Ashura Day

Aşure Day is a special day that, throughout history, has carried multiple religious and cultural meanings and is observed in Islamic societies through a shared sense of values. This day corresponds to the tenth day of Muharram, the first month of the Islamic calendar, and has held special significance not only in the Islamic world but also in Jewish and Christian cultures, evolving over time into a day commemorated through fasting and rituals. The formation of rituals associated with Aşure Day in Islamic societies has been influenced not only by narratives concerning the deliverance of Prophet Moses from Pharaoh but also by historical traumas such as the martyrdom of Imam Hussein in Karbala. For this reason, the day is observed either as a celebration or in an atmosphere of mourning by different sects and belief groups.

Practices related to Aşure Day have not been confined solely to the context of worship but have become deeply intertwined with social solidarity, mutual aid, and neighborly relations. The preparation and distribution of the multi-ingredient dessert known as aşure have, for centuries, been carried out within a broad social organization in Ottoman society, extending from the palace to the tekke and from the household to the imaret. In this sense, aşure has become more than a dish—it has transformed into a collective expression of faith and culture.

Etimology and Conceptual Framework

The word “Aşure” derives from the Arabic term “ʿaşara” (عشرة), meaning “ten.” In this context, “ʿaşūrāʾ” (عاشوراء) refers to the tenth day of Muharram, the first month of the Islamic calendar. Thus, the term “aşure” designates both the day itself and the traditional dessert prepared on this day. This Arabic term for the tenth day has become a lasting nomenclature in both the Islamic world and Turkish culture. In Ottoman documents, this day and the dessert were sometimes written as “aşura” and sometimes as “aşure.”

Various theories have been proposed regarding the origin of the word “aşure.” One view asserts its Arabic roots, while another suggests a Hebrew origin. This alternative naming, resembling the Hebrew word “kipur” (kapara), has been linked to Yom Kippur (the Day of Atonement) in Jewish culture. However, the majority of Islamic scholars accept that the word is of Arabic origin and directly connected to the number ten.

Aşure Tradition at Sünbül Efendi Tekke (Anadolu Agency)

Over time, the term “aşure” evolved beyond being merely a calendrical designation to become a concept defining a specific culinary tradition. This semantic expansion became even more pronounced in Turkish usage. This dish, also referred to in folk speech as “aşure sweet,” “aşure porridge,” or “aşure soup,” has thus come to represent a tangible cultural product of the term.

In Ottoman culinary records and folk literature, aşure has been described as both a material and spiritual symbol. Particularly in tekkes, dergahs, and palace kitchens, practices surrounding the preparation and distribution of this dessert became integrated with specific objects such as the “aşure ladle,” “aşure cauldron,” and “aşure plates.” Some of these objects were even mentioned in endowment deeds, and through the aşure tradition, an institutionalized religious-social memory was established.

Historical Foundations of Aşure Day

The historical origins of Aşure Day rest on a multi-layered foundation extending from pre-Islamic Arab conceptions of sacred time to Jewish and Christian traditions. Authentic reports indicate that this day was already recognized in pre-Islamic times as a special day of fasting. According to a narration attributed to Hz. Aisha: “The day of Aşûre was a day on which the Quraysh fasted during the Age of Ignorance. The Messenger of God also fasted on this day. Upon arriving in Medina, he commanded the people to fast on this day. When the fast of Ramadan was made obligatory, he began fasting in Ramadan and abandoned the fast of Aşûre. Afterward, whoever wished fasted on Aşûre, and whoever wished did not.”^【1】

After the Prophet Muhammad’s migration to Medina, the meaning of Aşure Day was reshaped through his initial interactions with the Jewish community. According to a narration in Bukhari: “When the Prophet arrived in Medina, he saw the Jews fasting on the day of Aşûre. He asked, ‘What is this?’ They replied, ‘It is a blessed day. On this day, God delivered the Children of Israel from their enemies, and Moses fasted in gratitude.’ The Prophet then said, ‘I am more worthy of Moses than you are,’ and he fasted on this day and commanded others to do the same.”^【2】

Distribution of Aşure to Nine Countries in the Ottoman Geography (Anadolu Agency)

With the obligation of Ramadan fasting, the fast of Aşure became a voluntary act of worship. This transition is clearly stated in another narration attributed to Hz. Aisha: “The Messenger of God commanded fasting on Aşûre. When the fast of Ramadan was made obligatory, whoever wished fasted on Aşûre, and whoever wished did not.”^【3】 The Quranic verse establishing the obligation of fasting—“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain piety.” (Baqarah, 2:183)^【4】—also forms the basis of this transformation.

