated that holding mourning [gatherings] was a common practice of the notables and companions of Abu Hanifa and Imam Shafi'i.[101]

Monograph

Several works have been written about mourning during Muharram. Some of them include:

The book Encyclopedia of Shi'a Mourning by a group of authors.
  • Muharram and Safar in the Culture of the Iranian People, written by a group of writers, published by the Research Center of the Islamic Republic of Iran Broadcasting. This book, in six chapters, addresses issues such as the history of mourning for Imam Husayn(a), the rituals and sounds in anticipation of the month of Muharram, the rituals and sounds of mourning in Muharram and Safar, and an examination of symbolism and ritualistic performance in the Ashura culture in Iran.[102]
  • Encyclopedia of Shi'a Mourning , an encyclopedic work written by a group of writers and chief edited by Mohsen Hesam Mazaheri, published by Nashr-e Kheymeh. This encyclopedia is an effort towards understanding and introducing the rituals and customs of mourning and related issues, with its main focus on the religious mourning of Shi'as in different countries, with an emphasis on Iran.[103]

Motale'at-e Jame'shenakhti va Ensan-shenakhti-e Manasek-e Azadari-e Muharram (Sociological and Anthropological Studies of Muharram Mourning Rituals) by Jabbar Rahmani, Farhangnameh-ye Marsiyeh-sarayi va Azadari-e Seyyed al-Shohada (Encyclopedia of Elegy Composition and Mourning for Sayyid al-Shuhada) by Mohammad Mohammadi Rayshahri, Azadari-e Imam Husayn (a) dar Jahan (Mourning for Imam Husayn (a) in the World) by Safieh Rezaei, and Tarikh va Jelveha-ye Azadari-e Imam Husayn (a) dar Iran; ba Tekyeh bar Dowreh-ye Safaviyeh (History and Manifestations of Mourning for Imam Husayn (a) in Iran; With an Emphasis on the Safavid Period) by Asghar Heydari are among other books that have been written and published about mourning for Imam Husayn (a).

Notes

  1. ↑ Mohammadi Reyshahri, Encyclopedia of Elegy Recitation and Mourning for the Master of Martyrs, 1387 SH [2008 CE], p. 11.
  2. ↑ A group of historians, The History of the Uprising and the Comprehensive Maqtal of the Master of Martyrs, 1389 SH [2010 CE], vol. 1, p. 195.
  3. ↑ Saduq, al-Amali, 1376 SH [1997 CE], p. 128, hadith no. 2.
  4. ↑ Saduq, Uyūn Akhbār al-Riḍā (AS), 1378 AH, vol. 1, pp. 299–300, hadith no. 58;Saduq, al-Amali, 1376 SH [1997 CE], p. 129, hadith no. 5.
  5. ↑ Saduq, Uyūn Akhbār al-Riḍā (a), 1378 AH, vol. 1, pp. 299–300, hadith no. 58;Saduq, al-Amali, 1376 SH [1997 CE], p. 129, hadith no. 5.
  6. ↑ For example, see: Ibn Qulawayh, Kāmil al-Ziyārāt, 1356 SH [1977 CE], chapters 32 and 33, pp. 100–106.
  7. ↑ Al-‘Allāmah al-Majlisī, Bihār al-Anwār, vol. 44, p. 288.
  8. ↑ From the Family of the Messenger (Ahl al-Rasul): They said, “Whoever weeps and causes one hundred people to weep for us, Paradise is guaranteed for him.” From Abu Harun al-Makfuf, he said: Abu ‘Abdullah [Imam al-Sadiq] said to me, “O Abu Harun, whoever recites poetry about al-Husayn and weeps and causes ten others to weep, Paradise is written for him…”.
  9. ↑ See: Ibn Qulawayh, Kāmil al-Ziyārāt, 1356 SH [1977 CE], pp. 105–106.
  10. ↑ For example, see: Ibn Qulawayh, Kāmil al-Ziyārāt, 1356 SH [1977 CE], chapters 32 and 33, pp. 100–106.
  11. ↑ See: Ibn Qulawayh, Kāmil al-Ziyārāt, 1356 SH [1977 CE], chapter 33, pp. 104–106;Hurr al-‘Āmilī, Amal al-Āmil, 1385 AH, vol. 14, p. 596.
