What is the origin of the ritual of Ashura? (part 3)

Based on the traditions (hadiths) that we have, the memorial services (narrating the events at Karbala) was started by the female members of Imam Husayn (may peace be upon him) family immediately following his death, even before they were sent to face Yazeed (lanatullah). The author commented that

During the Umayyad period the mourning of Husayn's martyrdom was observed in secret in the homes of the imams and their followers. By the early 'Abbasid period, the memorial services were no longer confined to private houses alone, but were also held in public mosques.

The author also believed that it was the spread of Shi’ism in Muslim territories that made the memorial services took a more elaborate form (i.e., chant elegies, and to read traditions and stories on the sufferings of the imams from the martyrdom) but until today, no one binding format has developed and the nature and scope of the services has differed from one place to another.

The paper had a lengthy discussion on the purpose and advantages of the memorial services. I am re-producing one of the sayings from the eight Imam of Ahlul Bayt Ali Al-Rida, (d. 818) (may peace be upon him) which was quoted in the paper

He for whom the day of 'Ashura would be his day of calamity, sorrow, and weeping, for him God will make the day of resurrection a day of joy and happiness, and, delighted, he will be sitting with [the imams] in heaven. But he who marks the day of 'Ashura as a day of blessing [baraka]... will, on the day of resurrection, share the hottest flames of hell with Yazid, 'Ubaydallah ibn Ziyad, and 'Umar ibn Sa'd.

The author also mentioned that the composition of poetry in memory of the Karbala episode was not confined to the early periods of Shi'ism. He presented a poem written in the mid 19th century.

In regards to the visitation to the burial place of the Imam and the martyrs at Karbala, the author stated that

In the first decades following Husayn's death the visitation of his tomb in Karbala was still precarious, and it was observed mainly by the Imams and members of their families.

Please continue reading part 4