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Abu Fazl al Abbas (as)
A moon that illuminated the skies of the world with its virtues and added glory to the Hashemites and an immortal, fresh and fragrant remembrance. He is the son of the goal of guidance, Ali al-Murtada, peace be upon him. He is the one who captured the hearts of the greats and became the song of free people in every time and place with his great sacrifice for his brother Hussein, “peace be upon them,” who built glory for Islam and Muslims. And there was no glory except through Him.
Peace be upon you, O Abu Al-Fadl Al-Abbas, brother who defends his brother and responds to obedience to his Lord... and who desires the great reward and beautiful praise that others have renounced... for you are the best patient, fighter, advocate and supporter, and may God have mercy and blessings.
Lineage has a great status in various aspects, so it is not objectionable that it has a role in refining morals, for man is important. He was fond of lusts, reckless and reckless if he knew that he had a glorious ancestor and that those who belonged to them were venerable people. As is the case with most human beings - if not all of them - he would not like to commit something that would tarnish their reputation. Rather, his greatest endeavor is to be a good successor to them, who will renew their memories and perpetuate their beautiful memory... Aqeel bin Abi Talib (peace be upon him), as Al-Safadi described him, was one of those whom he would seek judgment from, and he would stop at what they said about lineage, because he was knowledgeable about it and the days of the Arabs, and a tapestry would be spread out for him and thrown into the mosque of the Messenger of God. (PBUH) prays over her and gathers with him to learn about the genealogies, the days of the Arabs, and their news, despite his speed in answering and reviewing his words. Hence, the Commander of the Faithful (peace be upon him) said to him: Look for me a woman who has been given birth to by virility from among the Arabs so that I can marry her and she will give birth to me a knightly boy. So he said to him, “Marry the mother of the sons of the Kilabiyya, for there is none among the Arabs braver than her fathers.” The purpose of all of this is to make it clear that nothing is obligatory in the formations except for things to take place according to their normal course and natural causes, and that no one can do without it, and that the Imams are among the People of the House (peace be upon him), and even if they are able to implement what God Almighty has empowered them to do according to what they want, but in all their roles they are the Muqtada of the Ummah. They guide them to what they want from matters of religion and the world. According to their approach, people follow, and by their actions, people suffer, and with their guidance, the veils of illusions are lifted. On this basis, the Commander of the Faithful proceeded in choosing a righteous wife, provided that contemplating his words would help us not to consult or investigate from him because he is knowledgeable about the genealogy of the Arabs and is familiar with the houses of honour, prestige and chivalry.
Abu Al-Fadl Al-Abbas... highlights of his upbringing... his family... the tributaries of his intellectual building.
Birth and upbringing:
Abu al-Fadl al-Abbas (peace be upon him) was born in the house of prophecy and imamate. He was distinguished by his faith, piety, humanity, and knowledge. Historians mentioned that his birth in Medina was on the fourth of Shaban in the year 26 AH. His mother was the Commander of the Faithful, Ali ibn Abi Talib ibn Abdul Muttalib ibn Hashim, whose lineage continues. To the Prophet of God, Ibrahim Al-Khalil (peace be upon him).
Its name is taken from “Abbas, frowning, for it is frowning, and Abbas Kashadad, which is one of the names of the lion.” [1] . God Almighty said: (Indeed, we fear from our Lord a frowning, rainy day) meaning a severe day, and it is a description of the Companions of the Day. As for the mother of Abu Al-Fadl Al-Abbas, she is Fatima bint Hizam. Bin Khalid bin Rabia, and her nickname is Umm al-Banin.
As for Abu Al-Fadl’s uncles (peace be upon him), they were an example of courage and valor. He had three uncles, Talib, Aqeel, and Jaafar, and their mother was Fatima bint Asad. As for his brothers, they were Al-Hassan, Al-Hussein, and Zainab Al-Kubra, and their mother was Fatima Al-Zahra Al-Batoul (peace be upon her), and Jaafar, Othman, and Abdullah, and their mother, Umm Al-Banin Bint Hizam Al-Kalabiya (peace be upon her).
Abu Al-Fadl Al-Abbas grew up in the house of revelation and imamate under the care of his father, Imam Ali bin Abi Talib, until his soul was mixed with the greatness of prophecy and imamate, and his mother (peace be upon her) instilled in him all the qualities of virtue and perfection, and this remained inherent to her throughout his life.
2- His academic standing:
Abu al-Fadl (peace be upon him) lived in an environment that absorbed the secrets of kingship and the kingdom and was surrounded by the stars of infallibility, the poles of guardianship, and the lights of guidance. He (peace be upon him) was a collector of virtues, as he was the descendant of the pure, and these qualities did not prevent him from acquiring good qualities, so his soul was enlightened with divine knowledge and divine sciences. And the faith beliefs, and how could it not be so when he was raised by the stone of the Commander of the Faithful, Imam Ali Ibn Abi Talib, who is the secrets of prophecy and is the gateway to spreading divine knowledge.
Historical narratives indicate that the Commander of the Faithful said: “My son, Al-Abbas, has divided knowledge into its own hands” [2] , and it seems that the meaning intended by that is that Abu Al-Fadl Al-Abbas was fed with knowledge since his youth. It is worth noting that Abu Al-Fadl Al-Abbas lived under the imamate of his father for fourteen years, and he did not leave him and remained constant with him. He also studied after the martyrdom of his father, Imam Ali, at the hands of his two brothers, the grandsons of the Noble Prophet Muhammad (may God’s prayers and peace be upon him and his family) and the masters of the youth of the people of Paradise, Al-Hasan and Al-Hussein (peace be upon them). Peace be upon them, and it was inherent to them, as they spread science and knowledge.
At the same time, Abu Al-Fadl was narrating on the authority of his father, the Commander of the Faithful, just as he was narrating on the authority of his brothers Al-Hassan and Al-Hussein (peace be upon them). Imam Jaafar bin Muhammad Al-Sadiq (peace be upon him) described his uncle Abu Al-Fadl Al-Abbas, saying: “Our uncle Al-Abbas bin Ali was insightful and solid.” Faith. He struggled with Abu Abdullah Al-Hussein and did well and went on to become a martyr.” It can be said that the penetration of insight is a sign of clear opinion and originality of thought, and it is only characterized by those whose soul is pure and whose soul is pure, as he was insightful and deep in his thinking in his support of Imam Al-Huda Al-Hussein bin Ali ( peace be upon him).
While Al-Birjandi described Abu Al-Fadl Al-Abbas by saying: “Al-Abbas was one of the greatest scholars and jurists of Ahl al-Bayt. Rather, he was a scholar and not a teacher, and this does not negate what he narrated on the authority of his father” [3]. It is clear from this that Abu al-Fadl al-Abbas (peace be upon him) grew up and grew up in the house of revelation and imamate, so he took many of the characteristics of the people of this house (peace be upon them) from their character, knowledge and etiquette. In addition to that, Abu al-Fadl al-Abbas was a virtuous scholar. He inherited knowledge from His father, Imam Ali, and his brothers, Al-Hassan and Al-Hussein (peace be upon them).