  12. ↑ Muhaddith Nuri, Lu'lu' wa Marjān, 1364 SH [1985 CE], p. 4.
  13. ↑ Majlisi, Bihār al-Anwār, 1403 AH, vol. 44, p. 287.
  14. ↑ See: Majlisi, Bihār al-Anwār, 1403 AH, vol. 45, pp. 257–258.
  15. ↑ Majlisi, Bihār al-Anwār, 1403 AH, vol. 44, p. 245, hadith no. 44.
  16. ↑ مجلسی، بحار الانوار، ۱۴۰۳ق، ج۴۴، ص۲۴۳، ح۳۸.
  17. ↑ صدوق، عیون اخبار الرضا(ع)، ۱۳۷۸ق، ج۱، ص۲۰۹، ح۱.
  18. ↑ Majlisi, Bihār al-Anwār, 1403 AH, vol. 44, p. 244, hadith no. 41.
  19. ↑ Ṣadūq, Kamal al-Din wa Tamam al-Ni‘mah, 1395 AH, vol. 2, pp. 532 and 534.
  20. ↑ See: Majlisi, Bihār al-Anwār, 1403 AH, vol. 44, pp. 223–250.
  21. ↑ For example, see:Ibn Qulawayh, Kāmil al-Ziyārāt, 1356 SH, pp. 260–266;Ṣadūq, al-Amālī, 1376 SH, p. 134;Majlisi, Bihār al-Anwār, 1403 AH, vol. 44, pp. 250–266.
  22. ↑ Mohammadi Reyshahri, Farhangnāmeh-ye Marsiyeh Sarāyi va ‘Azādāri-ye Seyyed al-Shuhadā, 1387 SH, p. 14.
  23. ↑ Balādhurī, Ansāb al-Ashrāf, Muʾassasat al-Aʿlamī lil-Maṭbūʿāt, vol. 3, p. 206.
  24. ↑ See: Ṭabarī, Tārīkh al-Umam wa al-Mulūk, 1369 SH, vol. 7, p. 3074.
  25. ↑ Dhahabi, Siyar Aʿlām al-Nubalāʾ, Dār al-Maʿārif Publishing, vol. 3, p. 204.
  26. ↑ See: Majlisi, Bihār al-Anwār, 1403 AH, vol. 45, p. 196.
  27. ↑ Mufid, al-Amālī, 1413 AH, p. 323;Sibt Ibn Jawzi, Tadhkirat al-Khawāṣ, Sharif Razi Publishing, vol. 1, p. 241.
  28. ↑ Mohammadi Reyshahri, Encyclopedia of Elegy Recitation and Mourning for Seyyed al-Shuhada, 1387 SH, p. 14.
  29. ↑ Mohammadi Reyshahri, Encyclopedia of Elegy Recitation and Mourning for Seyyed al-Shuhada, 1387 SH, p. 16.
  30. ↑ Tusi, Misbāḥ al-Mutahajjid, 1411 AH, p. 787.
  31. ↑ Majlisi, Bihār al-Anwār, 1403 AH, vol. 98, p. 196.
  32. ↑ Shahrastani, Tārīkh al-Niyāḥah, 1419 AH, vol. 1, p. 100.
  33. ↑ Ibn Athir, Al-Kāmil fī al-Tārīkh, Dār Ṣādir, vol. 4, p. 237.
  34. ↑ Hakim, Mawsū‘at al-Imām, Dār al-Mu'arikh al-‘Arabi, vol. 5, p. 2157.
  35. ↑ Abu al-Faraj al-Isfahani, Maqātil al-Ṭālibīn, Beirut, p. 90.
  36. ↑ Ibn Athir, Al-Kāmil fī al-Tārīkh, Dār Ṣādir, vol. 4, p. 88.
  37. ↑ Ibn ‘Abd Rabbih, Al-‘Iqd al-Farīd, Dār al-Kutub al-‘Ilmiyyah, vol. 5, p. 132.Baladhuri, Ansāb al-Ashrāf, Mu'assasat al-A‘lamī lil-Maṭbū‘āt, vol. 3, p. 221.
  38. ↑ Khawarizmi, Maqtal al-Husayn (a), 1418 AH, vol. 2, p. 218.
