Hour 14:14 31 Aug 25

In Iran, ever since the emergence of divine religions, the missions of prophets, and the construction of temples, fire temples, altars, synagogues, and churches, people have devoted part of their time to holding religious gatherings. After Iranians accepted Islam, such rituals became customary from the earliest Islamic centuries in Iran—especially the mourning ceremonies of Muharram— and grew grander year after year. This reached its peak during and after the Safavid era, when these ceremonies became the largest public gatherings in the whole country.
 
Caption: People gathering to listen to a Rowzeh-Khani (a religious mourning recitation) during the Qajar era.

From ten to fifteen days before the start of the lunar month of Muharram, children would walk through the alleys carrying green and black cloths tried to sticks, along with emblems made out of tin or wood, loudly reciting religious verses. Meanwhile, the mosques, Tekyehs (religious gathering places), and Hosseiniyehs (mourning houses) of the city were being prepared for mourning ceremonies. Tents and canopies for Rowzeh (mourning recitations) and Ta'zieh (passion plays that depict the martyrdom of Imam Hussein at the battle of Karbala) would be erected, and the recitations and lamentations would begin. Sometimes, these ceremonies were held in humble houses and deserted corners, and at other times, in grand homes and noble mansions.
 
Caption: Religious mourning processions (Dastehs) in Tehran during the Qajar era.

Sometimes, each community would set up their own mourning space in their neighbourhood mosque, Tekyeh, or Hosseiniyeh, erecting tents and organizing elaborate setups. These tents were masterfully crafted using the best materials with great artistry and beauty so refined that some would leave viewers in awe.
 
Caption: A Ta'zieh performance during the Qajar era.
 
Caption: Ta'zieh ceremony during the Qajar period, depicting scenes from the martyrdom of Imam Hussein and his companions.

Private Hosseiniyehs, on the other hand, were established by court officials, nobles, and the wealthy, funded entirely at their own expense and generally hosted using food and utensils from their own households. After morning prayers, attendees were offered a simple breakfast of buttered bread, cheese, and dates—foods that required no special dishes, as they were usually served and eaten by hand. In some of these gatherings, lunch and dinner were also provided, continuing until the 12th of Muharram. During this time, the public was generously fed, and in some cases, these gatherings continued until the end of the month of Safar, welcoming all who came to the feast.
 
Caption: Mourning ceremony at the Jameh Mosque of Tehran during the Qajar era.

Thus, during these days, an entire city would become immersed in generosity, abundance, devotion, charity, and tireless effort for the mourning of Imam Hussein (A.S.). People would dedicate their lives and possessions to him. The days of mourning for Imam Hussein (A.S.) were times when pride was silenced, arrogance forgotten, and social hierarchies set aside. Men and women, high and low, noble and poor became humble servants and devoted mourners of Imam Hussein (A.S.), kneeling in reverence to grieve his tragedy. A commander whose authority once made people tremble with fear, or an executioner feared by all, would now—like a tame cat—mingle among the crowd, serving the servants of Imam Hussein (A.S.), working side by side with attendants and helpers, shedding tears during the recitations and beating on their chest as a form of mourning in the rituals. They would walk barefoot and bareheaded at the front of the procession, their faces smeared with mud and dust showing humility and surrender.
 
Caption: Mourning processions (Dastehs) in Tehran during the Qajar era

During the Qajar era, in some years when the hot season coincided with the mourning days of Imam Hussein (A.S.), the mourning ceremonies were held in Niavaran.
 
Caption: Rowzeh-khani (mourning recitation) ceremony in the presence of Naser al-Din Shah at Sahebqaraniyeh — one person is delivering the Rowzeh from the pulpit. Muharram 1312 AH / July 1894 AD.

The holding of mourning ceremonies in Niavaran later gradually became the foundation for establishing the Niavaran Tekyeh, opposite the Niavaran summer garden. This Tekyeh not only still stands today but remains active and serves as a gathering place for mourners during the days of mourning. Before the establishment of this Tekyeh, however, the mourning ceremonies that coincided with the hot season in Tehran were held in the square and courtyard in front of the palace in Niavaran.

 
Caption: A group of officials carrying the special royal banner (Alam) from Niavaran to the Kamraniyeh Tekyeh (Tekyeh Hesār-e Bu‘ali) — 7th of Muharram, 1313 AH / June 30, 1895 AD.
 
Caption: A group of military officials and the Na’ib al-Saltaneh (viceroy), Kamran Mirza, present in Sahebqaraniyeh to obtain permission in order to begin mourning ceremonies, as they prepare to carry the special royal banner (Alam) from Niavaran to the Kamraniyeh Tekyeh (Tekyeh Hesār-e Bu‘ali) — 7th of Muharram, 1313 AH / June 30, 1895 AD.

 
Caption: The state Tekyeh in Sahebqaraniyeh, where government-appointed Rowzeh-Khans (mourning reciters) perform Rowzeh ceremonies during Ashura — Muharram 1313 AH / June 1895 AD.

One of the foreign visitors who witnessed these ceremonies at Niavaran Palace was Heinrich Karl Brugsch, the Prussian ambassador in Iran at the time.

 
Caption: Karl Heinrich Brugsch, the Prussian ambassador in Iran during the reign of Naser al-Din Shah Qajar.

He first travelled to Iran between 1275-1277 AH / 1859-1861 AD and attended the Ashura Ta'zieh ceremony, describing his observations as follows:

"On the day of Ashura, Naser al-Din Shah invited the ambassador and embassy members to participate in the Ta'zieh (a theatrical performance depicting the martyrdom of the Karbala martyrs on 10 Muharram 60 AH / October 25, 679 AD) held at Niavaran Palace. That morning, after breakfast, we rode on horseback from Rostamabad (Farmanieh) towards Niavaran. We were guided to a tent set up in the middle of the palace garden near the room where the Shah would watch the Ta'zieh. From inside the tent, we could observe a large courtyard in front of the palace building... In the centre of the courtyard, a section was fenced off from the rest, designed to represent the plain of Karbala to the audience. In the middle of this section, two green tents symbolizing Imam Hussein (A.S.) and his family were erected, and there was a large elevated platform where the Ta'zieh performers recited the play."

 
Caption: The Tekyeh of the Sahibqaraniyeh Palace, where Rowzehs are performed in the royal presence, with a group of soldiers attending the gathering to listen — Muharram 1313 AH / June 1895 AD.

Later, still during Naser al-Din Shah’s era, the Niavaran Tekyeh was constructed as a large two-story building entirely outside the current boundaries of the Niavaran garden, situated along the bazaar street opposite the summer estate of Niavaran. This Tekyeh underwent major restorations once during the Pahlavi period and once again during the Islamic Republic era. However, its original structure remains intact, and today it continues to serve the local community as a traditional Hosseiniyeh.

 
Caption: Ta’zieh performance held in the front yard of Niavaran.