[1] Jamal al-Din Muhammad bin al-Karam al-Ansari Ibn Manzur, Lisan al-Arab, edited by: Amer Ahmed Haider, (Beirut: Dar al-Kutub al-Ilmiyyah, 2003 AD), vol. 6, p. 156.
[2] Agha Abed Al-Shirwani Al-Hairi, The Elixir of Worship in the Secrets of Testimonies, edited by: Muhammad Jumaa Badi and Abbas Mulla Atiya Al-Jamri, (Qom: Suleiman Zadeh Press, 1428 AH), vol. 2, p. 393.
[3] Muhammad Baqir al-Qaini, The Red Sulfur in the Strips of the Minbar, edited by: Muhammad Shu`a Fakher, (Qom: Shariat Press, 2004 AD), vol. 2, p. 342.
On the anniversary of his birth.. Learn about the status of Abbas bin Ali and his rank among the infallibles, peace be upon them
The history of the life of Abu al-Fadl clearly sense that Abbas bin Ali (peace be upon them) reached a high degree of commitment to Sharia and obedience to those in authority represented by the infallible Imams (peace be upon them) by entrusting him with the task of carrying his banner in the Al-Taff incident and leading the Hashemite House in that event. The battle, and in the passages of the visit narrated on the authority of Imam al-Sadiq (peace be upon him) with a reliable chain of transmission - and which Sheikh Al-Qummi mentions in (Mafatih al-Jinan) - the reader senses the lofty status of Abu al-Fadl (peace be upon him) and the testimony of the infallible (peace be upon him) of his right to reach several levels, as has been learned. From these paragraphs:
((I bear witness to your submission, belief, loyalty, and advice to the successor of the Prophet (may God’s prayers and peace be upon him and his family))).
((I bear witness that you were killed unjustly, and that God has fulfilled what He promised you.))
((I bear witness, and I bear God as witness, that you have followed what the Badrians and the Mujahideen did in the path of God)).
((I bear witness that you were not insulted or distressed, and that you proceeded with insight into your affairs)).
And other paragraphs from which it can be understood that Abu al-Fadl al-Abbas (peace be upon him) is considered first in rank after the fourteen infallibles (peace be upon them).
As for determining this rank and its value, it is known to God, because infallibility is a divine kindness and a psychological faculty that cannot be known. Yes, the infallible one can tell about it.
Was Abbas forgetful of Hussein’s thirst, so he remembered his thirst when he wanted to drink water?!
The Islamic Radiation Center responded to the suspicion: “Did Abu Al-Fadl Al-Abbas forget the thirst of Al-Hussein, peace be upon him, when he stormed the Euphrates River (so he remembered) his thirst when he wanted to drink? And wasn’t it appropriate for him to drink water in order to be strong enough to fight the enemies? Or was he obligated to drink in order to maintain his health? Himself from destruction? He stated in his answer to the suspicion that “the origin of the news is what was reported about Al-Hussein’s killing of Abu Mikhnaf Al-Azdi, as he reported: (... Al-Hussein (peace be upon him) said to him, ‘If you decide, let him draw water for us.’ So he took his waterskin and carried it on the people until he filled the waterskin. They said, and he scooped up a large amount of water.”
Then he mentioned the thirst of Al-Hussein (peace be upon him), so he threw it away and said, “Oh soul, after Al-Hussein, there will be peace, and after him you would not have been.” He added, “This is the main source of the news, and he mentioned it in Al-Bihar under the title In Some of the Writings of Our Companions.” The website stated that “What exists is the historians’ description of the condition of Abu al-Fadl al-Abbas, and it is only an apparent description of the incident without the narrator knowing what was ailing Abbas’s soul at that time, just as it was not mentioned in a reliable narrative text from the infallible in order to provide us with knowledge of the subject. In addition to that, the mention Then it is not necessary for him to be negligent before him, especially since the dhikr has levels that vary in strength and weakness.”
The website added, “Also, assuming that the description is correct and that it reveals the condition of Abu al-Fadl, peace be upon him, it can be said that Al-Abbas, who had just returned from a massive military operation where he broke through the ranks Until he reached Al-Mushra'ah and removed from it four thousand knights - as they reported - headed by Amr bin Al-Hajjaj Al-Zubaidi, and descended to the shore of the Euphrates. Here the matter may be similar to the subconscious movement that occurs to a thirsty or thirsty person when he sees water. He rushes to it, in a quick reaction to seeing it, and fills himself with water.
He palmed his hand, but with the slightest inclination to that subconscious movement, Abu al-Fadl poured the water again and refrained from drinking. The site added, "As for the story of self-preservation and escaping death, it was not known that Abu al-Fadl, peace be upon him, had become so thirsty that he would end his life, so that it must be preserved by drinking water. This is because we saw him fighting like heroes for quite a while, and from "If he was like this, he would not have been killed by thirst." He explained, “As for why he did not drink so that he would be strong enough to fight the enemies, in addition to the previous answer, we say that these are people whose project in life is not survival, but rather their project is to present a high model of faith and morals, so that generations will come and emulate them in their faith, steadfastness, and defense. Otherwise, what The value of a drink of water will not be presented or delayed in the final form of the battle, but rather the value of abstaining from it is what establishes a meaning in altruism and brotherhood that is unprecedented.”
Why was Abbas nicknamed “the cupbearer” if he was unable to deliver water to the family and children?!
Historical sources confirmed that Al-Abbas bin Ali, peace be upon them, was known for watering water and that he was able to storm the shrine more than once on the day of Ashura, contrary to what was reported by some fighter leaders and a number of history writers and pulpit preachers who indicate that Al-Abbas, peace be upon him, went to the shrine and was martyred on his way back and did not He was able to deliver water to the family of Imam Hussein, peace be upon him, explaining that the truth of this saying makes us wonder why Abbas, peace be upon him, was called a cupbearer even though he did not give them water to drink.
These sources confirmed that Abbas, peace be upon him, was fond of watering thirsty people since his childhood, and that the quality of watering did not arise from a moment in Karbala, but rather that this quality stuck with him since his childhood, as he used to water his brothers and sisters whenever they needed water, in addition to his major role in the Battle of Siffin after he took control of Muawiyah. Ibn Abi Sufyan denied the water of the Euphrates to the companions of Imam Ali, peace be upon him, which prompted Abu al-Fadl to carry his sword and head to Muawiyah’s army and force them to retreat from the Euphrates so that he could possess the Sharia. History books also confirm that he stormed the Euphrates three times and obtained water by force of arms in the Battle of Karbala and Isal. A large number of waterskin filled with water to the camp of Imam Hussein, peace be upon him.