  39. ↑ See: Khazzaz Razi, Kifayat al-Athar, 1360 Shamsi (solar hijri), p. 248.
  40. ↑ Qummi, Safinat al-Bihar, 1414 AH, vol. 2, p. 431.
  41. ↑ See: Majlisi, Bihar al-Anwar, 1403 AH, vol. 45, pp. 257–258.
  42. ↑ Ayinevand, The Tradition of Mourning and Eulogy Recitation, 1386 SH (2007/2008 CE), p. 60; Dhahabi, The History of Islam and the Deaths of Famous People and Notables, Beirut, vol. 24, pp. 258-260.
  43. ↑ Ayinevand, The Tradition of Mourning and Eulogy Recitation, 1386 SH (2007/2008 CE), pp. 65-66, quoted from: Ibn Kathir, The Beginning and the End, vol. 11, p. 183; Ibn Khaldun, The History of Ibn Khaldun, vol. 3, p. 425.
  44. ↑ Ibn Kathir, The Beginning and the End, 1407 AH, vol. 11, p. 259.
  45. ↑ Shahrestani, Sayyid Saleh, The History of Mourning for the Martyred Imam, 1419 AH, vol. 2, p. 9; Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 41.
  46. ↑ For example, see: Vasfi, Bada'i al-Waqayi', 1349 SH (1970/1971 CE), vol. 2, p. 247.
  47. ↑ Ayinevand, The Tradition of Mourning and Eulogy Recitation, 1386 SH (2007/2008 CE), p. 145, quoted from: Samarqandi, Matla' al-Sa'adin wa Majma' al-Bahrain, vol. 2, pp. 182-183.
  48. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 55; Tehrani, Al-Dhari'ah, vol. 11, p. 294.
  49. ↑ Ayinevand, The Tradition of Mourning and Eulogy Recitation, 1386 SH (2007/2008 CE), p. 147, quoted from: Nasrullah Falsafi, The Life of Shah Abbas I, vol. 3, p. 847.
  50. ↑ Ayinevand, The Tradition of Mourning and Eulogy Recitation, 1386 SH (2007/2008 CE), p. 147, quoted from: Nasrullah Falsafi, The Life of Shah Abbas I, vol. 3, p. 847.
  51. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 76.
  52. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 77.
  53. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 87.
  54. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 91, quoted from: Homayouni, Taziyeh in Iran, Shiraz, Navid Shiraz, 1380 SH (2001/2002 CE), p. 129.
  55. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 124-126.
  56. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 141-142; Tehrani, Agha Bozorg, Al-Dhari'ah, vol. 11, p. 294.
  57. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 127-140.
  58. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 143-146.
  59. ↑ Mazaheri, Shi'a Media, 147, quoted from: Basiratmanesh, Scholars and the Reza Shah Regime, Tehran, Orooj, 1376 SH (1997/1998 CE), pp. 143-144.
  60. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 148, quoted from: Anasari, Sultan of Karbala, Tehran, Zarrin and Simin, 1381 SH (2002/2003 CE), p. 27.
  61. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 149, quoted from: Basiratmanesh, Scholars and the Reza Shah Regime, Tehran, Orooj, 1376 SH (1997/1998 CE), p. 254.
  62. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 149, quoted from: Khomeini, Kashf al-Asrar, no publisher, no date, p. 173.
  63. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 149-152.
  64. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 192.
  65. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 164-167.
  66. ↑ Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), p. 180.
  67. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 256-259.
  68. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 239-246.
  69. ↑ See: Mazaheri, Shi'a Media, 1389 SH (2010/2011 CE), pp. 261-264.
  70. ↑ Mohammadi Rayshahri, Farhangnameh-e Marsiyeh-sarayi (Encyclopedia of Elegy Composition), 1387 SH (2008/2009 CE), p. 14.
  71. ↑ Abolhassani, Siyahpooshi dar Soog-e A'immeh-ye Noor (Wearing Black in Mourning for the Imams of Light), 1375 SH (1996/1997 CE), p. 51.
  72. ↑ Abolhassani, Siyahpooshi dar Soog-e A'immeh-ye Noor, 1375 SH (1996/1997 CE), pp. 95-96.
  73. ↑ Mazaheri, “Sineh-zani” (Chest-beating), p. 296.
