Alhassanain(p) Network for Heritage and Islamic Thought

Al-Abbas

Author: Abu Talib Al-Tabrizi

Contents

The Publisher's Word 5

DEDICATION 6

ACKNOWLEDGEMENT 7

THIS BOOK 8

Preface 10

THE PURE LINEAGE 11

THE IMMACULATE WOMB 11

SERIES OF FATHERS 12

FATHERS 12

ADNAN 13

MAAD 13

NIZAR 14

MADHAR 14

Mudrika 14

AN-NADHR 14

FIHR 14

KAAB 14

KELAB 14

QUSSAY 14

ABD-MENAF 15

HASHIM 15

ABD-UL-MUTTALIB 15

ABU-TALIB 15

ALI 16

UNCLES 16

HAMZA 17

TALIB 17

AQIL 17

Descendants of Aqil 18

JAFAR 18

UMM-UL-BANIN 18

MARRIAGE 18

HER SITUATIONS 18

IN THE SIGHT OF THE AHL-UL-BAYT 19

IN THE SIGHT OF MUSLIMS 19

BROTHERS AND SISTERS 19

THE TWO IMAMS 19

MOHAMMAD IBN AL-HANAFIYYA 20

FULL BROTHERS 20

ZAYNAB 20

BIRTH AND EARLY LIFE 20

YEAR OF BIRTH 21

NAME 21

AL-ABBAS IN ARABIC 21

HIS MOTHER'S VERSES 21

Nicknames 23

PREDICTIONS 23

EARLY LIFE 23

EPITHETS 24

BAB UL-HUSSEIN 24

QAMAR BANI HASHIM 24

AS-SAQQAA 25

AL-ABBAS AND WATERING 25

BATTAL UL-ALQAMI 26

HAMIL UL-LIWAA 27

Kebsh Ul-Kateeba 27

AL-AMEED 28

HAMI AZ-ZHAEENA 28

BAB UL-HAWAAIJ 28

ASH-SHAHID.28

AL-ABD US-SALIH 28

AL-AABID 28

PERSONALITY 30

COURAGE 30

FAITH 30

DISDAIN 31

PATIENCE 31

LOYALTY 31

LOYALTY TO THE RELIGION 31

LOYALTY TO THE NATION 31

LOYALTY TO THE HOMELAND 32

LOYALTY TO HIS BROTHER 32

WILLPOWER 32

MERCY AND KINDNESS 32

Al-Abbas in The Imams' Sight 33

1) IMAM ALI 33

2) IMAM AL-HUSSEIN 33

3) IMAM ZAYN UL-ABIDIN 33

4) IMAM AS-SADIQ 34

A. CLEAR-SIGHTEDNESS 34

B. STEADFAST FAITH 34

C. FIGHTING WITH IMAM AL-HUSSEIN 34

ZIYARA OF IMAM AS-SADIQ 34

A. SUBMISSION 34

B. BELIEF 35

C. LOYALTY 35

D. SINCERITY 35

5) IMAM AL-MAHDI 35

THE HOLY SHRINE 37

LOCATION 38

RIVER AL-ALQAMI 39

BURIAL PLACE OF THE HEAD 40

BURIAL PLACE OF THE TWO HANDS 40

CONSTRUCTION 41

PILGRIMAGE 42

The Ziyara of Al-Abbas 44

CHARISMATA 46

Descendants of Al-Abbas 50

EVENTS AND MARTYRDOM 51

MOTIVE OF RIVALRY; THE OLD ENVY 51

ACTIVITIES AGAINST THE PROPHET 51

AFTER THE CONQUEST OF MECCA 52

AFTER THE PROPHET 53

AL-ABBAS IN THE EVENTS 54

THE GOVERNMENT OF IMAM ALI 54

Al-Abbas in The Battle of Siffen 58

MORE ORDEALS 58

THE REIGN OF IMAM AL-HASAN 60

MUAWIYA'S REIGN; HORRIBLE NIGHTMARE 60

THE REVOLUTION OF IMAM AL-HUSSEIN 62

IMAM AL-HUSSEIN REJECTS YAZID'S LEADERSHIP 62

TO MECCA 63

THE SHIA'S REVOLT IN KUFA 64

Ubaidullah in Kufa 65

TO THE LAND OF MARTYRDOM..67

AL-ABBAS FETCHES WATER FOR THE AHL-UL-BAYT 72

GRANT OF REPRIEVE FOR AL-ABBAS 73

Day of Ashura 75

THE WAR 76

MARTYRDOM OF AL-ABBAS 79

Endnotes 81

The Publisher's Word

IN THE NAME OF ALLAH, THE BENEFICENT THE MERCIFUL

Great personalities contribute strongly in the composition of perfect character through their model conducts and high standards. From this cause it has been important to introduce such characters to the seekers of perfection so that they will be acquainted with the qualifications that authorized such characters to attain perfection and become cynosures of humankind.

Ansariyan Publications is pleased to introduce to the gentle readers this book that deals with the personality of one of the heroes of Islam and the exemplary men through whose sacrifices, ideal situations, and high moral standards humanity proceeded many steps onwards. This perfect personality is al-Abbas ibn Ali upon whom the Imams (a) conferred the finest words of praise and laudation.

Through this book, the reader will find chapters covering the whole life account of al-Abbas in addition to a brief presentation of the historical circumstances that led him to be on the top in the list of the heroes of humanity in general and Islam in particular.

Undertaking the mission of the propagation for Islam, the team of the Ansariyan Publications beseech the All-benefactor Lord to grant them the ability to present other similar books dealing with other ideal personalities that contributed in elevating the Islamic spirit to levels befitting its perfection. Thus, in the near future, the dear readers will have in possession similar books about other personalities.

Finally, we hope this book will add new knowledge and contribute, at any extent, in leading to human perfection.

Ansariyan Publications, 2001.

DEDICATION

To the lady who was born by heroes and could carry all the qualifications of giving birth of a hero- the lady who preferred the children of the Prophet to her children- the lady who sacrificed her four sons for God- the lady whom God has made the door to the settlement of needs- the mother who fed her son with heroism, magnanimity, and altruism- the mother of al-Abbas, the righteous servant of God, I dedicate this modest work, hoping for acceptance.

ACKNOWLEDGEMENT

My deep appreciation is extended first of all to the owner of the idea of compiling a book approaching the personality of al-Abbas ibn Ali (a), Mr. Mohammad Taqi Ansariyan who assigned me for this holy task. It is surely a holy task since it deals with the great leader who represented all the meanings of heroism, loyalty, perseverance, and truthfulness.

Appreciation is also shown to Dr. Muhsin Jaffar who offered his considerable notes about the text of this book. I, too, would like to refer to the assistance that I received from Sheikh Abu-Alaa as-Saffar and Mr. Mohammad Gannan who supplied me with precious reference books upon which I relied throughout this work. And, finally, thanks to everybody who encouraged and helped me proceed with this work.

THIS BOOK

This project was, initially, only 'to investigate the best book written about the personality of al-Abbas ibn Ali and then translate it into English.' Having searched the libraries, I, unfortunately, found only few books dealing completely with this personality. Nevertheless, these books were full of topics not related, directly, to the personality of al-Abbas. Therefore, I, after discussing the matter with Mr. Ansariyan, was asked to choose topics related to the life and personality of al-Abbas ibn Ali from the reference books that I could have, and then compile them in a book.

During this work, I have mainly depended upon three books:

1. Al-Muqarram, Sayyid Abd-ur-Razzaq al-Musawi, Al-Abbas. Ash-Sharif ar-Radhi Publications - Qum. First Edition.

2. Al-Qarashi, Baqir Sharif, Al-Abbas ibn Ali: the pioneer of dignity and sacrifice in Islam. Mehdiyyeh Publications - Qum. First Edition, 2000 A.D.- 1420 A.H.

3. Al-Kulbasi, Ayatollah Hajji Mohammad Ibrahim, Al-Khassaaiss ul-Abbasiyya (The particularities of al-Abbas). Al-Maktaba al-Haydariyya Publications - Qum. First Edition, 2000 A.D. - 1420 A.H.