These sources added that Al-Abbas, peace be upon him, was able to deliver water and irrigate the thirsty people of Karbala, but he was martyred in the last attempt when they betrayed him with an arrow that hit one of his eyes and a pole that smashed his head, so that he was a water-carrier from childhood until martyrdom.
Al-Abbas could have escaped being killed...what prevented him from doing so?!
Al-Abbas, peace be upon him, was not an infallible imam, but he was a scholar with penetrating insight, as Imam Al-Sadiq, peace be upon him, says about him: “Our uncle, Al-Abbas bin Ali, was penetrating with insight...” We knew Al-Abbas as a symbol of loyalty, courage, heroism, and pride in the Battle of Al-Taf, because of the bravery and bravery he showed in that battle. What did Al-Abbas do to also become, in addition to those qualities, an insightful person?! Stories indicate that Al-Abbas and his brothers received a tempting offer from Ibn Saad’s army one day before the battle. Shimr ibn Dhi al-Jawshan is brought to Abbas, bringing safety for him and his brothers.
Meanwhile, Shamar calls out, “Where are our sister’s sons? Where are Abbas and his brothers?” Abbas and his brothers, peace be upon them, did nothing but turn away from him and not respond, but Al-Hussein, peace be upon him, said to them, “Answer him, even if he is a sinner.”
Then they responded to Shamra by saying, “What is your business and what do you want?” The cursed man replied, “My sister, you are safe. Do not kill yourselves with Hussein, and commit to obeying the Commander of the Faithful, Yazid.”
Al-Shimr used to order his sister's sons to show obedience to Yazid bin Muawiyah towards their Imam Hussein bin Ali bin Abi Talib, peace be upon them, in exchange for the security of giving them the opportunity to live this life. Here, the insight of Abu al-Fadl al-Abbas, peace be upon him, was evident in its best form when he rejected Shimr’s offer and decided to adhere to his guardianship of Imam Hussein, peace be upon him, and preferred it with his brothers to live in this world in safety.
Al-Abbas addresses Al-Shimr, saying: “May God curse you and curse your security. You believe in us, and the son of the Messenger of God has no security, and you order us to enter into obedience to the cursed one and the children of the cursed one.”
The story says that the fennel came back angry.
Al-Abbas.. the book of loyalty
Here the image of loyalty remains in the memory of water. Here is the journey of the earth in the secrets of heaven.. Here the river trembled at the voice of its master, carrying its eagerness. In his style, covered with wounds, And his immense love, And his banner, crowned with patience and insight, and his hands that became beacons. It is the image to which he closed his eyelids for the last time and did not drink the water. The cries of the children were echoing in his ears. The image of his brother Hussein’s thirsty face did not leave his mind, so he threw the water from his hand and did not drink.
By God, if you cut off my oath, I will never defend my religion, and about a truthful and certain Imam *** the son of the pure and trustworthy Prophet. He is the moon of Banu Hashim, Al-Abbas bin Ali bin Abi Talib (peace be upon them), the heir of his father’s courage, courage and banner.... The flag that did not and will not fall because it was raised according to the saying: There is no god but God and Muhammad is the Messenger of God.
Honesty, courage, nobility, chivalry, loyalty, and altruism are traits that combined and blended in drawing the features of Abbas’s great personality, shaped by his great loyalty and intense adherence to the cause of his master and brother, Imam Hussein (peace be upon him).
Al-Abbas declared the love and loyalty that shone within him for Hussein and his body in Karbala with the most wonderful signs of loyalty, sacrifice, and steadfast faith. He became the immortal anthem of courage, an icon of eternal love, and a shining book of loyalty, when the pure ideological features were embodied in his words and actions, so he was truly as Imam al-Sadiq (peace be upon him) described him. Peace be upon him: (My uncle, Al-Abbas bin Ali, was keen-eyed and steadfast in his faith. He struggled with his brother Al-Hussein, did well, and passed away as a martyr.)
His heroics will remain carved in the finer sands, and the palm trees will continue to sing his songs.. These songs that came out of a soul filled with love for Hussein represented the most wonderful images of epics and horsemanship, so they were named and characterized as they were named and personified their owner in the highest degree of immortality: O soul, after Hussein, be easy *** and after him you will not be or be
This Hussein is coming to Al-Manoun *** and you will drink the cold water of Al-Ma’in. By God, this is not a religious activity.
The banner that the Commander of the Faithful carried in all of the Messenger’s wars while laying the foundations of Islam was carried by his son Abbas bin Ali bin Abi Talib (peace be upon him) in Karbala as he wrote the most wonderful epic in the history of Islam under the leadership of his brother Imam Hussein (peace be upon him) for the sake of truth and belief, so he wrote for the world and history. Generations are the most wonderful lessons of sacrifice and redemption, which will remain a beacon and example for every rebel against injustice and tyranny. Al-Abbas felt proud that he is the son of the Commander of the Faithful, the hero of Islam and the greatest personality known to history after the Messenger of God. Al-Abbas felt proud to be a brother to Al-Hussein, the master of the youth of the people of Paradise, so he combined with his great personal qualities his sublime lineage. The honorable one is the bright branch that branched out from the honorable Doha. What soul is more honorable than this great soul? What altruism is like this? What soul is more healed than this soul? What nobility is greater than this nobility?
Oh, my lord... O Abu Al-Fadl Al-Abbas bin Ali... O you who established faith in your heart and was embodied in your stances, and who implanted the love of Hussein in your soul and was evident in your defense of him. You struggled and did your best and sacrificed with your soul the religion of God, so God decreed for you eternity in both worlds, and made you a door of His mercy. You are the door of needs from which exudes the sublime fragrance, and you are the hero of Al-Alqami, that river whose traces have been erased, because you are the immortal river from which generations draw meanings of dignity and pride, and you are the bearer of the banner that will never fall, for it still and will continue to fly on your lofty edifice, and you are the moon of Banu Hashim in the world. Your splendor, your glory, and your nobility.
The killing of Hazrat Abu al-Fadl Abbas (peace be upon him)
After the martyrdom of the companions of Hazrat Seyyed al-Shahda, Hazrat Abul Fazl Abbas (peace be upon him), who was older than all his brothers and excelled in courage, strength and beauty, he went to Imam Hussain (peace be upon him) and asked for permission to go to war with the enemy. Hazrat Imam Hussain (a.s.) said to him: O brother, you are my scholar and my army will fall apart if you leave. Hazrat Abbas said: O honorable brother, my heart is filled with the death of my brothers, companions and friends, and I am tired of life and I have longed to meet the Almighty, and I have no more patience to see the suffering of my friends, and I want to seek the blood of my brothers and relatives. Get rid of the opposition.
That Imam Gharib said: If you are going on a journey to the hereafter, ask for water for the veils of the veil of innocence and the children of the Ahl al-Bayt Rasul who are impatient with thirst. Abbas went near that shameless heavy-hearted man and said: O shameless one, if you think we are sinners, what sin do our women and children have? Have mercy on them and give them water.