  74. ↑ Mohaddethi, Farhang-e Ashura (Ashura Encyclopedia), 1376 SH (1997/1998 CE), p. 189.
  75. ↑ Mohaddethi, Farhang-e Ashura, 1376 SH (1997/1998 CE), p. 114.
  76. ↑ Mohaddethi, Farhang-e Ashura, 1376 SH (1997/1998 CE), p. 117.
  77. ↑ Mazaheri, “Zanjir-zani”, p. 261.
  78. ↑ Mazaheri, “Zanjir-zani” (Chain Self-flagellation), p. 261.
  79. ↑ Rahmani, “Alam-gardani” (Standard Carrying), p. 356.
  80. ↑ «شب هفتم و حاجات گره‌خورده مهاجرین افغانستانی به عَلَم عباس(ع)»، Tasnim News agency.
  81. ↑ Rahmani, “Dasteh-rawi” (Mourning Procession Troupe), p. 223.
  82. ↑ Rahmani, “Dasteh-rawi”, p. 223.
  83. ↑ Rahmani, “Nakhl-gardani” (Carrying the Nakhl), p. 492.
  84. ↑ Mazaheri, “Qameh-zani” (Ritualistic Head-cutting), pp. 388 and 389.
  85. ↑ Akbarnejad, tatbirva A'mal-e Namotearof dar Azadari (Ritualistic Head-cutting and Unconventional Practices in Mourning), p. 215.
  86. ↑ Mashhadi Nowshabadi, “Tabut-gardani” (Coffin Carrying), in Farhang-e Soog-e Shi'a (Encyclopedia of Shi'a Mourning), 1395 SH (2016/2017 CE), p. 105.
  87. ↑ Mashhadi Nowshabadi, “Tabut-gardani”, in Farhang-e Soog-e Shi'a, 1395 SH (2016/2017 CE), p. 105.
  88. ↑ Mashhadi Nowshabadi, “Tabut-gardani”, p. 107.
  89. ↑ Eshaghi, “Piyadeh-ravi Arbaeen” (Arbaeen Walk), p. 99.
  90. ↑ “A gathering of 20 million people in Karbala / An indescribable passion on Arbaeen in Karbala,” ABNA News Agency.
  91. ↑ «اجتماع ۲۰ میلیونی در کربلای معلی/ شوری وصف‌ناپذیر در اربعین کربلا»، Abna news agency.
  92. ↑ Amin, Risalat al-Tanzih li-A'mal al-Shabih (The Treatise of Purification for Actions of Resemblance), Al-Irfan Publications, pp. 3-4.
  93. ↑ سیری در کتاب إكسیرالسعادة فی أسرار الشهادة تالیف آیة‏الله لاری، Tebyan Website.
  94. ↑ پیشینه و جریان‌شناسی مبارزه با آسیب‌های فرهنگ عاشورا، Hawzah News Center.
  95. ↑ پیشینه و جریان‌شناسی مبارزه با آسیب‌های فرهنگ عاشورا، Hawzah News Center.
  96. ↑ Sibt ibn al-Jawzi, Tadhkirat al-Khawass (Memoir of the Elite), Sharif Razi, p. 240.
  97. ↑ Qazvini Razi, Al-Naqd (The Refutation), 1358 SH (1979 CE), p. 370.
  98. ↑ Amin, A’yan al-Shi’ah (Notable Shia Figures), 1430 AH (2009 CE), vol. 1, p. 623.
  99. ↑ Jafarian, Reflections on the Ashura Movement, 1381 SH (2002 CE), vol. 2, p. 282.
  100. ↑ Qazvini Razi, Al-Naqd (The Refutation), 1358 SH (1979 CE), pp. 401–403.
  101. ↑ Qazvini Razi, Al-Naqd (The Refutation), 1358 SH (1979 CE), p. 370.
  102. ↑ Muharram and Safar in the Culture of the Iranian People,” website of the Research Center of the Islamic Republic of Iran Broadcasting.
  103. ↑ “Encyclopedia of Shi'a Mourning,” website of the online store of Nashr-e Kheymeh.