Besides, I referred to other reference books that dealt with this personality whose heroism and high moral standards are too great to be contained. As a matter of fact, all books dealing with the tragic story of Karbala have referred, though in brief, to the personality of al-Abbas ibn Ali. Yet, they have not referred to all the topics and details of his life, because his situation in Karbala that was unique and unmatched in all of its dimensions has taken all the time of such authors to make the other niceties of his life, though important and worthy of reference, seem minor if compared to his situations with his brother, family members, harem of the household of Prophet Mohammed (a) and the companions of his brother on that day in Karbala-these situations have still been working as loadstars for everybody who seeks freedom, dignity, and honor.

This book is of ten chapters related to the whole lifetime of al-Abbas ibn Ali along with factors, matters, and circumstances that contributed in the composition of his great personality, such as the hereditary factors, the family and social environment, and the political circumstances that happened during his lifetime. There is also a chapter dedicated to the discussion of al-Abbas's moral standards, personality, and capacities that qualified him to play that great role in the greatest saga of Islam, which occurred in Karbala, on the tenth of Muharram, AH 61-the encounter that was inevitable for sake of saving Islam from distortion, if not complete eradication.

Another chapter is dedicated to the words of the Immaculate Imams that were said about al-Abbas ibn Ali. I have also referred to the handsome shrine of al-Abbas that is pilgrimaged by thousands of people every day and is still representing that courageous, enthusiastic hero who had offered his two hands, before he offered his soul, for his Lord and religion and for sake of freeing people from wrong and oppression-the hero whose name has become the sign of valor and courage and whose intercession is sought for solving any problem, no matter how complicated it is, because he has enjoyed a special, exalted rank in the sight of God.

I hope the reader will forgive any, certainly unintentional, neglect or shortcoming that he may notice in this work. No one, however, is perfect! Finally, I supplicate to Almighty God to help me, out of His infinite mercy, and lead me, as well as everybody, to success, for His being the one and only source of success.

Preface

Al-Abbas is a full-dimensional history of ancestry, honorable lineage, knowledge, clemency, courage, munificence, adoration, and ascetics as well as all nobilities and virtues.

Al-Abbas is the son of the sinless Imam Amir ul-Mu'minin Ali ibn Abi-Talib.

Al-Abbas is the brother of the two Imams al-Hasan and al-Hussein-the grandsons of Prophet Mohammed (a).

Al-Abbas is the uncle of nine Imams-Ali Zayn ul-Abidin, Mohammed al-Baqir, Ja'far as-Sadiq, Musa al-Kadhim, Ali ar-Ridha, Mohammed al-Jawad, Ali al-Hadi, al-Hasan al-Askari, and al-Mahdi.

Al-Abbas was a good student of the best four immaculate teachers-his father, his two brothers, and his nephew. How great the teachers were and how great their student was!

About him, Imam Ali (a) predicted: "Choose for me a woman who is the descendant of the Arab heroes so that I will marry her and she will give birth of a horseman." To him, Imam al-Hussein (a) addressed: "Ride on, may I be your sacrifice."

About him, Imam Zayn ul-Abidin (a) said: "Allah may have mercy upon my uncle, al-Abbas. He preferred his brother to himself, did well, and sacrificed himself for his brother until he lost his two hands for sake of such." About him, Imam as-Sadiq (a) said:

"My uncle al-Abbas was clear-sighted, steadfastly faithful… etc." About him, Imam al-Mahdi (a) said:

"Salaam be upon Abu'l-Fadl al-Abbas, son of Amir ul-Mu'minin. He preferred his brother to himself, supplied himself with (opportunities of) today for (rewards of) tomorrow, sacrificed himself for his brother, protected him, hurried for fetching him water, and his two hands were cut (for such)." Al-Abbas, after all, was the righteous servant of God and the epitome of heroism.

THE PURE LINEAGE

Undoubtedly the family relation with the great personalities is an honor and dignity, especially when such great personality is the choice of God and the seal of the prophets. Al-Abbas ibn Ali enjoyed a close relation with Prophet Mohammad (a) since he was the son of Ali ibn Abi-Talib who was an independent source of honor and dignity. About Ali, the Prophet (a) and his family, said:

"My brother Ali ibn Abi-Talib enjoys innumerable merits. Neither jinn nor can human beings count them." Mohammed ibn Idris ash-Shafii; the founder of the Shafiite school of law answered those who asked him to say his opinion about Ali: "What can we say about a person whose partisans have had to hide his merits because of fear, and enemies have hidden his merits out of envy? But between these two, his merits that have become widely known are too numerous to be counted."1 Ibn Abi'l-Hadid; the Mutazilite, says:

"The merits of Ali ibn Abi-Talib are too great and familiar to be mentioned or detailed. Even his enemies and rivalries could do nothing but confessing of the unmatched virtue of this man whose advantages are unconcealed and excellences are unrestrained. Everybody knows that when the Umayyads held the reins of the Islamic world, they spared no single effort for extinguishing the light of Imam Ali and inventing flaws against him. Moreover, they issued the decisions of cursing him openly from the mimbars of their mosques and sentenced to death everyone who would mention any of his incalculable merits. They also prevented people from reporting any narration that may refer to any of his excellences. Finally, they even prevented people from calling his name on their newborns. Nevertheless, all these procedures exalted Ali's reputation and took him to more elevated levels. He was like musk whose perfume spreads when it is screened, and like the sun that cannot be screened by one's palm, and like daylight that is seen by many eyes if one eye is closed against it."2

Thus was the father of al-Abbas who has every right to take pride in him and learns from his morals, ethics, and excellences.

THE IMMACULATE WOMB

From the maternal side, al-Abbas was the son of a great lady; namely Umm-ul-Banin, who enjoyed excellent lineage and personality. In addition to her high moral standards, she was well known of her loyalty to the Ahl-ul-Bayt3 and her devoutness. Therefore, she occupied an elevated position in the sight of the Ahl-ul-Bayt who praised her in many occasions and showed her great respect.

Because of such remarkable care for Imam Ali's sons and daughters, God has given Umm-ul-Banin exclusive positions and made her a means that takes to Him and a way through which the suppliants' most complicated problems are solved. On the hands of her noble parents, Umm-ul-Banin was brought up on righteous moralities and the highest ethical standards that she became fit to be the wife of Imam Ali (a) and a compassionate mother for the chiefs of the youth of Paradise.4 This great lady gave birth of four courageous sons the elder among whom was Abu'l-Fadhl al-Abbas. He, as well as his full brothers, acquired the qualities of courage and bravery from their mother whose descendants were the most courageous among the Arabs. Umm-ul-Banin, then, contributed in the composition of the personalities of her four sons who showed unmatched courage on the day of Ashura and sacrificed themselves for their religion and its representative; Imam al-Hussein (a).

SERIES OF FATHERS

Ancestry plays a considerable role in the construction of personalities. It has a great influence in self-discipline and behavior. On that account, genealogy, which is the branch of knowledge that deals with the investigation of the details of ancestry, occupies a significant position in the society because of the influence of heredity, which has been proved through many scientific researches, on the structure of both individuals and communities.

In addition, many Islamic laws have depended mainly on genealogy, especially in fields of inheritance, taxes, regard of relatives, and blood money of the unintentional killing… etc. A genealogist, like any other specialist to whom it is referred in matters relating to his special domain, enjoys a substantial position in the religious, social, and ethical affairs.

Aqil ibn Abi-Talib was the most celebrated in this field. In addition to his being the descendant of that unparalleled pedigree, he was the reference to whom people submit in fields of genealogy. He could discern the sources of glory, distinguish the Arab tribes, and tell between the deep-rooted ones and the disreputable.