When he saw that advice and advice did not work for those disbelievers, he returned to the service of the Prophet. (1) Many of the people of the shrine were thirsty. Hazrat Imam Hussain (peace be upon him) rode on a Masna camel and set off towards the Euphrates, and his brother Abbas was also with him, so the horsemen of Saad's son's army, cursed by God, attacked him, and a man from Bani Darem was among them. So he said to the army: Woe to you, stand between him and the Euphrates and do not let him get access to water.
Hussain (peace be upon him) said: O God, make this man thirsty.
That impure man got angry and shot an arrow at him. That arrow went under his chin . Hussain (peace be upon him) pulled out that arrow and held it under his chin. So that gentleman's two fists were filled with blood. He spilled blood into the air. Then he said: By God! I complain to you about what these people do about the son and daughter of your prophet. From that side, the army around Abbas, peace be upon him, attacked him and he was fighting alone.
When he reached near the river, four thousand men who were entrusted with it, surrounded the oppressed stranger and shot his noble body. That forest lion showed his bravery against that army and threw eighty of them to the ground alone and reached the water. When he took a cup of water to drink, he remembered the thirst of the oppressed Imam and his family. He poured the water and filled the musk and carried it on his shoulder and while he was fighting, he noticed the tents of the shrine. Those infidels shamelessly attacked him on the way and surrounded him, and he fought with them and marched. Suddenly, Yazid bin Warqa came out of ambush and Hakam bin Tufail also helped him. They hit that venerable Sayyid and cut off his right hand.
That lion of the grove of courage and the seedling of the garden of Imamate, drew the musk on his left shoulder and held the sword in his left hand, and he fought and marched. Suddenly Hakam bin Tufail hit him and severed his left hand. That son of God's lion took the musk in his teeth and ran the horse to bring water to those thirsty lips. Suddenly an arrow hit the musket and water poured on the ground and another arrow landed on his chest and he fell down from the horse. So he called out: O brother, find me. Al-Hussein (peace and blessings of Allaah be upon him) said: And when Abbas (peace be upon him) was martyred, Hazrat Imam Hussain (peace be upon him) said: Now my back is broken and it is difficult for me to find a solution. (4)
In another hadith, it is narrated from Imam Baqir (peace be upon him) that he said: Zaid bin Raqad Jahani and Hakim bin Tufail Ta'i both participated in the killing of Abbas bin Ali. (5) And according to another narration, Imam Jafar Sadiq (peace be upon him) honored him with two wings instead of two hands, which are the wings of happiness that he flies in Paradise. (6)
References
1- Encyclopedia of Imam al-Hussein (peace be upon him), volume 4, page 236-237 - Jala Al-Ayun, page 678-680
2. Nafs al-Mahmoum, page 329 - 330 - Encyclopedia of Imam Hussein (peace be upon him), volume 4, page 224, Al-Mufid, Al-Irshad, volume 2, page 114 - 113 - About him: The Shedding Tear, volume 4, page 321 - 322 - Lessons, volume 2 , page 82 - Alam Al-Wari, page 248 - Shiite notables, volume 1, page 608, Lawa’ij Al-Ashjan, pages 182-183
3. Encyclopaedia of Imam al-Hussein (peace be upon him), volume 4, page 236-237 - Jala Al-Ayun, page 678-680
4. Encyclopedia of Imam al-Hussein (peace be upon him), volume 4, page 231 - Al-Avalam, volume 17, pages 283-284, 285; Muhammad bin Abi Talib, The Consolation of the Majlis, volume II, page 310-308 - Al-Dama'a al-Saqba, volume 4, page 323-324 - Muthir Al-Ahzan, page 83-84
5. Encyclopaedia of Imam al-Hussein (peace be upon him), volume 4, page 221 - Muqatil al-Talibeyin, page 56
6. Encyclopedia of Imam al-Husayn (peace be upon him), vol. 4, pp. 236-237 - Majlesi, Jala Al-Ayoun, pp. 80-678
Water, Abbas, and Karbala... outpourings of love for Hussein
A window of light.. in the middle of a garden of divine closeness and absolute serenity.. to become a stable to which the hearts of the knowledgeable flock, and a shelter for the souls of the diligent devotees who have been alone with their Lord, hoping to drink the cup of divine kindness and be enveloped in the light of God, arriving at certainty of victory and success with the Beloved, holding on to one of the doors of salvation. And getting closer to God Almighty is the tip of the overflow of God’s blessings upon the loyalists visiting the shrine of the symbol of redemption, the brother of Al-Hussein, peace be upon him, his minister, and the bearer of his banner on the Day of Kindness, the master Abu Al-Fadl Al-Abbas bin Ali bin Abi Talib, peace be upon them both.
As soon as the visitor’s slow-stepping feet set foot on the outskirts of the noble shrine, his eyes become filled with a verse of beauty and majesty, and he stands amazed and humbled before the window of Aba al-Fadl, “peace be upon him,” who came as a masterpiece made of gold and silver by the hands of the most skilled Iraqi artists and craftsmen, loyal to those who love Ahl al-Bayt, “peace be upon them.” The “golden window” of the purified place gained its greatness, sanctity, and exceptional beauty.
Throughout the various stages of development of the Islamic arts, the Muslim artist intended to use different techniques and materials to display his art and try to satisfy the taste of the recipients and influence them with their different cultures and beliefs. Handicrafts and applied crafts occupied a large part of these arts and their techniques.
The artist employed Islamic decoration, which was and still is an essential focus. It is one of the themes of Islamic art and includes it in most of its artistic achievements, where decorations are engraved on the facades of buildings and various buildings and woven between the strands of threads to decorate carpets and various fabrics, in addition to engravings on the surfaces of various metals and shaping them in a way that is consistent with the sanctity of the places they occupy, which is considered one of the important decorative arts. Which arose in the midst of the development of manual and applied arts in general, which is represented by the use of various drawings and manuscripts on metal surfaces and referring them to reliefs or intaglios, which upon processing leave a clear and distinctive effect in a third dimension through varying lights and different shades.
In the picture above, which represents a scene of one of the sides of the purifying window of the Lord Abi Al-Fadl Al-Abbas, “peace be upon him,” the viewer distinguishes many of the different artistic styles and techniques that were implemented in it, which represent an embodiment of a gathering of artistic and cultural heritage that combines the skill of the Muslim artist today mixed with the accent of the past, to present an image It is clear about the high artistic level of spiritual and material civilization that the Muslim artist has achieved at the present time.
Today, the arts of engraving on metals have reached a high degree of skill, as craftsmen and craftsmen used various metals “gold, silver, iron, lead, and some different metals,” and they also paid attention to metal alloys. “Alloys” to obtain new properties for preparing metal sheets, as well as the creation of specialized workshops to produce works of art, such as workshops for casting bronze and shaping some metals and inlaying them with others, such as copper, gold inlaid with silver, some precious stones, and others. This is what the artists used in completing the group of parts that make up the window of Abu al-Fadl al-Abbas on him.
