Political power struggle underlies the killing of Prophet Muhammad’s grandchildren Hassan and Hussein at different times and in different ways. Especially the desperate killing of Hussein by exposing to thirst in Karbala is among the common mourning issues of Muslims. The Maqtal (assassination) literature and shows of condolence produced about the martyrdom of Hussein have an important place in ensuring the vitality and continuity of this mourning. In addition to the mourning ceremonies dedicated to the month of Muharram (the first month of Islamic calendar), some explanatory information about the massacre of the grandchildren of the Prophet is given in the works on Maqtal al-Hussein, which are held in the form of a ten-day assembly to be read for ten days. These statements, which can also be seen in sources that are connected to the traditional understanding of history, have found a place for themselves even among the performances of condolences. The same subject is dealt separately in the narrative of Hil’at-Nâme-i HassanHussein, which is the subject of this study. The work in question is registered in Çorum Hasan Pasha Provincial Public Library with archive number 19 Hk 1256/1. The declarations on the deaths of the grandchildren of the Prophet in the text written in the verse form of mesnevî (lit. in pairs) are discussed in the narrative level. The motif of prophecy in Hil’at-Nâme has been evaluated together with Fuzuli’s Hadikatu’s-Su’eda and Maqtal al-Hussein with similar messages in qualified works. In the narratives in question, the messages informed by Gabriel to Prophet Muhammad, are quite interesting and meaningful at the narrative level, even though they are far from historical reality. Explanatory information about the future death of the Imams also serves the purpose of strengthening homilies. It can also be said that such narratives and performances, which have functions such as keeping the mourning motivations of Muslims alive and maintaining their loyalty to Muhammad and his ahl al-bayt (people of the Prophet’s house), continued some archaic ceremonies.