In the center of the Prophet's Masjid , Aqil used to be encircled by all those who are interested in genealogy as well as the history and origins of the Arab tribes to listen to him carefully and trust whatever he would tell. Historians have reported uninterruptedly that Imam Ali (a) summoned his brother Aqil and asked:

"Choose for me a woman who is the descendant of the Arab heroes so that I will marry her and she will give birth of a horseman.6 " Aqil answered his brother: "Marry Umm-ul-Banin, from the tribe of Kelab, for no Arab individual is more courageous than her fathers and forefathers."

FATHERS

Al-Abbas is the son of Ali, son of Abu-Talib, son of Abd-ul-Muttalib, son of Hashim, son of Abd-Menaf, son of Qussay, son of Kelab, son of Murra, son of Kaab, son of Luway, son of Ghalib, son of Fihr, son of Malik, son of an-Nadhr, son of Kenana, son of Khuzayma, son of Mudrika, son of Ilias, son of Madhar, son of Nizar, son of Maad, son of Adnan…

As we recite the Prophet's saying, 'When you refer to my fathers, you should stop at Adnan,' we have to stop at him, because of, as it seems, the difficulty in pronouncing the names of the other fathers utterly or because errors might occur in the series of their names. However, it is unacceptable to mistake intentionally the names of those whose descendant was the great Prophet Mohammed (s). To have little discussion about fathers of the Prophet (s), we may refer, first of all, to the following point:

We believe that all fathers of the Prophet (s) up to Adam are pure in birth and belief. In other words, all ancestors of the Prophet (a) were believers as none of them had ever worshipped an idol or anything other than Almighty God. The holy Quran proves this fact by saying: "And rely on the Mighty, the Merciful Who sees you when you stand up and (watched you during) your turning over and over among those (ancestors) who prostrate themselves before Allah. Surely, He is the Hearing, the Knowing."7

Any contrary matter that may be arisen must be interpreted in a way befitting this principle. For instance, the one to whom the holy Quran has referred as being Prophet Abraham's father was not his father. He was either his uncle or maternal grandfather. All historians have proved that Prophet Abraham's father was called 'Tarikh', not 'Azar,' as the Quran says -(Consider when Abraham asked his father, Azar, "Why do you believe idols to be your gods? I find you and your people in absolute error."8 -

In addition, the holy Quran, in another situation, refers to the uncle as father: (Were you-believers-there when death approached Jacob? When he asked his sons, "Whom will you worship after my death?" They replied, "We will worship your Lord, the Lord of your fathers, Abraham, Ishmael, and Isaac. He is the only Lord, and to Him we have submitted ourselves."9 )

Prophet Isaac was the uncle of Jacob. Nevertheless, the Lord has added him to 'fathers'. Prophet Mohammed (s) declared that all his ancestors were not worshippers of anything other than Almighty God, and were not the products of illegitimate copulation: "When Allah wanted to create us, He made us in a form of a pillar of light in the spine of Adam. Hence, that light was shining in his forehead. That pillar, then, moved to Shith his successor who received the commandment of his father that he must not put that pillar in any place other than wombs of purified women. With the moving of this pillar of light, this commandment moved with it. Hence, only the celebrities could carry that pillar of light and only the purified women carried it. When it reached the spine of Abd-ul-Muttalib, that pillar was divided into two parts-one went to Abdullah who moved it to the womb of Amina, and the other went to Abu-Talib who moved it to the womb of Fatima bint Asad."10 Let us now refer briefly to the fathers of al-Abbas:

ADNAN

Historical reports have conveyed that Adnan, through many speeches, foretold about the coming of Prophet Mohammed (s) who would be one of his descendants. He also commanded the next generations to follow him.

MAAD

Maad, who was following the religion of his forefather Prophet Abraham, was a great warrior. He used to lead campaigns against the Israelites who apostatized the belief of monotheism. When Nebuchadnezzar besieged and destroyed Jerusalem, God gave His orders to one of his prophets to carry Maad with him so as to save him from any injury. The Lord also told, by revelation, that prophet that one of the descendants of Maad would be the seal of the prophets. Hence, Maad was taken to Syria until that campaign ceased.11

NIZAR

Historians have also told that Nizar was a famous celebrity from whose forehead light of prophecy was glittering.12

MADHAR

It is related that Prophet Mohammad (s) warned against reviling at Madhar (and Rab?'a) because these were two faithful individuals who believed in Almighty God. Besides, Madhar was a wise man some of whose maxims have been recorded in books of history. ILIAS Ilias ibn Madhar was the chief of his people. He was the first to offer camels as sacrifices to the Holy House of God and the first to recognize the Standing-Place of Abraham after the flood that covered the Holy House in Mecca. Finally, he was faithful monotheist. It is also related that Prophet Mohammad (s) warned against reviling at him.

Mudrika

Mudrika was good-looking, high-ranking celebrity. He acted as the reference of the Arabs who used to visit him for learning from his knowledge and virtue. He also predicted the coming of Prophet Mohammad (s) through many speeches of wisdom that he used to deliver. History has recorded for him many maxims.

AN-NADHR

An-Nadhr is Koreish; hence, his descendants are called the Koreishites. He was also man of wisdom, knowledge, and chiefship.

FIHR

When Hassan ibn Abd-Kelal invaded the Kaaba13 to take its stones for building a similar house in Himyar-Yemen, Fihr, who was monotheist, could overcome him in a battle and take him as prisoner. Consequently, the Arabs feared and respected him. He was also eloquent. Historians have recorded some of his maxims.

KAAB

Books of history have mentioned long speeches delivered by Kaab ibn Luway regarding the prediction of the coming of Prophet Mohammed (s) and the commandment to support him. He also composed poetic verses in this regard.14 Because of his high honor and personality, his people put a new calendar beginning with the day of his death.

KELAB

Kelab was well known of his courage. He was light-forheaded because of the light of prophecy.

QUSSAY

Qussay was called chief of the Holy Precinct. He housed his people in Mecca so that the other tribes would fear them. He also constructed the Dar-un-Nidwa, in which people of Koreish used to meet for discussing their affairs. He also founded the custom of serving the pilgrims with food and gained the custody of the Holy House. Historians have recorded many of his words in fields of morals and virtue. One of his speeches proves that he warned his people against drinking wines.

ABD-MENAF

Abd-Menaf was such glorious and honorable personality that he was appointed as chief of his people. Because of his prettiness, he was called "Moon of al-Bat'haa." He was also well known of munificence and generosity.

HASHIM

Following the customs of his fathers, Hashim used to serve the pilgrims with food. His situation in the year of famine is very famous.15 He also enjoyed all virtues. His speeches are recorded in books of history.

ABD-UL-MUTTALIB

Abd-ul-Muttalib was called Shaibat-ul-Hamd -personality of praiseworthiness-, because people praised him so laudably for his remarkable situations of honoring, wisdom, and sagacity. To refer to his rank, it is sufficient to mention the following saying of Prophet Mohammad (s): "O Ali, in the pre-Islamic era, Abd-ul-Muttalib passed five laws that Allah enacted in Islam. He forbade sons from marrying their fathers' women, and Allah revealed: "Do not marry, from now on, the ex-wives of your fathers.16 "

As Abd-ul-Muttalib found a treasure, he gave its one-fifth as alms. Allah revealed: "Know that whatever property you may gain, one fifth belongs to Allah, the Messenger, the kindred, orphans, the needy and those who need money while on a journey."17

When he dug the Zamzam Spring, he called it 'the watering of the pilgrims'. Allah revealed: "Do you, because you served water to the pilgrims and constructed the Sacred Mosque, consider yourselves equal to those who have believed in Allah, the Day of Judgment, and have fought for the cause of Allah?"18 Abd-ul-Muttalib issued the law that one hundred camels should be paid as the blood money of murdering. Allah passed the same in Islam. For the Koreishites, they did not stop at a limited number of circumambulations around the Kaaba; hence, Abd-ul-Muttalib decided seven circulations for them. In Islam, Allah passed this law. O Ali, Abd-ul-Muttalib used to avoid dividing by casting superstitious and gambling arrows, worshipping the idols, and having the flesh of an animal that had been sacrificed on the stone blocks. He used to say: I follow the religion of my father Abraham the prophet (a). "19

Historians have recorded that Abd-ul-Muttalib was one of the prophets' successors and had full acquaintance with the Heavenly Books. From this cause, he foretold Abu-Talib, his son, about the prophecy of Mohammed (s). In this regard, Abu-Talib was related to have said: "My father had full knowledge of all the Heavenly Books. He once said: A prophet will be from my offspring. I wish I would catch up his time to believe in him. Hence, anyone of my sons who will catch up his time must believe in him.20 "

ABU-TALIB

Like his father, Abu-Talib was the chief of his people and had knowledge of the Heavenly Books. 'He kept the commandments of the prophets until he delivered them to Prophet Mohammed (s).'21

This great personality has become a matter of discussion among historians some of whom, unfortunately, have given credence to the lie that he had departed life before being Muslim-this fabrication was invented by the pro-Umayyads narrators for nothing more than his being the father of Ali the first enemy of the Umayyads. Hence, they -the Umayyads- and their tails wanted to convince people that Abu-Suffian -the mortal enemy of Islam and the father of Muawiya- died as Muslim while Abu-Talib was atheist.