Peace be upon you. The artist used types of Arabic calligraphy and groups of simple and complex geometric and floral decorations. Shapes such as the triangle, square, circle, and some different floral and leafy shapes were executed in an orderly artistic manner over the shrine’s window and the gold and silver surfaces of different areas. In addition, the artist confirmed the presence of the shape. Movement, richness in rhythm, and the important position that letters occupy in the formulation of decorative models engraved on metals, as some Qur’anic verses and various verses of Arabic poetry were used, which sang of the heroism and selflessness of Abu al-Fadl, peace be upon him, and which played an important decorative role in addition to its functional aspect, “intellectual and religious.”.
Many artistic methods and techniques were used in creating and highlighting the engravings of the antiseptic window, one of which was the technique of “direct engraving or engraving on the metal surface,” which is done by displacing varying layers from the surface of the metal plate on which the engraving is to be made, and the engraving is prominent or recessed depending on the shape to be shown. It was also used The artist uses the hammer engraving technique, which requires extreme precision and skill to obtain distinctive surface protrusions in the required shapes, using chisels with different heads and hammers of different sizes and weights.
A group of different executive methods were also used in implementing the parts that make up the window, such as perforation and sizing, “filling the fossil with another metal, such as parchment,” and casting different metals with special molds, in addition to the camouflage and blending techniques for mixing different metals, such as gold, with another less valuable metal, such as silver or copper, or coating and covering trace metals with others. Valuable items such as doors and some different metal columns.
It is worth noting that there are some chemical treatments that the executors of this masterpiece used to affect some metal surfaces and leave an intended effect on them as part of the artistic entity of the plate or the material to be engraved on, and let us not forget the use of colored enamel as one of the methods of decorating some parts of the window, in addition to the use of some precious stones. And some of the distinctive ceramics in the highest corners of the honorable window.
The creators of this blessed masterpiece were creative in embodying the image of the Islamic artistic heritage and mixing it with the modernity of art in the present and implementing it with a balanced mixture of reason and conscience, so that the loving visitor stands contemplating before God’s hands, drawing close to Abu al-Fadl, peace be upon him, seeking mercy from God and intercession from Abu al-Fadl. “Peace be upon him,” by saying, “I bear witness that you were not weakened or exhausted, and that you proceeded with insight into your affairs, following the example of the righteous and following the prophets. So God brought us together with you and between His Messenger and his friends in the homes of the hidden, for He is the Most Merciful of those who show mercy.”
Abbas, peace be upon him, the blessed newborn
This newborn carried all the meanings of heroism and courage, and he embodied that in Karbala of blood and martyrdom. He was a hero of the truth, fighting injustice and oppression. Because of the responsibility he bears in the future of his life, the name came first. Al-Abbas, peace be upon him, bore this name because of the courage it carries in his being, the combination of the qualities of generosity, and the advantages of perfection in him. In the language, the meaning of Abbas comes in the sense of a lion from which lions escape, and thus the man was named - Abbas. Lisan al-Arab: Part 9, p. 20, Article: Abs.
That is, he shows fear and panic through his strength, courage, and frowning when confronting the opponent and fighting the people. There is no doubt that these characteristics apply to the personality of Abbas, peace be upon him. He was like a great mountain and his heart was like a huge mountain, because he was a passionate knight and a stubborn hero, and he was bold in attacking and striking in the field of jihad and war. Muntakhab Al-Tarihi: p. 306.
Among the characteristics of Abbas, peace be upon him:
1- The sea with sciences, mysteries, and biographies:
He, peace be upon him, was knowledgeable and well-versed in science, mysteries, and history, even if it was hidden from some.
2- Knowledge of stool and courage:
Al-Abbas, peace be upon him, was famous for his prowess and courage, and he had the highest rank in that.
3- Bold in feet and strength: Al-Abbas, peace be upon him, was distinguished by his boldness and strength to confront his opponent, and he inherited all of these qualities from his father, Imam Ali, peace be upon him. He carried the banner of victory, the banner of heroism and courage in the Battle of Karbala, blood and martyrdom. He was riding a horse whose feet melted iron, his voice was like thunder, his color was like flashing lightning, his hand was a Yemeni plate, his shield was like a steel hammer, and his countenance was like the full moon. This is how it is described in Red Sulfur: Part 2, p. 300.
Because Imam Ali, peace be upon him, knew of the courage, chivalry, power, heroism, and nobility of Abbas, peace be upon him, he gave him this blessed name. In the battle of Karbala, the enemies’ bodies would tremble at his prayers and excrement, their strength would tremble, and their faces would frown when they heard his voice, peace be upon him. In wars and jihad, he was known to fight the brave and fight them like a ferocious lion until he killed them.
Decent life :
That Abbas, peace be upon him, was distinguished by these qualities, and his academic and cognitive status did not come from nothing. Rather, his upbringing and birth from two parents was distinguished by their intrinsic qualities. The father, Ali, is the Commander of the Faithful, peace be upon him, and he needs no definition. The mother was chosen from among the males of the stallions. Imam Ali, peace be upon him, said: (Look for me, a woman who was given birth to Arab stallions of family, lineage, lineage, and prowess, so that I may have a son from her who will be brave and supportive and support this son of mine - and he pointed to Al-Hussein - console him in the valley of Karbala..). Batal Al-Alqami: Part 1, p. 121.
Umm al-Banin, peace be upon her, was distinguished by her moral characteristics and qualities for which she was known: loyalty to the Commander of the Faithful, peace be upon him, in purity and sincerity. He was breastfed by that loyal and generous mother, and he was raised in the arms of guidance, so he practiced Islam and jihad, and he was a symbol of courage, will, and patience. His birth was on the fourth of Shaban in the year 26 AH. Shiite Notables: Part 11, p. 476.
As the earth shone with the light of his birth, carrying with it good qualities, honorable qualities, nobility, loyalty, courage, and sympathy, so Imam Ali, peace be upon him, embraced him, rejoicing in the day when he would support his brother Imam Hussein in the Battle of Karbala. He referred to this when he asked his brother Aqeel to see a woman who had given birth to him. From the Arabs in order to have a son from her who would support his son Imam Hussein and console him in the city of Karbala. His life was continuous and interconnected episodes with no break, as its extension could not be violated. It in itself constituted a school in which their followers learned the correct and realistic Islam.
Historians' lies:
Despite all this, some historians of history did not like the historical status of Abbas, peace be upon him, and his effective presence in the Karbala epic, so they began to distort some of Al-Taf’s concepts in order to undermine the humanity of its sacred symbols through deception and forgery, in order to limit its humanitarian influence in the world of man. Since Abbas, peace be upon him, was able to break through history with his efforts, struggle, sacrifices, and sympathy for his brother, Imam Hussein, peace be upon him. And to constitute the first line in the school of spiritual and moral influence in instilling human values and morals, they worked on deceit and deception to shake souls away from that character that has always taken a place in the hearts of Muslims and believers.