There are numerous historical narrations that attribute sanctity to Aşure Day. According to these reports, on this day, Adam’s repentance was accepted, Noah’s ark settled on Mount Judi, Moses was delivered from Pharaoh’s tyranny, Abraham emerged unharmed from the fire, Jonah was freed from the belly of the fish, and Job was healed.^【5】 Although the belief that all these events occurred on the same day lacks historical certainty, it holds symbolic importance in popular belief.

One of the most significant historical turning points shaping the meaning of Aşure Day was the Battle of Karbala, which took place on the 10th of Muharram in 61 AH (October 10, 680 CE). The martyrdom of Imam Hussein, the son of Ali and grandson of the Prophet Muhammad, by the army of the Umayyad caliph Yazid in Karbala transformed Aşure Day into a day of mourning and lamentation, especially for Shia and Alevi communities.^【6】

After this event, Aşure Day acquired a political and sectarian identity and came to be commemorated through mourning rituals, elegies, fasting, and ceremonies. From the Abbasid period onward, the Shia tradition observed Aşure Day through public ceremonies; during the Buyid era (962), it was officially declared a day of mourning in Baghdad, processions were held in the streets, shops were closed, and special structures called Husayniyyas were built for this purpose.^【7】

This layered historical development has led to Aşure Day being observed with different meanings by various communities. In Sunni traditions, the day is primarily associated with the deliverance of Moses and is commemorated through fasting and the preparation of the sweet. In Shia tradition, the day is shaped by intense mourning rituals aimed at preserving the memory of the massacre at Karbala. Both approaches reflect the collective memory of the foundational events of Aşure Day.

Events Associated with Aşure Day

The sanctity of Aşure Day in the Islamic world has been constructed not only through the act of fasting but also through numerous historical and cosmological events linked to this day. According to popular beliefs, many events related to humanity and prophethood occurred on the 10th of Muharram. Although much of this narrative derives from pre-Islamic Jewish and Christian traditions and folk reports, these stories have played a crucial role in reinforcing the cultural meaning of Aşure Day.

According to narrations, on this day Adam’s repentance was accepted, Noah’s ark came to rest on Mount Judi after the flood, Abraham was saved from Nimrod’s fire, Moses delivered the Children of Israel from Pharaoh’s army, Jonah emerged from the belly of the fish, Joseph was freed from the well and his father Jacob regained his sight. On the same day, Job was healed of his illness, Idris was raised to heaven, Jesus was born or ascended to heaven, David’s repentance was accepted, and Solomon was restored his kingdom. Additionally, this day is mentioned as the moment when the Prophet Muhammad received the glad tidings that all his past and future sins would be forgiven.^【8】

Some of these narratives are found in pre-Islamic Jewish and Christian traditions, while others are drawn from Islamic sources but are classified as weak or fabricated (mevzû) hadiths. For example, the story of Moses’ deliverance from Pharaoh, which was the reason for the Jews of Medina fasting on Aşure Day, was accepted by the Prophet Muhammad and recommended to Muslims.^【9】 In contrast, narrations such as “Adam’s repentance was accepted on this day” or “Noah’s ark landed on this day” were later incorporated into Islamic tradition and classified as weak or fabricated within the hadith corpus.^【10】

The most robust and historically grounded event associated with Aşure Day is the Battle of Karbala. On the 10th of Muharram, 61 AH, the Prophet Muhammad’s grandson Hussein and dozens of his companions were besieged and martyred by the army of the Umayyad caliph Yazid in the region of Karbala, present-day Iraq. This event is the primary reason why Shia and Alevi communities observe Aşure Day as a day of mourning.^【11】

These narrations did not remain confined to oral tradition but were incorporated into various treatises and folk literature, becoming part of written culture. During the Ottoman period, numerous small books bearing titles such as “Risale Fi Fadli Yevmi’l Aşure” listed these events to expound the virtues of Aşure Day. Although the majority of these narrations have limited religious validity, they strengthened the place of Aşure Day in collective memory.^【12】

Practices of Aşure Day Across Different Sects

The meaning and practices associated with Aşure Day vary across sects within the Islamic world. These differences have been shaped by historical memory, interpretations of sacred texts, and socio-cultural practices, particularly diverging sharply between Sunni and Shia traditions. Among Alevi-Bektaşi belief circles, this divergence finds even more pronounced expression at the ritual level.