Allama al-Mejlisi said: "Unanimously, Shia believe that Abu-Talib had never worshipped an idol. They believe that he was one of the successors of Prophet Abraham (a)."

Through his poetic verses that are related by all historians, people of reason can clearly identify the reality of Abu-Talib, who was the custodian, guardian, and defender of Prophet Mohammad (s) until he, as well as the Hashemites,22 was detained in a col to die there rejecting any submission to the enemies of Islam.23

Finally, let us refer to the following narration as quoted from Tarikh ut-Tabari; 2/214 and as-Seerat ul-Halabiyya; 1/306: Abu-Talib, once, asked his son Ali: "What is this belief you are following?" Ali answered: "Father, I have believed in Allah and His Messenger, and have given credence to him, kept to him, and followed him." Abu-Talib commented: "Certainly, he calls you to nothing but the good. Hence, you must adhere to him."

ALI

The eloquent are too tongue-tied to describe or count the characteristics of Ali ibn Abi-Talib. It is, also, very difficult for any writer to refer to Imam Ali's unparalleled personality in any words.

First, Ali was the foremost to embrace Islam. He in fact had never embraced any belief other than Islam: Prophet Mohammed (s) said: "Ali and I belong to the same tree, while people belong to different trees."24 Since the earliest steps of his divine mission, Prophet Mohammed (s) appointed Ali as his representative, successor, and supporter: Prophet Mohammed (s) said:

"This-Ali- is my brother, successor, and representative among you. You thus should listen to and obey him."25 On the strokes of Ali's sword, the pillars of Islam have relied: Prophet Mohammed (s) said:

"Ali's stroke on Amr ibn Abd-Wudd is equal to the worship of both mankind and jinn.26 " He (s) also said before the conquest of Khaybar:

"I will hand the standard to a man who loves Allah and His Messenger and is loved by Allah and His Messenger. He will come back with conquest.27 " Ali, finally, was the most knowledgeable, most sagacious, most pious, and most eloquent among all Muslims. Because of the aforementioned golden series of fathers of al-Abbas, he could join glory to honor and decency. He therefore gained all the elements of nobility that resulted in the composition of his matchless personality.

UNCLES

Like fathers, uncles play a good role in the structure of personalities. According to the law of heredity, individuals may acquire some characteristics from their paternal uncles. The paternal uncles of , al-Abbas, were such unique personalities whose lives and situations have been matters of pride for humanity in general and Islam in particular.

HAMZA

Hamza won the badge of honor from his nephew, the great Prophet Mohammed (s) who named him, 'Asadulllah wa asadu Rasoulih -the lion of Allah and the lion of His Messenger-', for his unique bravery and courage. He defended Islam fearlessly until he was killed during the battle of Uhud. Hence, the Prophet (s) named him as 'chief of martyrs.' Moreover, many narrations confirm that Hamza had considerable knowledge and outstanding rank in the sight of God. Imam Ali, Imam al-Hasan, Imam al-Hussein, Imam Zayn ul-Abidin, and Imam as-Sadiq mentioned Hamza whenever they wanted to take pride in their lineage or whenever they wanted to refer to the foremost Muslims who defended Islam.

TALIB

Talib ibn Abi-Talib had to conceal his embracement of Islam because he lived in Mecca. During the battle of Badr, the Meccans obliged him, as well as others from the Heshemites, to participate with them. The Prophet (s) therefore declared: "There are some individuals who were coerced to participate in this battle against us; hence, you must avoid fighting them if you meet…"28

AQIL

Aqil was one of the branches of that immaculate tree. He embraced Islam from the beginning; therefore, the Prophet (s) had great love for him: "I love you twice-once for your being Aqil and the other for Abu-Talib's love for you. "29 Historians have evoked rings of suspicion around the personality of Aqil because he joined Muawiya ibn Abi-Suffian. Some claimed that he left the wing of his brother, Imam Ali, to join Muawiya's, because his brother deprived him of additional salaries from the public treasury of the Islamic State. Anyhow, everybody agrees that Aqil, during his stay with Muawiya, did not show any loyalty to him or any disloyalty to the wing of his brother. All indications prove that Aqil had to visit Muawiya who imposed strict blockade against the Hashemites after the death of Imam Ali (a).30

Descendants of Aqil

The righteous progeny glorifies the ascendants. On that account, the descendants of Aqil were high examples of heroism and defense of their belief. Muslim ibn Aqil, for instance, was that glorious personality who fulfilled his mission so completely until he was martyred. The other sons of Aqil lost themselves for defending their leader, Imam al-Hussein, during the battle of at-Taff, and provided unprecedented examples of sacrifice for their belief. Moreover, among the descendants of Aqil, there have been numerous personalities of piety, knowledge, and writing. Their names are well known all over the Islamic world.

JAFAR

Jafar ibn Abi-Talib was a great personality. The Prophet (s) chose him for the commandment of his army at the campaign of Mu'ta. Jafar, however, was martyred during that campaign, and the Prophet (s) conferred upon him with the eternal name 'At-Tayyar,' when he said after that event during which both the hands of Jafar were severed:

"Instead of his hands that were cut, Jafar will have two wings with which he will fly in Paradise wherever he wants. " The Prophet (s) also said to him: "You are copying me in physique and morality."31

UMM-UL-BANIN

Umm-ul-Banin is the glorious mother of al-Abbas. Her name is Fatima, daughter of Hizam. Historians have referred to the names of eleven mothers each of whom was known of glory, honor, and good reputation. Her father, too, was one of the most celebrated personalities of the Arabs, and was the chief of his people. Historians have also mentioned many names of this great lady's ascendants who were well known of horsemanship, heroism, and courage.33

In conclusion, Umm-ul-Banin belonged to one of the most celebrated families in fields of honor, openhandedness, nobility, courage, and bravery.

MARRIAGE

When Imam Ali lost his wife, Fatima the daughter of Prophet Mohammed (s), he summoned his brother Aqil who was a well-known genealogist to ask him to search for a lady being the descendant of heroes so that she would give birth of a courageous, immaculate hero whose mission would be supporting his brother in the field of Karbala.34 Without hesitation, Aqil advised his brother to propose to Umm-ul-Banin; from the tribe of Kelab, because her fathers and people had been the foremost among others in fields of heroism and courage. Agreeing to his advice, Imam Ali asked his brother, Aqil, to go to that lady's father and ask her hand for him.

As soon as Aqil mentioned the matter with him, Aamir -Umm-ul-Banin's father- welcomed and responded with pride. Some historians35 have confirmed that Imam Ali married Umm-ul-Banin after the death of his first wife Fatima the Veracious (a). Others36 have recorded that Imam Ali had married Imama, daughter of Zaynab daughter of the Prophet, before Umm-ul-Banin.