References

  • Ainehvand, Sadegh and Velayati, Ali Akbar. The Tradition of Mourning and Panegyric Recitation in Twelver Shi'a History, with an introduction by Mohammad Taghi-zadeh Davari. Qom: Shi'a Studies Institute, 2nd edition, 1386 SH (2007 CE).
  • Ibn Athir, Ali ibn Muhammad. Al-Kamil fi al-Tarikh (The Complete History). Beirut: Dar Sadir, n.d.
  • Sayyid Ibn Tawus, Ali ibn Musa. Al-Luhuf (On the Calamities), translated by Abolhasan Mirabotalebi. Qom: Dalil Ma, 1380 SH (2001 CE).
  • Ibn Abd Rabbih, Ahmad ibn Muhammad. Al-Iqd al-Farid (The Unique Necklace), edited by Mufid Muhammad Qumayha. Beirut: Dar al-Kutub al-Ilmiyya.
  • Ibn Qulawayh, Ja'far ibn Muhammad. Kamil al-Ziyarat (The Complete Book of Pilgrimages), edited by Abd al-Husayn Amini. Najaf: Dar al-Murtada, 1st edition, 1356 SH (1977 CE).
  • Abolhasani, Ali (Monzar). Wearing Black in Mourning for the Imams of Light. Qom: Published by Ali Abolhasani, 1375 SH (1996 CE).
  • Abul-Faraj al-Isfahani, Ali ibn al-Husayn. Maqatil al-Talibiyin (The Slaughter of the Talibids), edited by Ahmad Saqr. Beirut: Dar al-Ma'rifa.
  • Ibn Taghribirdi, Yusuf. Al-Nujum al-Zahira fi Muluk Misr wa al-Qahira (The Shining Stars Regarding the Kings of Egypt and Cairo). Cairo: Ministry of Culture and National Guidance: The Egyptian General Organization.
  • Ibn Kathir, Abu al-Fida. Al-Bidaya wa al-Nihaya (The Beginning and the End). Beirut: Dar al-Fikr, 1407 AH (1987 CE).
  • Es'haghi, Peyman. “Arbaeen Walk,” in Encyclopedia of Shi'a Mourning. Tehran: Nashr-e Kheymeh, 1395 SH (2016 CE).
  • Baghdadi, Isma'il Pasha. Hadiyyat al-Arifin (Gift of the Knowledgeable). Beirut: Dar al-Fikr, 1402 AH (1982 CE).
  • Baladhuri, Ahmad ibn Yahya. Ansab al-Ashraf (Genealogies of the Nobles), edited by Muhammad Baqir Mahmudi et al. Beirut: Al-A'lami Foundation for Publications.
  • Tanukhi, Muhsin ibn Ali. Nishwar al-Muhadara wa Akhbar al-Mudhakara (Table Talk of a Mesopotamian Judge), edited by Abbud Shalji. No place, no date.
  • “A Review of the Book Iksir al-Sa'ada fi Asrar al-Shahada by Ayatollah Lari,” Tabyan website, posted: 23 Azar 1391 SH (14 December 2012), accessed: 1 Mordad 1402 SH (23 July 2023).
  • Jafariyan, Rasul. Reflections on the Ashura Movement. Qom: Ansariyan, 1381 SH (2002 CE).
  • Hojjati, Ali. “Shaam-e Ghariban (Night of the Strangers),” in Encyclopedia of Shi'a Mourning. Tehran: Nashr-e Kheymeh, 1395 SH (2016 CE).
  • Hurr al-Amili, Muhammad ibn al-Hasan. Amal al-Amal (Hope of Hope). Najaf: Maktabat al-Andalus, 1385 AH (1965 CE).
  • Hakim, Munthir. Encyclopedia of Sayyid Abd al-Husayn Sharaf al-Din. Beirut: Dar al-Mu'arrikh al-Arabi.
  • Khazzaz al-Razi, Ali ibn Muhammad. Kifayat al-Athar fi al-Nass ala al-A'imma al-Ithna Ashar (Sufficiency of Evidence for the Appointment of the Twelve Imams), edited by Abd al-Latif Husayni Kuhkamari. Qom: Bidar, 1360 SH (1981 CE).
  • Khwarazmi, Muwaffaq ibn Ahmad. Maqtal al-Husayn (The Killing of Husayn), edited by Shaykh Muhammad Samawi. Qom: Dar Anwar al-Huda, 1st edition, 1418 AH (1997 CE).
