Traits of Ashura Literature
Ashura literature deals with oral and/or written discourses on, or related to, the Battle of Ashura of 10 Muharram 61 AH/ 10 October 680 AD. Ashura literature encompasses a wide array of materials, ranging from (chiefly Muharram and Safar) preachings, dirges (nawhas), and elegies (marthiyas) to ziarat-texts, salawats, books, treatises monographs, theses, dissertations, martyrdom accounts (maqtals), and biographies.
Ashura literature is both obtainable and produceable in virtually any language. As such, Ashura literature is obtainable in many languages and dialects. It is not a type of literature special to a certain language, e.g., Arabic, Persian, or Urdu. The minute an Ashura work is produced in any language (even for the first time in that given language), it can be referred to as a instance or piece of Ashura literature in that language.
Ashura literature is an era-free type of literature. Some literatures (together with their genres) are typical of, or special to, a certain period or era in the literary (including the social or political) history of a nation or language. Examples of these types of literature are French Renaissance literature and Jacobean literature in English literature. In contrast, Ashura literature can virtually be produced at any time. In this way, it cannot be limited to any specific age or era.
Ashura literature is not restricted to any specific language Granted that the earliest forms of Ashura literature were produced in Arabic; it has transgressed the boundaries of the Arabic language. Moreover, it has long been available in other Islamic languages, e.g Persian, Urdu, and Turkish. Specimens of Ashura literature are also available in English, whether in original or in translation.
Ashura literature is a regional or local literature. Although the Battle of Ashura took place in the sweltering desert of Karbala, Iraq its lessons and effects have made it a never-ending literature, with its universal overtones steadily escalating. Contrary to such literatures as those of Bengali, Latin America, or West-Africa, Ashura literature has a universal scope: it can be produced everywhere and at every time.
Ashura literature is, first and foremost, a mark of the sense of the devotion and veneration expressed by its makers, translators, or contributors toward all the Ashura martyrs, particularly Imam Hussein (A.S), the “Prince of Martyrs". Emerging out of veneration and devotion, it differs greatly in influence from all panegyrizes and eulogies produced out of an expectation for a reward or special attention from the fellow adored. Contributors to Ashura literature take delight in having had the opportunity to discharge their religious service and veneration.
The Day Of Ashura
At dawn the Imam glanced over the army of Yazid and saw “Umar Ibn Sa"d ordering his forces to march toward him. He gathered his followers and addressed them thus” Allah has, this day, permitted us to be engaged in a Holy War and He shall reward us for our martyrdom.
Which of you do not like to go from this prison (world) to the lofty palaces (Paradise)?”
Having heard the Imam"s address, all his companions were overwhelmed and cried out, O our Master! We are all ready to defend you and your Ahlu"l-bayt, and to sacrifice our lives for the cause of Islam".
Imam Husayn (A.S.) sent out from his camp one after another to fight and sacrifice their lives in the way of the Lord. Lastly, when all his men and children had laid down their lives, Imam Husayn (A.S.) brought his six month old baby son Ali al” Asghar, and offering him on his own hands, demanded some water for the baby, dying of thirst. The thirst of the baby was quenched by a deadly poisoned arrow from the brute forces, which pinned the baby"s neck to arm of the helpless father. At last when the six month old baby was also killed, Imam Husayn addressed Allah: “O Lord! Thy Husayn has offered in Thy way whatever Thou hath blessed him with.
Bless Thy Husayn, O” Lord! by accepting this sacrifice. Everything Husayn could do till now was through Thy help and by Thy Grace", Lastly, Imam Hussain (A.S.) came into the field and was killed, the details of which merciless are heart rending. The forces of Yazid having killed Imam Husayn (A.S) cut and severed his head from his body and raised it on lance.
Mourning for Imam Hussein (pbuh)
Mourning for Imam Hussein
Mourning for Imam Hussein
نماهنگ این حسین کیست که عالم دیوانه اوست
امام خامنه ای درباره مراسم باشکوه عزاداری سید و سالار شهیدان حضرت اباعبدالله الحسین (علیهالسلام) در ایام محرم فرمودهاند: «میگویند چرا ماتم و گریه و اشک را در بین مردم رواج میدهید؟ این ماتم و اشک برای ماتم و اشک نیست، برای ارزشهاست. آنچه پشت سر این عزاداریها، بر سر و سینه زدنها، اشک ریختنها وجود دارد، عزیزترین چیزهائی است که در گنجینهی بشریت ممکن است وجود داشته باشد؛ او همان ارزشهای معنوىِ الهی است. اینها را میخواهند نگه دارند که حسینبنعلی مظهر این ارزشها بود. یادِ آنهاست؛ زنده نگه داشتن آنهاست.
و ملت اسلام اگر نام حسین را و یاد حسین را زنده نگه بدارد و آن را الگو قرار بدهد برای خود، از همهی موانع و مشکلات عبور خواهد کرد. لذاست که ما در انقلاب اسلامی، در نظام جمهوری اسلامی از صدر تا ذیل، همه -مردم، مسئولین، بزرگان، شخص امام بزرگوار ما- بر روی مسئلهی امام حسین و مسئلهی عاشورا و همین عزاداریهای مردمی، تکیه کردند و جا دارد. این عزاداریها جنبهی نمادین دارد، جنبهی حقیقی هم دارد؛ دلها را نزدیک میکند، معارف را روشن میکند.» ۱۳۸۶/۱۰/۱۹
Ziyaarat Ashura In Arabic & English Text
Imam Reza (A.S) said:
“whoever considers Ashura day, the day of grief and sorrow,
Allah will make the day of resurrection for him,
the day of happiness and pleasure.”
Ziyaarat Ashura In Arabic & English Text:
اَلسَّلامُ عَلَيْكَ يا اَبا عَبدِ الله
“Peace be on you, O Abu ‘Abdillah
اَلسَّلامُ عَلَيكَ يَابْنَ رَسُوْلِ الله
Peace be on you, O son of the Messenger of Allah