HER SITUATIONS

Lady Umm-ul-Banin took care of al-Hasan and al-Hussein so remarkably that she asked her husband not to call her with her name, Fatima, so that this name would not remind these two boys with their mother. They, however, found the extreme kindness and sympathy with this lady who could remedy a part of their great loss of their mother who left in their minds deep sadness. Emotionally, Umm-ul-Banin had great love for al-Hasan and al-Hussein because of their perfection and unique morality. She in fact loved them more than her own children. She also preferred them to her sons in care and responsibility. Except this great lady, history has never seen a fellow wife acting so sincerely with her stepsons. This is because this perfect lady believed that it was her religious duty to take care of the two Imams the love for whom is imposed by God and revealed in the Quran: Say, "I do not ask you for any payment for my preaching to you except (your) love of (my near) relatives."37

IN THE SIGHT OF THE AHL-UL-BAYT

Umm-ul-Banin had full knowledge of the actual standings and heavenly ranks of the Ahl-ul-Bayt; therefore, she performed her duty towards them so perfectly. Historian have recorded that when she was carried to her husband's house, al-Hasan and al-Hussein were sick. As soon as she noticed so, she, willingly, went on caressing them, using the nicest language. Since that moment, she went on treating them so kindly. From this cause, she could occupy a great position in the sight of the Ahl-ul-Bayt who had great regard for her, especially for her unique situation of loyalty for Imam al-Hussein (s). As soon as she was back home after the tragedy of Karbala, Zaynab, daughter of Imam Ali, visited Umm-ul-Banin for consoling her for the martyrdom of her four sons. Moreover, Zaynab used to visit her on the Eids.38

Umm-ul-Banin gave birth of four sons; al-Abbas, Abdullah, Jafar, and Uthman. After the death of Imam Ali, she did not marry again until she died.

IN THE SIGHT OF MUSLIMS

Like the Ahl-ul-Bayt, this lady occupies a great position in the sights of Muslims. Many believe that she has a great position in the sight of God Who will surely respond to any request that is presented through the intercession of her great position. It is natural that such a great lady occupies a great position in the sight of God because she sacrificed her four sons for His sake.

BROTHERS AND SISTERS

Al-Abbas had fifteen brothers and eighteen sisters. Their father was the great Imam Ali who brought them up on uprightness and piety.

THE TWO IMAMS

In the first place we should refer to the two Imams al-Hasan and al-Hussein (a) from whom al-Abbas learnt the best lessons of morality and heroism. They are, as described by their grandfather Prophet Mohammed (s), "the chiefs of the youth of Paradise and the two Imams whether they choose peace or choose fighting."39 Their father took pride in them whenever he wanted to prove his precedence to the others.40 This is in fact enough for proving their supreme worth.

So, to live under the custody of such persons, after their father, is enough to achieve perfection of personality and to acquire the highest moralities. In addition to the divine knowledge and lore, al-Abbas came by innumerable virtues and good points because of his brotherhood to the two Imams al-Hasan and al-Hussein (a).

MOHAMMAD IBN AL-HANAFIYYA

Mohammad ibn al-Hanafiyya is another brother from whom al-Abbas learnt courage plus horsemanship and eloquence. During the battle of Siffin, Imam Ali regarded his son Mohammed as his hand. Hence, the son was fighting bravely before his father.41

FULL BROTHERS

Abdullah, Jafar, Uthman, Abu-Bakr, and Mohammed al-Awsat-all these brothers were martyred during the battle of at-Taff before al-Abbas.42

ZAYNAB

Al-Abbas, too, was the brother of Zaynab al-Kubra, daughter of Fatima az-Zahraa daughter of Prophet Mohammed (s). She was older than al-Abbas. Like her mother the chiefess of the women of this world, Zaynab was the best example of glory, honor, and perseverance on principles; therefore, she has become the pattern of the virtuous woman who contributes strongly in erecting the ideal human society. She was one of the fragments of prophecy and one of the pieces of Imamate. Besides, she was so knowledgeable, righteous, and sagacious.43 Like her father, she was so eloquent. This lady had special situations with al-Abbas who engaged himself with her guardianship during the tragic journey to Karbala.

After the martyrdom of her brothers, sons, and nephews, and after she had been taken as captive to the palace of Yazid, Zaynab gave the ever best example of perseverance and steadfastness when she delivered that incomparable sermon before her enemies who tried, uselessly, to humiliate her. It is now not odd for , al-Abbas, to hold all the mental virtues in his unparalleled personality, since his forefathers, father, mother, brothers, and sisters were all models of human perfection.

BIRTH AND EARLY LIFE

Al-Abbas, was the first child of Umm-ul-Banin. With his birth, Medina shone and the whole world glittered. Waves of pleasures flowed in the family of Ali (a), for the birth of their magnificent moon that would light this world with his merits, and would add immortal glory to the numerous glories of the Hashemites.

As soon as Imam Ali (a) was given the good news of the birth of this blessed child, he hurried to take him, kiss him frequently, and hold the Shariite ceremonies of newborns. The Imam (a) recited the azan44 in his newborn's right ear and recited the iqama45 in the left. Hence, the first voice that penetrated this great newborn's hearing was his father's, shouting:

Allahu Akbar -Allah is the Greatest…

La ilaha illa (a)llah -There is no god but Allah. These great words, which are the message of all prophets and the melody of all the God-fearing, found a ground in the inner self of al-Abbas. They, later on, became the most significant elements of his personality. In his future, he would adopt the calling to the true application of these words for which he would lose all his limbs.

On the seventh day of birth, Imam Ali (a) shaved the newborn's hair and gave golden and silver alms as weighty as the cut hair. As he had done to al-Hasan and al-Hussein, Imam Ali (a) slaughtered a ram as offering to God on behalf of his baby. These practices are adopted from the Prophet (s) whose words, practices, and confirmations are regarded as authoritative ground, altogether with the holy Koran, for Muslims.

YEAR OF BIRTH

Historians46 have confirmed that al-Abbas was born on the fourth of Shabaan, AH 26.

NAME

After holding the Islamic ceremonies of newborns for Imam Ali's new baby, Lady Zaynab (a) turned her face towards her father and asked, "Father, have you chosen a name and a nickname for this new baby?"

Her father answered, "Yes, daughter, I have." "What are they, father?" she asked eagerly. The father, as he perceived that this baby would be one of the heroes of Islam and would be frowning in the faces of evils and the wrongdoers, said: "I name him 'al-Abbas (the frowning), and nickname him 'Abu'l-Fadhl (father of virtue)."47 Lady Zaynab however loved this baby very much and could not depart him for a single moment. She then told her father about the strange feelings that she had for this child…

AL-ABBAS IN ARABIC

Referring to the linguistic meaning of the Arabic al-Abbas, Ibn-Manzhour,48 in his al-Ayn, writes down: (Al-Abbas: the lion that other lions fear and escape.)49 In Muntaha al-Irab, the following is recorded: (Al-Abbas: this name is called on the courageous, the fearless, the strong, and the attacker. It is one of the names of the lion. Describing al-Abbas in the battlefields, many historians have likened him to the angry lion.)50 Describing al-Abbas ibn Ali, at-Turaihi, in his al-Muntakhab, says: (Al-Abbas ibn Ali looked like an unshakable mountain. His heart was as same as a mound because he was such a unique horseman and hero. In battlefields, he was fearless.)

HIS MOTHER'S VERSES

Out of her great love for her son, Umm-ul-Banin did her best to protect him from any evil, including the evils of the envious. Hence, she composed the following poetic verses:

I seek the guard of the One (God) for him

From the eye of every envious

Including the risings and the sitters

The Muslims and the unbelievers

The comers and the goers

And sons and fathers.51

Nicknames

Al-Abbas was called Abu'l-Fadhl (father -or owner- of virtue). Some mentioned that he had a son called al-Fadhl.52 As a matter of fact, this name represents his personality completely, because he was the owner, leader, and source of virtue. In his life, he was so openhanded-he used to distribute his virtue and charity on everyone who directed to him. After martyrdom, he is the shelter and refuge of everyone who seeks his help. Most surely, God will relieve him who directs to Him and implores to Him by using Abu'l-Fadhl as his means and interceder. Because of its commonness, this fact is undeniable.

