Editing Rawdat al-shuhada (section)

== About the book ==
Rowzeh al-Shuhada is one of the most famous texts of lamentation and mourning for Imam Husayn in the last centuries. The exact year of its creation is in 907 AH, in the final years of Vaezi Kashefi’s life which was at the same time of the Safivid dynasty’s establishment in west of Iran.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=8459944&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Esfandiari, pages 62-63]</ref> Rowzeh al-Shuhada penetrated the Iranians’ society in an unbelievable pace. This was so fast that just two decades after its writing time Husayn Nedaee rewrote it as a poem entitled “Sayf al-Nobovah ya Mashhad al-Shuhada”.<ref>[https://www.noormags.ir/view/fa/articlepage/1074495/%d9%85%d8%b4%d9%87%d8%af%d8%a7%d9%84%d8%b4%d9%87%d8%af%d8%a7-%d9%86%d8%af%d8%a7%db%8c%db%8c-%db%8c%d8%b2%d8%af%db%8c-%d9%88-%d9%85%d9%82%d8%a7%db%8c%d8%b3%d9%87-%db%8c-%d8%a2%d9%86-%d8%a8%d8%a7-%d8%b1%d9%88%d8%b6%d8%a9-%d8%a7%d9%84%d8%b4%d9%87%d8%af%d8%a7%db%8c-%d9%88%d8%a7%d8%b9%d8%b8-%da%a9%d8%a7%d8%b4%d9%81%db%8c Kia va Ghanbari Naniz, pages 273-275]</ref>

The popularity of the book Rowzeh al-Shuhada kept rising in a way that in the last four centuries the whole book or selected parts<ref>Among the selected parts prepared from the text of Rowzeh al-Shuhada: Muslim ibn Aqil created by Ali Ahangar, Tehran: Bahar Afarin, 1393</ref> of it have been republished repeatedly in handwritten or new forms inside and outside Iran in Persian, Indian, Dakhini and Turkish.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2473864&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Vaez Kashefi, pages 92-93]</ref> Moreover Rowzeh al-Shuhada has been corrected many times by different people like Abul Hasan Sharani<ref>Huseyn Vaez Kashefi, Rowzeh al-Shuhada, corrected by Abul Hasan Sharani. Tehran: Islamiyya bookshop, 1358</ref> and Muhammad Roshan.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=5898513&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Huseyn Vaez Kashefi, Rowzeh al-Shuhada, corrected by Muhammad Roshan. Tehran: Sedaye Moaser with the cooperation of Shabgir Publication, 1390]</ref>

The references and accuracy of the chain of narrations used by Kashefi in Rowzeh al-Shuhada have been questioned by many. Due to many fake ravaya (narrations and quotes)<ref>[http://ensani.ir/fa/article/326270/%D8%B1%D9%88%D8%B6%D8%A9-%D8%A7%D9%84%D8%B4%D9%87%D8%AF%D8%A7-%D8%A7%D8%B2-%D8%B1%D9%88%D8%A7%DB%8C%D8%A7%D8%AA-%D9%85%D8%AC%D8%B9%D9%88%D9%84-%D8%AA%D8%A7-%D8%AA%D8%A3%D8%AB%DB%8C%D8%B1%DA%AF%D8%B0%D8%A7%D8%B1%DB%8C Gohari, Kazem Beigi va Ghanavat, Rowzeh al-Shuhada Az Revayat Majool Ta Tasir Gozari (Rowzeh al-Shuhada from fake narrations to effectiveness), pages 97-115]</ref> present in the book, many scholars like Mirza Abd Allah Afandi, Noori and [[Mortaza Motahhari|Murteza Mutahhari]] have criticized Rowzeh al-Shuhada and Vaez Kashefi.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=8459944&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Esfandiari, pages 64-65]</ref> Many thorough reviews and critiques have been written on the book<ref>For instance: [https://www.sid.ir/fa/journal/ViewPaper.aspx?ID=87581 Dabiran and Tasnimi, pages 35-36], [http://tarikh.maaref.ac.ir/article-1-1035-fa.html Asgri and Rafa’t, pages 62-64]</ref> and the book is mentioned to be “among the books which created distortion about Ashura and with a much bigger effect in comparison to other books”<ref>Sehhati Sar Dar Vadi, pages 218-219</ref>. Additionally it is noteworthy that the effect of Sufi learnings on the process of writing the book cannot be ignored since Kashefi was attracted to Tasavof and Sufis for periods of his life or at least he pretended this way.<ref>[http://ensani.ir/fa/article/351212/%D8%AA%D8%A3%D8%AB%DB%8C%D8%B1-%D8%A2%D9%85%D9%88%D8%B2%D9%87-%D9%87%D8%A7%DB%8C-%D8%AA%D8%B5%D9%88%D9%91%D9%81-%D8%A8%D8%B1-%D9%85%D9%82%D8%AA%D9%84-%D9%86%DA%AF%D8%A7%D8%B1%DB%8C-%D9%88%D8%A7%D8%B9%D8%B8-%DA%A9%D8%A7%D8%B4%D9%81%DB%8C-%D8%AF%D8%B1-%D8%B1%D9%88%D8%B6%D8%A9-%D8%A7%D9%84%D8%B4%D9%91%D9%87%D8%AF%D8%A7- Boroumand A’lam, Hasan Khani, page 10-25]</ref>

One of the features of Rowzeh al-Shuhada is the author's familiarity with artistic and literary secrets and structures. In this regard, many researchers believe that the narrating techniques and artistic traits are so strong in Rowzeh al-Shuhada; Vaez Kashefi benefiting from his strong writing skills has written a text which has created a great and deep change in the process of historiography of the event of Karbala and especially the process of Maqtal writing for Imam Husayn.<ref>[https://jap.isca.ac.ir/article_1347.html Jafarian, page 22]</ref> Additionally being familiar with the works of the eulogists Vaez Kashefi has categorized them based on their works.<ref>[http://golestanehonar.ir/article-1-65-fa.html Ajan, pages 21-22]</ref> Based on this work it can be believed that he has written Rowzeh al-Shuhada smartly and he has used many artistic and literary features in the content of his book.