Ibn al-Atheer said: (Al-Abbas bin Ali said to his brothers from his mother and father, Abdullah, Jaafar, and Othman: Come forward so that I may inherit from you, for you have no children. So they did so and were killed in the incident) Al-Kamil in History: vol. 3, p. 529.
Al-Tabari repeated this saying: Until I inherit from you. History of Al-Tabari: vol. 5, p. 448.
The reader of history will find that the Umayyads have a long hand in forgery and distortion. If a person contemplates the word (I bequeath to you), which is close to the word (I bequeath to you), he will clearly see the distortion intended to undermine the image of the Hashemite hero who angered the Umayyads with his courage and defense of Islam. The killing of Hussein, peace be upon him: Al-Muqrim: p. 206.
This historical lie cannot be accepted by any rational person because it contradicts all the evidence. Abbas, peace be upon him, in those critical moments does not think about anything other than protecting Hussein, peace be upon him, and his family. Indeed, the least jealous person in such hours does not think about worldly matters at all, so how about Abbas, peace be upon him.
As for the text stated by Al-Abbas on the tenth day of Muharram, what Al-Dinouri mentioned: (And when Al-Abbas bin Ali saw the large number of dead, he said to his brothers Abdullah, Jaafar, and Othman bin Ali, and their mother, Umm Al-Banin Al-Amiriyah, from the Al-Wahid family: Come forward, you, and defend your master until you die without him.
So they all came forward and stood in front of Al-Hussein, peace be upon him, facing him with their faces and their necks. Al-Twal News: p. 257. The scholar Urud Badi composed verses of poetry in this regard: Their intrepid brother urged them...to avoid and respond obligatorily. Before him, he presented them to war... a humming scar, followed by a scar. Expecting from them a great reward... Deserving of pride for the Day of Judgment. He wanted to see them in the battle... without Hussein, his grandson, achieving what they wanted. He said: You have no son to follow... After you, beginning with them and after. So hasten to get good rewards... A trade in God will never go away. The reward for the afflicted and the deceased... and the reward for jihad and recruitment.
Then he says: They saw nothing but Al-Hussein and Al-Huda... as loyalty crept within them screaming. And they trampled on the thorns of the combustion on burning coals... and broke into a deep water from the bath. Al-Abbas Al-Wafa Al-Khaled: p. 197. Based on this, the sentence (until I inherit from you, for you have no children) is one of the additions of the lowly people who oppose the Ahl al-Bayt, peace be upon them.
Abbas, peace be upon him, remains the blessed born possessor of zeal, determination, and courage, as Imam Ali, peace be upon him, called him.
Thirst and the death of Abbas (peace be upon him)
The mind remains perplexed whenever it thinks about the family or internal system of the family of Al-Hussein (peace be upon him) and the good upbringing of his family and dependents. They - even in times of adversity - were more obedient to him than his shadows and more obedient to his imagination, and no command for a group is as good as good obedience. I am not exaggerating in my saying: “Obedience to the leader.” in what you hate, and do not disobey him in what you love.” Defeat would have been the furthest thing from such a group if they had not been afflicted by extreme hunger or thirst. Do not see Shimr exaggerating in his words to his people about Al-Hussein (peace be upon him) and his family: “If water reaches them, they will annihilate you from the last of you.”
Thus preventing the army of Al-Hussein (peace be upon him) from water was his enemy’s strongest weapon against him - and whoever considers patience with hunger difficult, considers patience with thirst impossible. - Especially from the strength of Hashem, their swords in their right hands, and water in their eyes, and they hear with their ears the noise of their thirsty and sick children, and among them is the brave boy Abu Al-Fadl Al-Abbas - may God Almighty be pleased with him - the situation affected him and aroused his emotions, so he approached his brother Al-Hussein (peace be upon him) asking him for permission. Defense, apologizing that he was fed up with life and hated staying.
Yes, there is nothing more delicious and better than life, but the living only loves it as long as it contains pleasures and pleasures. However, if it is devoid of those two good things and becomes a condition of unbearable pain, then the sweet life becomes a bitter cup. However, if the strong souls lead them to such a state of nervousness and they are unable to console themselves with the passage of time, they choose death in order to ward off death, and they prefer it to death in order to wait for death. Yes, dying for the sake of defending him is better and safer than dying for the sake of waiting for him, and Al-Hussein (peace be upon him) was desperate, and everyone who was with him was desperate, and their honorable souls were drinking from the cup of sacrifice and drinking from the source of avoidance.
At the forefront of these is Abu Al-Fadl, the eldest brother of Al-Hussein (peace be upon him), who is excellent in perfection and beauty, the moon of Banu Hashim, the bearer of the standard of Al-Hussein, and the pillar of his hopes for preserving his family and his family. Therefore, it was difficult for Al-Hussein to be allowed to go out to the enemies, but he hoped that in his duel with the people, he would convey the proof and revive the offspring, and that he would help the family’s life by watering and narrating - as he had previously done - and for this reason he became to the point of envy of the martyrs, and the most wicked of the leaders of the enemy’s army (Shammar) Al-Kalbi) despite his misfortune, provided security for Abbas and his brothers - due to his relationship with Umm Al-Abbas, Umm Al-Banin - and because Abbas was the fatwa, if watering was entrusted to him, he would return from it by returning to Al-Hussein (peace be upon him). From this, that, and the other, his answer to his brother Al-Abbas was: “Then ask the people for a dose of these children.” from water".
So Abbas bin Ali (peace be upon him) headed towards the armies stationed around the Sharia, and they began to prevent him from getting water and to encourage each other to oppose and fight him for fear that the water would reach the family of the Prophet (peace and blessings of God be upon him and his family). Al-Abbas continued to confront them and fight them, turning one group against another, and reducing one group after another, until they ambushed him behind a palm tree from Al-Ghadhariya and cut off his right hand. He took up the sword with his left hand and persevered in the defense, not caring about what happened to him, as he recited the verses and reminded the people of the exploits of the Ahl al-Bayt, their lineage, and their lineage from the Messenger of God.
May God’s prayers and peace be upon him and his family. They ambushed him again from behind a palm tree and struck him with a sword on his left, cutting him off. He became like his uncle Jaafar al-Tayyar (may God be pleased with him), defending himself while his hands were cut off. It was as if the people had cut off the hands of al-Hussein (peace be upon him) with his own hands. Then Dharmi approached him, unafraid. He hit him with an iron pillar and he fell down screaming and shouting, “Brother, catch up with your brother.” Al-Hussein (peace be upon him) did not realize his supporter and supporter until after the crowds and soldiers had penetrated, and at the last moment he mourned him and said to him: “Now my back is broken, my trickery has diminished, and my enemy has gloated over me.”