Al-Abbas was also called Abu-Qirba (the owner of the skin of water) because he carried water to the harem of Imam al-Hussein (a) during the battle of at-Taff.

He was also called Abu'l-Qasim. This name, however, is not common among historians some of whom have mentioned that al-Abbas had a son called al-Qasim and was martyred during the battle of at-Taff. Jabir al-Ansari addressed to al-Abbas during the Ziyara of al-Arbaeen:53 "Salaam be upon you, Abu'l-Qasim. Salaam be upon you, al-Abbas ibn Ali." Undoubtedly, Jabir was that great personality who spent much of his time in the house of prophecy and Imamate; therefore, he was more knowledgeable than others in the secrets, affairs, and news of this holy house.54

PREDICTIONS

It is narrated that, once, Imam Ali (a) seated his baby al-Abbas on his knees, lifted his (the baby's) hands, kissed them, and wept. Watching this situation, the mother was astonished; hence, Imam Ali (a) foretold her about the future of her baby and what would happen to his hands. She, as well as the others, wept heavily. After that, the Imam told her about her baby's great position with God, and this relieved her.55

EARLY LIFE

Al-Abbas was nursed at the hands of a faithful, faithful mother who nurtured him on faith, loyalty, knowledge, devoutness, and high principles. His father, too, was that great personality whom is described as a copy of the Prophet (s), the inheritor of the prophets' knowledge, and the hero of all combats. Under the custody of these parents, al-Abbas was brought up. No wonder then if he possessed such personality and offered such big sacrifices for sake of his religion and principles.

Al-Abbas adhered to his father since he was in Medina, and when he moved to Iraq and resided in Kufa, al-Abbas was also under his thoughtful care and wise education. By heredity, education, and environment, al-Abbas acquired all virtues, high moral standards, knowledge, and conversance.

After his father's demise, al-Abbas adhered closely to his two brothers; al-Hasan and al-Hussein (a). He returned with them to Medina and learnt from them the religious knowledge and fundamentals in addition to the nobilities of character. When Imam al-Hasan (a) was poisoned to death, al-Abbas adhered to his brother Imam al-Hussein and his nephew Imam Ali Zayn ul-Abidin (a). He kept himself with his brother in Medina, Mecca, and Iraq where he protected him as well as his harem until he lost his life for this sake. Thus, unlike the other sons of Imam Ali (a), al-Abbas had the characteristic of full adherence to his father, two brothers, and nephew. From that reason, he was a true copy of the Imams in knowledge and morality.

EPITHETS

Epithet is a word or phrase expressing a quality or attribute regarded as characteristic of the person or thing mentioned.56 Epithets, then, show one's mental characteristics, whether good or bad.

To al-Abbas a number of lofty epithets expressing his kind mentality and high moral standards were addressed:

BAB UL-HUSSEIN

Like his father who was the door to the Prophet (s), al-Abbas is the actual and spiritual door to Imam al-Hussein (a). Because of the high moral standards and great faithfulness of al-Abbas, Imam al-Hussein used to choose him for every mission and depend upon him in every difficult situation. Likewise, al-Abbas dedicated himself to being at the disposal of his brother. He was the protector and defender of the Prophet's household. It is related that al-Abbas used to call his brother by 'Sir.' Only on one day and in one situation did al-Abbas call his brother by 'brother.' That was on the day of Ashura when he fell down from his horse after his two hands had been severed and he had been stricken on the head. In such an hour, a man longs for seeing the ones he loves for the last time. Only then he shouted as aloud as possible, 'O brother, reach your brother!'

As soon as the Imam heard that voice, he hurried towards its source. He rode off, put his brother's head in his lap, began to wipe out blood and dust from the face, and asked about his pains. Al-Abbas opened his sights in his brother's face, looked at him for the last time, and bid him farewell with a smile expressing all meanings of sincerity and loyalty.

As an answer, Imam al-Hussein (a) replied his brother's farewell not with words, but with tears that dropped on the face of al-Abbas while he was in his last sparks of life. Thus, al-Abbas emitted his last breaths while he was in the lap of his brother and has become the door to him. Hence, it is recommended for the pilgrims of the tomb of Imam al-Hussein (a) to begin first with visiting the tomb of al-Abbas. This is one of the confirmations of al-Abbas's being the door to his brother; chief of the martyrs.

The door intended here is the mental and spiritual. Al-Abbas, hence, is the spiritual door to Imam al-Hussein, and this meaning is very far from the familiar meaning of portership or secretariat. Al-Abbas is too far above such meanings and Imam al-Hussein (a) is, too, far above taking doorkeepers or secretaries since he is beyond all material limits.

QAMAR BANI HASHIM

Al-Abbas was so bright-faced and handsome. Hence, he was called 'Qamar Bani Hashim -Moon of the Hashemites.' He was also the moon of his family and the moon of Islam because he paved the path of martyrdom with light and shone upon the lives of Muslims. He was so bright-faced that the light of his countenance lit every darkness and everybody admired his handsomeness. When it happened that al-Abbas was accompanied by his nephew Ali al-Akbar who is known of his similarity to the Prophet physically and morally, people of Medina used to stop in lines watching their bright-facedness.57

AS-SAQQAA

During the battle of at-Taff and the few days preceding, Ubaidullah ibn Ziyad; the governor of Kufa, imposed a blockade on the sources of water so as to prevent Imam al-Hussein (a), his household, and army from having water. , al-Abbas, undertook the mission of fetching water to the camp and harem of his brother. He pushed himself among the large gatherings of that army and could reach the River Euphrates several times. On that account, he had the epithet 'as-Saqqaa -the provider of water.'

AL-ABBAS AND WATERING

From his forefathers, al-Abbas inherited the mission of serving water. Other than the other Koreishite clans, the Hashemites exclusively undertook the mission of serving water for the unparalleled qualities of generosity, munificence, and honor that they enjoyed.

Historians have recorded that Qussay ibn Kelab was the foremost to serve water to the pilgrims of the Sacred House of God in Mecca. After him, his son Abd-Menaf inherited this mission and left it to his son Hashim who, too, left it to his son Abd-ul-Muttalib. The latter undertook this mission so perfectly that God conferred upon him with the bliss of the Well Zamzam. After Abd-ul-Muttalib, Abu-Talib undertook this mission then handed it over to his brother al-Abbas ibn Abd-ul-Muttalib.

On the day of the conquest of Mecca, al-Abbas offered this mission to the Prophet (s) who gave it back to him. Furthermore, history is full of narrations mentioning that the Prophet (s) served water to his companions in many occasions before and after prophesy.

Imam Ali Amir ul-Muminin, also, served the Muslim army with water at that night before the day of the Battle of Badr. On the day of the Hudaibiya Treaty, Imam Ali served the Prophet and Muslims with water. When Uthman ibn Affan was blockaded at his house, Imam Ali ordered his sons to send him water.

Finally, during the battle of Siffin Imam Ali allowed the other party to drink from the water which was under his control although Muawiya prevented Imam Ali's army from reaching the river when he, first, had controlled it. Like their father, Imams al-Hasan and al-Hussein supplicated to God for rain for people of Kufa when they were afflicted by draught. Because of the Imams' supplication, the city of Kufa was watered with heavy rain that regained life to it. After all, history have not forgotten the situation when Imam al-Hussein, after he had left Medina and Mecca and directed towards Kufa, served water to people of Iraq:

At the last hours of that night, Imam al-Hussein ordered his servants to fetch water as much as possible. They did although they did not know the reason. In their way, the caravan of the Imam met the army headed by al-Hurr ibn Yazid and they were intolerably thirsty under the heat of that sun and the iron of their military uniform. Only then did the servants of Imam al-Hussein know the reason why their master had asked them to take water as much as possible. Then, the Imam (a) ordered, "Serve them with water and give their horses some." Copying his fathers and two brothers, al-Abbas ibn Ali assumed to himself the mission of serving water and he was completely worthy of it. On every occasion and every opportunity he could seize, al-Abbas served the others with water. On the day of Ashura, more than ever, he also undertook this mission in many situations.