Aşure in the Sunni Tradition

In the Sunni belief system, Aşure Day is primarily regarded as a voluntary day of fasting. This understanding emerged after the Prophet Muhammad observed the Jews of Medina fasting on Aşure Day and learned that they did so to commemorate Moses’ deliverance from Pharaoh. The Prophet’s statement on this matter was: “I am more worthy of Moses than you are.” He then fasted and recommended fasting to Muslims.^【13】

After the obligation of Ramadan fasting, the fast of Aşure became one of the recommended (mustahabb) acts of worship. It is advised to fast not only on the tenth but also on the ninth (9 Muharram) or the eleventh (11 Muharram) day. The Hanafi, Shafi’i, and Hanbali schools consider this fast recommended (mendup), while the Maliki school regards it as a confirmed sunnah (sunnah mu’akkadah).

Aşure in the Shia Tradition

In Shia sects, Aşure Day is primarily identified with the Battle of Karbala and is observed as a day of mourning. The martyrdom of Imam Hussein and his companions on the tenth of Muharram has transformed this day into a profound occasion of grief and remembrance. Accordingly, in Iran, Iraq, Lebanon, Bahrain, and some South Asian countries, Aşure Day is commemorated through public mourning ceremonies.

Aşure Day Commemorations in Iran (Anadolu Agency)

For Shia communities, the first ten days of Muharram, especially Aşure Day, are dedicated to the memory of Imam Hussein and the other martyrs of Karbala. During this period, elegies, sinezen, tevhit, and lamentations are recited in mosques and Husayniyyas, and the Karbala narrative is dramatized. In some regions, physical expressions such as striking the body with chains are practiced. In recent years, these practices have faced criticism in some areas, and symbolic alternatives such as blood donation have been promoted.^【14】

Regarding fasting on Aşure Day, Shia literature presents varied interpretations. Some Shia scholars view fasting as a symbol of Sunni origin and discourage it, while others continue to observe the fast. The general tendency, however, is to observe Aşure Day in a quiet, abstinent, and sorrowful atmosphere, avoiding food and drink.^【15】

Aşure in the Alevi-Bektaşi Tradition

In the Alevi-Bektaşi belief environment, widespread in Anatolia, Aşure Day is integrated into the twelve-day Muharram mourning fast tied to the belief in the Twelve Imams. These fasts are dedicated to the memory of the Karbala martyrs, and Aşure Day is observed as the final day of this fast. Alevi communities abstain from entertainment, weddings, and musical gatherings during this period, dress simply, avoid meat, and even refrain from drinking water.

The aşure prepared after the Muharram fast is not merely a dessert in Alevi-Bektaşi tradition but is regarded as a sacred symbol. It is commonly believed that each ingredient in aşure carries symbolic meaning, and it is preferred to prepare it using twelve ingredients representing the Twelve Imams. The act of adding ingredients to the aşure cauldron accompanied by prayers and gülbank is considered part of the ritual of sharing and spiritual intention. In this sense, aşure is accepted both as a means of worship and as a symbol of social solidarity.^【16】

Aşure Day in the Ottoman State

In Ottoman society, Aşure Day was not limited to individual worship but was sustained as a collective religious-social tradition through the participation of the state, tekkes, foundations, and the public. This special day was met with spiritual enthusiasm among the people and was revived through organized events in numerous institutions, from the palace to the tekke, from the military to the imaret. The importance accorded to Aşure Day in the Ottoman era was concretized through a broad administrative and social network encompassing specific ceremonies and the organization of food distribution.

On Aşure Day, in Istanbul and other major cities, tekkes associated with Sufi orders prepared aşure in ritual settings and distributed it to the public without distinction of wealth, status, or civil-military affiliation. It is known that hundreds, even thousands, of people received aşure from prominent tekkes such as the Bektaşi, Kadiri, Mevlevi, and Şazeli orders. These distributions were not limited to the public; some large tekkes even sent aşure to the palace, and state archives record that the government encouraged these activities by providing food and financial aid to the tekkes.

In Ottoman society, two distinct types of aşure were prepared for Aşure Day: Muharram Aşure and Sefer Aşure. Muharram Aşure was prepared on the anniversary of the Karbala event and was associated with mourning and sorrow. Sefer Aşure, on the other hand, was prepared to commemorate the survival of Zeynelabidin from Karbala and the continuation of the Prophet’s lineage, symbolizing joy. This duality reflects the symbolic nature of Aşure Day as both a day of mourning and a day of hope.

The Aşure Tradition Continues from the Early Ottoman Period (Anadolu Agency)

The process of preparing aşure in tekkes was not merely a material act of charity but was also regarded as a religious ritual. Each ingredient added to the aşure cauldron was interpreted as a reference to one of God’s names; thus, even a single grain of aşure falling to the ground was considered a loss and was not tolerated. In this understanding, aşure was regarded as a source of healing and blessing, even as a spiritual medicine.