  • Dhahabi, Muhammad ibn Ahmad. Tarikh al-Islam wa Wafayat al-Mashahir wa al-A'lam (History of Islam and Deaths of the Famous and Notable Figures), edited by Umar Abd al-Salam Tadmuri. Beirut: Dar al-Kitab al-Arabi.
  • Dhahabi, Muhammad ibn Ahmad. Siyar A'lam al-Nubala' (Biographies of Noble Figures), edited by Salah al-Din Munajjid. Egypt: Dar al-Ma'arif, n.d.
  • Rahmanian, Jabar. “'Alam Gardani (Standard Procession),” in Encyclopedia of Shi'a Mourning. Tehran: Nashr-e Kheymeh, 1395 SH (2016 CE).
  • Rahmanian, Jabar. “Nakhl Gardani (Palm Bier Procession),” in Encyclopedia of Shi'a Mourning. Tehran: Nashr-e Kheymeh, 1395 SH (2016 CE).
  • Rahmanian, Jabar. “Dasteh Ravi (Procession Marching),” in Encyclopedia of Shi'a Mourning. Tehran: Nashr-e Kheymeh, 1395 SH (2016 CE).
  • Sibṭ ibn al-Jawzi, Yusuf ibn Qizughli. Tadhkirat al-Khawass (Memoir of the Elite). Qom: Sharif Razi, 1417 AH (1996 CE).
  • Suyuti, Abd al-Rahman ibn Abi Bakr. Tarikh al-Khulafa (History of the Caliphs), edited by Ibrahim Salih. Beirut: Dar Sadir.
  • Shahristani, Sayyid Salih. Tarikh al-Niyaha ala al-Imam al-Shahid al-Husayn ibn Ali Alayhima al-Salam (History of Lamentation for the Martyred Imam Husayn ibn Ali), edited by Shaykh Nabil Rida Alwan. Beirut: Dar al-Zahra, 1419 AH (1998 CE).
  • Shaybi, Kamil Mustafa. Shi'ism and Sufism Until the Beginning of the 12th Century AH, translated by Alireza Zekavati Qaragozlu. Tehran: Amir Kabir, 1387 SH (2008 CE).
  • Saduq, Muhammad ibn Ali ibn Babawayh. Al-Amali (The Dictations). Tehran: Kitabchi, 6th edition, 1376 SH (1997 CE).
  • Saduq, Muhammad ibn Ali ibn Babawayh. Uyun Akhbar al-Rida (AS) (Sources of Traditions of Imam al-Rida), edited by Mahdi Lajvardi. Tehran: Nashr-e Jahan, 1st edition, 1378 AH (1988 CE).
  • Saduq, Muhammad ibn Ali ibn Babawayh. Kamal al-Din wa Tamam al-Ni'ma (The Perfection of Religion and the End of Blessings). Tehran: Islamiyya, 2nd edition, 1395 AH (1975 CE).
  • Tabari, Muhammad ibn Jarir. Tarikh al-Umam wa al-Muluk (History of Nations and Kings), translated by Abolqasim Payandeh. Tehran: Asatir, 3rd edition, 1369 SH (1990 CE) (Based on the digital library version of Ahl al-Bayt Library).
  • Tusi, Muhammad ibn al-Hasan. Misbah al-Mutahajjid (The Lamp of the Night Worshipper). Beirut: Shi'a Jurisprudence Institute, 1st edition, 1411 AH (1991 CE).
  • “Encyclopedia of Shi'a Mourning,” Kheimeh Publishing online store, accessed: 9 Mordad 1401 SH (31 July 2022).
  • Faqihi, Ali Asghar. Religious History of Qom (First Part of the Comprehensive History of Qom). Qom: Zaer, 1378 SH (1999 CE).
  • Qazwini Razi, Abd al-Jalil. Al-Naqd (The Refutation), edited by Mir Jalal Muddaththir. Tehran: Anjuman-e Asar-e Melli, 1358 SH (1979 CE).
  • Qunduzi, Sulayman ibn Ibrahim. *Yanabi' al-Mawadda
Retrieved from "https://en.wikishia.net/w/index.php?title=Muharram_mourning&oldid=195408"