On the seventh of Muharram that year, Omar ibn Saad banned the army, household, harem, and children of Imam al-Hussein from reaching the river or taking a single drop of water. This blockade continued to the tenth of Muharram. This occurred in an area in the middle of Iraq which is known of its dry weather, and it was Summer. Besides, all the conditions of that situation were arising heat: heat of war, heat of swords and spears, and heat of breaths. To fetch water in such a situation is really a heroic deed that leaves a great effect on hearts. Hence, Abu'l-Fadhl al-Abbas won this location not only in the hearts of people but also in the sight of God Who conferred upon him with innumerable merits and excellences. Al-Abbas however carried out the mission so perfectly and appreciatively. He fetched water to the camp of Imam al-Hussein three times. The first time was on the seventh of Muharram, as we have already mentioned. The second time was on the ninth of Muharram:58 It was not a long distance between the camp of Imam al-Hussein and the River Euphrates when Shemr ibn Thi'l-Jawshan shouted at the camp of Imam al-Hussein: "You can see this water flow like reptiles.

We will never let you have a single drop from it until you join Hell." Just then al-Abbas turned his face towards his brother and asked, "We are the right party, are we not?" "Yes, by God, we are," answered Imam al-Hussein (a).

From this answer al-Abbas understood that his brother would permit him to fetch water for those moaning thirsty harem and children. He therefore attacked the troops who were guarding the riverbank and could force them to leave their positions. Thus, Imam al-Hussein and his companions could reach the river easily and supply themselves with water.

That was the second time of al-Abbas's watering. The third time was on the tenth of Muharram: When Imam al-Hussein's camp lost many of the individuals and seemed to be losing the battle, the Imam shouted, "Is there not any helper who may help us? Is there not any one who may guard the harem of Allah's Messenger?"

Hearing these words from his brother, al-Abbas approached to his brother, kissed him on the face, and asked for permission for fighting. The Imam did not permit him, but he ordered him to fetch some water for the harem and children. Carrying out his brother's orders, al-Abbas carried a skin of water and attacked the troops on the riverside. He could force them to leave their positions… etc.59 In some historical references60 it is mentioned that al-Abbas was conferred with this great epithet of 'as-Saqqaa' after he had undertaken the mission of serving water to the caravan of his brother Imam al-Hussein on the ten days of Muharram, AH60 .

BATTAL UL-ALQAMI

Al-Alqami is the name of the river on whose bank was the last scene of the life of al-Abbas. This river was gathered around by big numbers of soldiers whose mission was to prevent the camp of Imam al-Hussein (a) from water. By his giant determination and unmatched heroism, al-Abbas could attack that army and occupy the river to carry water to the camp of his brother more than once. In the last time, he was martyred there. Hence, he was called 'Battal ul-Alqami -the hero of al-Alqami.'

HAMIL UL-LIWAA

The holding of standards in wars was the most significant position in armies. Standards are given exclusively to the soldiers who enjoy special military abilities. During the battle of at-Taff, the standard was in the hand of Abu'l-Fadhl al-Abbas who preserved and held it since the beginning of the tragic journey in Medina until the last spark of his life. He protected that standard so bravely and uniquely that he embraced it to his chest when his two hands were severed. In more than one situation, al-Abbas asked his brother Imam al-Hussein for permission for fighting, but the Imam used to say to him, "You are the standard-bearer of my army. If you are martyred, my troops will separate. It is also well known that standard-bearers are chosen according to special qualifications:

The standard-bearer must be accepted by everybody and must bear qualities such as courage, chivalry, and honor. The standard-bearers, too, must exert all efforts for sake of keeping the standard high. From this reason, al-Abbas exerted unique efforts for keeping the standard high. When his right hand was severed, he held the standard in the left, and when this one was also severed, he embraced the standard to his chest and kept it to the last breath of his life.

Historians have also recorded that when the Umayyad army raided at the camp of Imam al-Hussein -after his martyrdom-, they robbed everything including the standard, which was borne by al-Abbas. In Syria, Yazid's sight fell on that standard that amazed him. He noticed that it was completely stabbed except the place of its handle from which it was carried. He asked about the bearer of that standard, and he was answered that it was al-Abbas ibn Ali. Very astonished by the courage of al-Abbas, Yazid turned his face to the attendants and said: "Look at this standard! It is stabbed in every place except its handle. This clearly means that its bearer was so courage and chivalrous that he faced all stabs and strokes without letting that standard fall from his hand. This is the true loyalty to brothers!!"

Hence, al-Abbas was called 'Hamil ul-Liwaa -the standard-bearer.'

Kebsh Ul-Kateeba

This title is exclusively given to the higher commander whose mission is to protect and manage his troops. Hence, this title was conferred upon al-Abbas for his unique courage and bravery during the battle of at-Taff when he protected the camp of Imam al-Hussein (a) and guarded the harem. In fact, the Umayyad army, including their commanders, feared from al-Abbas; therefore, they offered many seductive offers, such as the general commandment of the army, provided that he would leave the wing of Imam al-Hussein and join theirs.

Thus, when al-Abbas was martyred, Imam al-Hussein became helpless. He declared: "My spine is now broken and I have lost every resolution and my enemies are rejoicing at my misfortune." In the same manner, by the martyrdom of al-Abbas, the eyes of his enemies, which could not see rest so long as he was there, became delighted, while the eyes of Imam al-Hussein's harem and children, which was tranquil and delighted so long as they could see al-Abbas protecting them, lost rest forever.

AL-AMEED

This title is also addressed to the lofty military personalities. It was conferred upon al-Abbas because he played the role of the support and commander of his brother's army.

HAMI AZ-ZHAEENA

Because he played an honorable role in guarding and defending the harem of the Prophet (s), al-Abbas was called 'Hami az-Zhaeena -the protector of the harem.' He was responsible of keeping watch over the harem and serving them during the journey from Medina to Karbala.

BAB UL-HAWAAIJ

People believed that God will surely settle the needs of him who implores to Him by seeking the intercession of al-Abbas for the special rank that he enjoys in the sight of Almighty God and for dedicating himself to the obedience to Imam al-Hussein. Hence, al-Abbas is called 'Bab ul-Hawaaij -the door to the settlement of needs.'

ASH-SHAHID

Although this epithet, which means 'the martyr', is not very famous among the other epithets of al-Abbas, it is mentioned in the statements of Abu'l-Hasan al-Umari and Abu-Nasr al-Bukhari when they refer to the biography of al-Abbas ibn Ali. Abu-Nasr refers to a narration in which Imam as-Sadiq (a) calls al-Abbas as 'ash-Shahid':

Muawiya ibn Ammar al-Yazidi narrated:

I asked as-Sadiq (a) how they divided the donation of Fadak when it had been given back to them. He answered: "We gave the descendants of al-Abbas ash-Shahid -the martyr- a quarter and took the rest for ourselves."

AL-ABD US-SALIH

Historians and biographers should have recorded the epithet of 'al-Abd us-Salih -The righteous servant (of God)' within the other epithets, because it refers to the highest rank one can attain. In the Special Ziyara of al-Abbas that Abu-Hamza ath-Themali related, Imam as-Sadiq (a) says: "Salaam be upon you, the righteous servant!" Prophets, however, enjoy this rank, because it denotes the close, firm relation between man and the Almighty Lord. In the Holy Quran, God describes His prophets, including Prophet Mohammed (s) as righteous servants.

AL-AABID

Al-Abbas was also called 'al-Aabid -the worshipper, for his distinctive worship to the Lord. Undoubtedly, it is natural that al-Abbas, being brought up in the center of the genuine worship, which is the house of the chief of the worshippers; Imam Ali Amir ul-Mu'minin, acquires the quality of worshipfulness superiorly.