Abbas bin Ali bin Abi Talib (peace be upon them)
He is the son of the Commander of the Faithful, peace be upon him, and the brother of the Master of Martyrs, peace be upon him, and his standard bearer on the day of Ashura. Al-Abbas in the language means the lion of the forest from which the lions flee. His mother is Fatima Al-Kalabiya, who was later known by the nickname Umm Al-Banin, and Ali, peace be upon him, married her after the martyrdom of Fatima Al-Zahra, peace be upon her.
It was mentioned that he was born on the 4th of Shaban in the year 26 AH in Medina, and he is the eldest son of Umm Al-Zahra, peace be upon her. The four boys who were martyred in Karbala in the hands of Hussein, peace be upon him. When the Commander of the Faithful, peace be upon him, was martyred, Al-Abbas was fourteen years old, and in Karbala he was 34 years old. His nicknames are Abu al-Fadl and Abu Fadil, and among his most famous titles are: Qamar Bani Hashim, Saqi al-Atashi, Bearer of the Standard of Hussein, Bearer of the Banner, Abu al-Qirba, The Righteous Servant, Gate of Needs, and. . . Etc. Al-Abbas married Lubabah bint Ubayd Allah ibn Al-Abbas (his father’s cousin), and two sons were born from her named Ubayd Allah and Al-Fadl. Some reported that he had two other sons named Muhammad and Al-Qasim.
Al-Abbasi was tall, beautiful in appearance, and had no equal in courage. He was called Qamar Bani Hashim for his beauty and grace. He was the bearer of the standard of Hussein on the tenth day, and the guardian of the tents of children and families. In his brother's camp, in addition to fetching water, he was responsible for guarding the tents and taking care of the security of Hussein's children, peace be upon him.
Stability continued to prevail in the tents as long as he was alive, and it is as the poet said: Today the eyes of you slept, but no other slept, so their sleep was sweet.
On the day of Ashura, the three brothers of Abbas were martyred before him, and when he and his brother Hussein came asking for permission to go out to the field, his brother ordered him to bring water to the thirsty children. In tents. Abu al-Fadl walked towards the Euphrates and filled the waterskin, and upon returning to the tents, he clashed with the enemy army besieging the water, and his hands were cut off, and he was martyred there. Before this, he had appeared to fight several times alongside the Master of Martyrs and fought Yazid’s army.
Al-Abbas, peace be upon him, was a manifestation and symbol of altruism, loyalty and dedication. When he entered the Euphrates, he was very thirsty, but he did not drink water because of the thirst of his brother Al-Hussein. Rather, he addressed himself by saying: O soul, after Al-Hussein, come on, and after him, you would not be like this Al-Hussein. 45), and when his right hand was cut off, he recited: By God, if you cut off my right hand, I will never defend my religion and the truthful Imam, the son of the pure and faithful Prophet. A soul that does not fear the infidels. Give good tidings to the mercy of the mighty.
They cut off their transgressor, Yasin I will separate them, O Lord, the heat of fire. The martyrdom of Abbas left bitterness and pain in the heart of Al-Hussein (peace be upon him), and when he died and stood at his head, he said his words full of pain and sorrow: “Now my back has been broken and my resourcefulness has diminished and my enemy has gloated over me” (Ma’ali Al-Sibtain 1:446, The Killing of Al-Khwarizmi 2:30) and his body remained. Next to the Al-Alqami River, while Al-Hussein returned to the tents and informed the family of his death, he was buried - when the bodies of the family were buried - in that same place. For this reason, we notice today the existence of this distance between the shrine of Abbas and the shrine of Hussein, peace be upon them.
Abbas, peace be upon him, has a venerable status, and the sublime expressions contained in his visit reflect this fact. His visit, transmitted from Imam al-Sadiq, peace be upon him, stipulates phrases such as: “Peace be upon you, O righteous servant who is obedient to God and His Messenger and to the Commander of the Faithful, Hassan and Hussein... I bear witness that you have gone on as the Badrians and the Mujahideen in the path of God went on, those who are sincere in the struggle against His enemies, and who go to extremes in supporting them.” “His saints, those who sacrifice for His loved ones.” (Mafatih al-Jinan: 435), and it emphasizes the servitude to God, righteousness, and obedience that characterized him, and that he was a continuation of the line of the Mujahideen of Badr, the saints of God, and the defenders of the saints of God.
Imam Al-Sajjad, peace be upon him, described the prominent features of the personality of Al-Abbas bin Ali in the following way: “May God have mercy on my uncle Al-Abbas, for he preferred and afflicted his brother’s delegations himself until his hands were cut off, so God Almighty replaced him with two wings with which he flies with the angels in Paradise, as He made Jafar bin Abi Talib. And that Al-Abbas has a status with God, Blessed and Most High, with which all the martyrs will envy him on the Day of Resurrection.” (Safinat al-Bihar 2:155). His name came during the visit to the holy region on the tongue of Imam Mahdi, peace be upon him, and he greeted him as follows: “Peace be upon Abu al-Fadl al-Abbas bin Commander of the Faithful, the one who comforts his brother with his own soul, who takes his tomorrow from his yesterday, his redeemer and protector, who seeks him with his water, whose hands were cut off....” (Bihar Al-Anwar 66:45)
Abu Al-Fadl Al-Abbas - peace be upon him - in the words of the infallible ones
The personality of Abbas bin Ali, peace be upon them, occupied wide attention by the imams of the Ahl al-Bayt, peace be upon them, due to the importance of the issue in which al-Abbas, peace be upon them, was one of its leaders and prominent figures. The role that Abbas, peace be upon them, played in this issue was one of the important epics that called on the imams of the Ahl al-Bayt, peace be upon them, to make him One of the most prominent figures in their biography and missionary project, Al-Abbas’s personality has become one of the most important sources of pride for loyal devotees who are looking for their role model in this regard.
The personality of Al-Abbas, peace be upon him, received extensive attention in the works of investigators and the words of historians, to the point that you did not find a historian who did not refer to the biography of Al-Abbas, peace be upon him, in detail and in brief. From this it can be said that this epic personality imposed itself on the investigative reality, and filled the vast historical space with many positions. That amazed everyone.
Perhaps what we find in the words of the infallibles, peace be upon them, in acknowledging the personality of Abbas, peace be upon him, will be an important incentive to discover unseen facts that the infallible indicated, in which he explained the features of his personality that no one could explore except through the evidence of the infallibles, peace be upon them, who pushed this important personality to the forefront of events. In addition to her heroic positions and milestones in her life. If we want to clarify the positions of Abu al-Fadl al-Abbas, peace be upon him, we stop at the features of his life and personality that the infallible people pledged to describe, reviewing their words and interpretations in this regard.
What was reported from Imam, Commander of the Faithful, peace be upon him
If we want to look at some of the features of the personality of Abu al-Fadl al-Abbas, peace be upon him, we will find a distinctive sign, one of the most important signs that indicate the interest of the Imam, the Commander of the Faithful, peace be upon him, for his son al-Abbas, peace be upon him, an aspect that many have overlooked and investigators have not paid attention to, until the Imam, peace be upon him, bore witness to it. That he was one of those who were devoted to knowledge, and he kept pace with the personality of his son, Abbas, in its perfectionist transformations, which gives a clear reading in the reduction of credit and praise through what the Imam, peace be upon him, witnessed to him. It can be said that the Imam’s concern, peace be upon him, for his son, Abi al-Fadl al-Abbas, is one of the important preparations for strengthening the upcoming Husseini project.