The palace and state institutions also revived Aşure Day through special programs. Aşure was distributed to residents of social welfare institutions such as Darülaceze, and prayers were offered for the sultan and state officials. In 1902, it is recorded that approximately 1,000 people, including staff and servants at Darülaceze, received aşure, and these events were organized by a commission with expenses covered by the official budget.

Official support for Aşure Day increased over time. For example, in 1849, 120 kuruş was allocated from the Imperial Treasury for aşure prepared in hânkâhs; by 1890–91, this amount had risen to 3,000 kuruş, and additional funds were provided when budgets proved insufficient. These practices demonstrate that Aşure Day was regarded not merely as a religious observance but as an organization strengthening social solidarity.

One of the places where Aşure Day rituals were most intensely observed was the Üsküdar district of Istanbul. On the tenth of Muharram, Üsküdar’s streets became a gathering place not only for locals but for people from all corners of the city. This tradition continues today among Istanbul’s Ja’fari communities through events held around Aytaşı and Seyyidahmed Deresi.

Aşure Tradition in Tekkes and Sufi Orders

One of the most vibrant and symbolic manifestations of Aşure Day in Ottoman society occurred through ritual activities in tekkes, the centers of Sufi orders. In this context, tekkes affiliated with orders such as the Bektaşi, Kadiri, Mevlevi, and Şazeli treated Aşure Day not merely as a religious occasion but as a space of worship and social solidarity. The preparation and distribution of aşure in tekkes were regarded as a practice in which the connection between the public and the order was made tangible and faith was united with charity.

The process of preparing aşure in tekkes was typically carried out with prayers, gülbank, dhikr, ilahis, and elegies. As each ingredient was added to the aşure cauldron, one of God’s names was recited, thereby integrating the material substance of aşure with spiritual meanings. According to this belief, even a single grain falling from the cauldron was counted as “one Fatiha” and received great reverence, with special care taken to prevent it from being dropped or wasted.

The prepared aşure was not only distributed to dergah members but also to the poor, travelers, civil and military personnel, and in some tekkes, even to the palace. The ability of tekkes to sustain this service was supported not only by endowments of food and cash but also by direct state subsidies, as documented in Ottoman archives. Records show that additional funds were sent by the Imperial Treasury to imarets and zaviyes with limited resources. In 1849, 120 kuruş was allocated for this purpose; by 1890–91, this amount had increased to 3,000 kuruş.

It is known that in tekkes, aşure was prepared not only during Muharram but also during the Sefer month. Sefer Aşure was regarded as a celebration of joy due to Zeynelabidin’s survival from Karbala and the continuation of the Ahl al-Bayt lineage; thus, it carried a contrasting, cheerful meaning to the sorrowful character of Muharram Aşure. These two types of aşure were prepared, distributed, and preserved through ceremonies at different times of the year in Ottoman Sufi circles, each carrying distinct symbolic meanings.

One of the most well-known activities during Aşure ceremonies was the recitation of Karbala elegies and nefes. Especially in Bektaşi and Alevi traditions, the emotional intensity surrounding the martyrdom of Imam Hussein was expressed through ilahis and lamentations. In centers such as the Sünbül Efendi Tekke in Istanbul, such events were performed vividly, with large gatherings of dervishes and the public.

In some tekkes, special objects and endowment documents were prepared for Aşure Day. For example, in the Ahi Yusuf Sinan Tekke in Çay, Afyonkarahisar, two lines of the tekke’s endowment deed were engraved on the handle of a two-meter-long aşure ladle. Alongside this ladle, aşure cauldrons, ornate copper plates, gürz clubs, and deer antlers also acquired ceremonial significance.

Aşure Tradition in Contemporary Türkiye

Aşure Day continues to exist in contemporary Türkiye as a cultural and religious tradition maintained at both individual and institutional levels. The activities carried out on the tenth day of Muharram reflect the social dimensions of historical religious practices. In this context, aşure is not merely a ritual of the past but a practice continually regenerated within the multi-layered structure of modern Turkish society.

The aşure sweet prepared in homes holds particular importance as a medium of sharing within neighborhoods and community relations. Although the ingredients vary according to families’ socioeconomic conditions, traditionally it is prepared with seven, ten, twelve, or more different ingredients. These numbers carry symbolic meanings in different belief systems; for instance, the use of twelve ingredients is widespread in Alevi belief circles to represent the Twelve Imams.