As-Saduq, in his Thawaab ul-A'maal, records that al-Abbas ibn Ali was described as having the sign of prostration on his forehead. Thus, he is included with those described by God as:

"Muhammad is the Apostle of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Torah and their description in the Gospel; like as seed?produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward."61 Since obedience is attached to pure worship, al-Abbas was described by Imam as-Sadiq (a) as obedient. In the Ziyara authentically reported to be said by Imam as-Sadiq during his visit to the tomb of Abu'l-Fadhl al-Abbas, the following statement is addressed to al-Abbas:

"Salaam be upon you; the righteous servant (of God), the obedient to Allah, His Messenger, Amir ul-Mu'minin, al-Hasan, and al-Hussein, peace and greetings of Allah be upon them."

PERSONALITY

Al-Abbas ibn Ali was a whole world of virtues and merits. His personality included each and every lofty characteristic. It is however sufficient honor for him to be the son of Imam Ali Amir ul-Mu'minin (a); the model of human perfection. Thus, al-Abbas inherited all elements of human perfection from his father and became, in the sight of Muslims, the epitome of virtue and high moral standards. Let us now refer to some of these elements:

COURAGE

Since it denotes the soundness and perseverance of personality, courage is regarded as the highest characteristic of manhood. Abu'l-Fadhl al-Abbas came into this characteristic from his father who was the ever most courageous. Al-Abbas's maternal uncles, too, were characterized by this feature among all the Arabs. He was a perfect world of valor; fear had never been on his mind during battles in which he participated with his father.62 During the battle of at-Taff, al-Abbas gave the highest examples of heroism and courage. In fact, that battle is seen as the greatest conflict in the history of Islam. Facing the large gatherings of Yazid's army, al-Abbas manifested himself so bravely that he changed their courageous warriors into cowards and filled in the hearts of their troops with horror. Losing any means to face this great hero, they went on using deceptive ways-they promised they would give him the general commandment of their army if he would leave the camp of his brother, but al-Abbas put them down and their promise was no more than a factor that increased his perseverance on his principles and persistence on defending his beliefs.

Narrators have referred to the great casualties that Yazid's army suffered at the hands of al-Abbas ibn Ali who was, in the midst of that fighting, smiling. He did fill the fields of that battle with the bodies of their victims, did paint their horses with their blood, and did plant horror and terror in their hearts. His sword was a destroying thunderbolt that inflicted bereavement and fatality upon people of Kufa who were on the opposite party.

The courage of al-Abbas has astonished poets and authors who have gone on describing it in nonesuch styles, and given the best examples of heroism all over history. Since this courage was shown for defending the right and protecting the high values and principles of Islam, its significance has been increasing.

FAITH

Faith was another major feature in the personality of al-Abbas. He was brought up in the laps of the true faith, centers of God-fearing, and faculties of obedience to God. His father; chief of the faithful and head of the pious, fed him with the essence of faith, and factuality of God's oneness. Hence, al-Abbas grew up on the cognizant faith and the true pondering over the secrets of creation. This giant, nonesuch faith interacted in the mentality of al-Abbas to change him into one of the great individuals of faith, piety, and sincerity. Out of his faith, al-Abbas offered his brothers, sons, and himself as pure sacrifices for the sake of God.

Bravely, al-Abbas fought for defending the religion of God and protecting the principles of Islam that were exposed to eradicative dangers during the reigns of the Umayyad ancestry. He aimed at nothing other than the satisfaction of God and the attainment of the eternal joy of the life to come.

DISDAIN

Disdain and sense of honor painted the personality of al-Abbas so densely that he refused completely to live in humbleness under the shadows of the Umayyad rulers who usurped the wealth of God and treated people as slaves. Thus, he pushed himself in the fields of fighting, following his brother who raised the slogan of honor and dignity and declared that death would be no more than pleasure, while to live with the wrongdoers would be only humility.

During the battle of at-Taff, al-Abbas represented all the concepts of disdain and sense of honor when he rejected proudly the commandment of Yazid's army if he would leave the camp of his brother. As a result, he pushed himself sincerely in the fields of the battle, felling the warriors and harvesting his enemies' heads-all for defending his freedom, religion, and dignity.

PATIENCE

On the day of Ashura, al-Abbas had to encounter unspeakable crises. Nevertheless, he did not show any item of intolerance or worry and did not utter any single word of resentment. On the contrary, he provided the whole matter to his Lord the Most High and copied his brother, al-Hussein (a), whose patience was as heavy as unshakable mountains.

Al-Abbas saw the companions of his brother melted by the sun on the dust of Karbala, heard the weeping of the children out of their thirst and heard the moaning of the harem who were mourning for their men, and saw the loneliness of his brother who were encircled by the meanest enemies, intending to kill him so as to 'win' the prize of the governor of Kufa. In the midst of all these crises, al-Abbas submitted to his Lord completely without showing any weakness.

LOYALTY

Loyalty is the noblest characteristic one can have. Al-Abbas set a record in this field when he represented all features of loyalty distinguishably:

LOYALTY TO THE RELIGION

Al-Abbas was the most faithful and the best defender of his religion. When Islam had to encounter the eradicative danger of the Umayyad band who renounced Islam completely and declared war against it, al-Abbas dedicated himself to fighting on all fronts for defending his religion and raising the word of God on earth. For sake of the principles of his religion, his hands were cut and he was martyred.

LOYALTY TO THE NATION

As he noticed his nation sinking down under the gloomy nightmare of humility due to the absolute despotism of the Umayyad band who played in people's fates, al-Abbas understood that his mission was to proceed for saving them from this scathing fait accompli. Along with his brother, family members, and those glorious companions, they raised the slogan of freedom and declared that holy jihad63 ceaselessly until they were martyred for so. This in fact is the ever most elevated loyalty to the nation.

LOYALTY TO THE HOMELAND

One of the Umayyad rulers, once, declared: "Iraq is no more than a garden possessed by Koreishites."64 Hence, they regarded the Islamic homeland as a garden at their disposal. On this account, poverty and misery were the two major characteristics of the Islamic homeland. Besides, the righteous and the free people were subjected to humility. Thus, al-Abbas, under the commandment of his brother, opposed this ruling regime and its authorities who, thanks to the self-sacrifices of al-Abbas and his party, collapsed. This was the true loyalty to the Islamic homeland.

LOYALTY TO HIS BROTHER

It is incumbent upon each Muslim to swear allegiance to the Imam who lives in his time. Hence, al-Abbas gave the best example of being faithful to the allegiance to the Imam of his time-al-Hussein (a). All over history, you cannot find an item of loyalty more exalted than that of al-Abbas to his brother and leader. Hence, his loyalty has become the extremity that attracts every free, honest man.

WILLPOWER

Willpower is one of the characteristics of the great ones whose deeds have always been successful, since it is impossible for the weak to achieve any social aim or any political work.

Al-Abbas was full of determination; he joined the right camp and did not show any negligence or shortcoming. On the stage of history, he has shown himself as being that glorious leader who deserves pride and immortality.

MERCY AND KINDNESS

Al-Abbas enjoyed the highest standards of morality. He was so kind and merciful with the underprivileged and the persecuted. In Karbala, when the troops of Yazid occupied the banks of the Euphrates and deprived the other party of water, al-Abbas showed the most clear-cut signs of kindness and mercy when he saw his brother's children, as well as others, pale-faced and dry-lipped because of thirst. Seeing this view, al-Abbas pushed himself towards the river and came back with water for those children. On the tenth of Muharram, he also heard the children crying because of thirst; therefore, his kindness and feelings of mercy prompted him to sate their thirst. He took the container and faced the enemies so bravely that he could take them away from the river. As he was about to have a drink, he remembered the thirst of his brother and his children. He therefore refused to drink before he would sate the thirst of those ones.

Has anyone ever seen, heard, or known of such feelings of mercy and kindness at any person other than al-Abbas who climbed to the highest summits of glory because of the characteristics of his unique personality?