The contemporary observance of Aşure Day is not limited to individual practices. Municipalities, foundations, associations, and various civil society organizations organize public distributions of aşure. The provision of free aşure from stalls set up in public squares by municipalities demonstrates that this tradition is also sustained at an institutional level within modern urban life.

In Alevi-Bektaşi community centers known as cemevler, the mourning fasts and commemorative ceremonies held throughout Muharram culminate in a collective event on Aşure Day. In this context, aşure functions not merely as food but as a reflection of the religious and historical memory tied to the Karbala event. The elegies recited, speeches delivered, and aşure distributed during these ceremonies can be understood as spaces where community identity is re-created.

Interest in Aşure Day today is sustained through various media, publishing houses, and digital platforms. The marketing of pre-packaged aşure ingredients by the food industry indicates a trend toward commercialization, while simultaneously facilitating the continuation of traditional culinary culture. This situation reflects the socio-cultural functions of aşure beyond its religious meaning.

Aşure Sweet: Ingredients, Recipe, and Symbolism

The aşure sweet is a dish intrinsically linked to the tenth day of Muharram, having acquired both religious and social meanings throughout history. Due to its rich ingredients, ritual preparation, and method of distribution, it is not merely a culinary product but a cultural expression imbued with symbolic value. While interpreted differently across various belief systems, it is generally associated with unity, sharing, and blessing.

The basic ingredients of aşure include cracked wheat, dried beans, chickpeas, raisins, dried apricots, dried figs, walnuts, almonds, hazelnuts, pomegranate seeds, and sugar. However, the selection and number of ingredients vary according to regional traditions, belief symbols, and family economic conditions. It is widely believed that at least seven, ten, or twelve different ingredients should be used. The number ten corresponds to the tenth day of Muharram, while the number twelve is linked to the reverence for the Twelve Imams in Alevi-Bektaşi belief.

The aşure sweet is regarded not only as a dessert but as a ceremonial dish laden with meaning. In some regions of Anatolia, the ingredients are added to the cauldron with prayers and in a specific order. This practice is especially common among Alevi-Bektaşi communities, where each ingredient symbolizes one of God’s names or a member of the Ahl al-Bayt. Reciting prayers, gülbank, or ilahis at the cauldron during preparation integrates aşure with religious duty.

The aşure tradition was also actively maintained in the Ottoman palace. According to archival records, two types of aşure were prepared in Topkapı Palace: strained and unstrained. The strained version, made by boiling wheat thoroughly and then straining out the grains to use only the paste, was typically served to the sultan and high-ranking officials. Over time, the palace kitchen also developed new varieties, including milk-based aşure and, from the 19th century onward, a special type called “Frenk arpası aşuresi.”

The aşure cauldron has been described in some accounts as the “cauldron of unity.” The boiling together of diverse ingredients to form a single flavor has served as a metaphor for the ideal of unity within diversity. This meaning reached a functional symbolic level within the multi-sectarian and multicultural Ottoman society. The inclusion of sweet and sour, hard and soft, nourishing and decorative elements in aşure has been interpreted as a culinary embodiment of the ideal of coexistence.

Beliefs in the healing and blessing properties of aşure are widespread. In various regions of Anatolia, practices such as offering the first spoonful to the eldest family member, giving it to the sick, or pouring it on the doorstep to bring abundance demonstrate that this dessert is regarded not only as nourishing but also as protective and auspicious. This belief is rooted in the narrative that aşure was prepared from the last remaining provisions aboard Noah’s Ark after the flood.

The composition of aşure has also diversified in folk cuisine. Poorer families reduce the number of ingredients, and in some regions, salty, onion-based, or meat-based versions of aşure are prepared. For example, in eastern provinces such as Erzurum and Ardahan, aşure is cooked as a savory dish rather than a sweet. In some places, meat hidden within the aşure reflects past religious practices.

Another notable example of ingredient diversity is the strained aşure prepared in 1870 by Pertevniyal Valide Sultan, mother of Sultan Abdülaziz. Records indicate that this aşure contained nineteen distinct ingredients: wheat, sugar, musk, razaki grapes, seedless raisins, pine nuts, gum tragacanth, corn dates, barberries, roasted hazelnuts, almonds, bird cherries, starch, rice flour, and rose water.

The aşure sweet has parallels in other regions with similar ingredients. The Armenian dessert “anushabur,” prepared in memory of the birth of Jesus, and the Chinese New Year dish “ba bao fan” resemble aşure in content. However, in Türkiye, aşure has become more than a dish—it has evolved into a multi-layered cultural symbol due to its historical and spiritual context.