Which represents the most dangerous and most important stage in the efforts of the Prophet, may God’s prayers and peace be upon him and his family, and all the imams of the Ahl al-Bayt, peace be upon them. The mechanisms for its success must be prepared for this project through careful preparation and comprehensive preparation at the hands of the infallible ones, peace be upon them.
From the hadiths of the Prophet, may God’s prayers and peace be upon him and his family, to the mentions of Imam Ali, peace be upon him, to the preparations of Imam Hassan, peace be upon him, for the success of this missionary project. The preparations were multi-faceted and rich in resources, and the personality of Abu al-Fadl al-Abbas, peace be upon him, was one of the most important and prominent of these preparations, and it must be Scientific preparation for this personality is one of the priorities of the Imam, the Commander of the Faithful, peace be upon him, in preparation, so that this knowledge comprehends the thesis of the Imamate and his project represented by the renaissance of the Master of the Martyrs, peace be upon him.
Cognitive awareness is the basis for dealing with the variables that establish an issue. Hence, it was reported from the Imam, the Commander of the Faithful, peace be upon him, that he said about his son Al-Abbas (Indeed, Al-Abbas bin Ali purged knowledge as pure)1.
This testimony that the Commander of the Faithful gave to his son Abbas gives an important impression of his scholarly personality, in addition to his jurisprudence and insight. It will be evident in the testimony of Imam al-Sadiq, peace be upon him, that he has insight into his affairs.
What was reported from Imam Zain Al-Abidin, peace be upon him. Imam Zayn al-Abidin mentioned in many sources Abu al-Fadl al-Abbas, peace be upon him, and praised his position and rank that no one could match, and had mercy on him, wept for him, and cared for his son after him, and he had positions that indicated the greatness of Abu al-Fadl al-Abbas, peace be upon him, in the eyes of Imam Zain al-Abidin, peace be upon him.
Ali bin Ibrahim narrated, on the authority of Al-Yaqtini, on the authority of Yunus, on the authority of Ibn Asbat, on the authority of Ali bin Salem, on the authority of his father, on the authority of Thabit bin Abi Safiya, who said: Ali bin Al-Hussein, the Master of Worshipers, may God’s prayers be upon him, looked at Ubaidullah bin Abbas bin Ali bin Abi Talib. Peace be upon him, so he pondered and then said: (There is no day more severe for the Messenger of God, may God’s prayers and peace be upon him and his family, than the day of Uhud, in which his uncle Hamza bin Abdul Muttalib, the lion of God and the lion of His Messenger, was killed, and after that, on the day of his death, his cousin Jafar bin Abi Talib was killed.
Then he, peace be upon him, said: There is no day like the day of Al-Hussein, may God bless him, when thirty thousand men came to him claiming to be from this nation, each drawing closer to God Almighty with his blood, and he reminds them of God, so they do not take heed until they killed him out of transgression, injustice, and aggression. Then, peace be upon him, he said: May God have mercy on Al-Abbas, for he chose to do so and ransomed his brother himself until his hands were cut off, so God Almighty replaced him with two wings, with which he flies with the angels in Paradise, as He made for Jafar bin Abi Talib, and Al-Abbas has a status with God, Blessed and Most High, with which all the martyrs will envy him on the Day of Resurrection. )2.
The narration can be used to point out things:
The first matter: Imam Zayn al-Abidin, peace be upon him, referred to the state of sadness that befell him after the martyrdom of his uncle Hamza, may God be pleased with him, in the Battle of Uhud, and the martyrdom of Ja’far bin Abi Talib in Mu’tah, for they were among the most important things in which the Prophet, may God’s prayers and peace be upon him and his family, became hardened. They were Hamza and Ja’far. Then He referred to Abu al-Fadl al-Abbas, peace be upon him, and it is clear that he, peace be upon him, wanted to bring the two testimonies closer together. Just as the Prophet, peace and blessings of God be upon him and his family, intensified his grief for his uncle and cousin, so his grief intensified for Abu al-Fadl al-Abbas, peace be upon him, due to the evidence of the correspondence between the two testimonies, which is an explanation of the position of Abbas upon him. Peace be upon the Prophet, may God’s prayers and peace be upon him and his family, which is comparable to the status of Hamza and Jaafar.
The second matter: Jaafar bin Abi Talib has a position that no one can reach except the infallible, and God has replaced him with two wings with which he flies with the angels. The comparison between the two cases requires equality in rank between the two martyrs in their status with God Almighty, as is apparent from the narration, and the concept of comparison is imposed on them. This understanding is in degree and rank.
The third matter: The day of Al-Hussein, peace be upon him, is more severe than the day of Uhud in the soul of the Prophet, peace and blessings of God be upon him and his family, as is apparent from the hadith of the Imam, peace be upon him, as the requirement of advancement indicates that, after Imam Zain Al-Abidin, peace be upon him, mentioned what happened to the Prophet, peace be upon him and his family. On the day of a Sunday, then it is promoted to another status, which is the day of Al-Hussein, peace be upon him. What appears to be the case is that the day of Al-Hussein, peace be upon him, is not like a Sunday, but rather it is greater and more severe in the soul of the Messenger of God, may God’s prayers and peace be upon him and his family.
The fourth matter: Imam Zayn al-Abidin, peace be upon him, mentioned the levels of selflessness, tribulation, and redemption that distinguished Abu al-Fadl al-Abbas. The selflessness with which he favored his brother al-Husayn, peace be upon him, protected him himself, and preferred his brother over everything. Nothing in the mind of Abu al-Fadl, peace be upon him, except the safety and life of his brother al-Husayn. Al-Sharifa, which is an absorption and melting into the soul of the Infallible, was demonstrated by Al-Abbas, peace be upon him, in all his positions, and then he performed well in the areas of defending the Infallible and set an example of heroism and bravery that no one had ever witnessed before, and all of that led to a state of redemption after he sacrificed himself with the Master of the Martyrs. What lofty rank reveals the positions of Abu al-Fadl, peace be upon him, and his status?!
These are some of the stations and ranks of Abbas, peace be upon him, that the infallible one revealed in his words, and we can extract more from them if it were not for taking into account some of the stations that I realize are taken into account in this regard. There is no power nor strength except in God, the Most High, the Great.
What was reported from Imam Jaafar Al-Sadiq, peace be upon him. The founding projects of Imam al-Sadiq, peace be upon him, in the shrine of the infallibles, through what was included in the specifics of visits, are one of the cognitive landmarks that the Imam, peace be upon him, confirmed in this regard. We can clarify this by reviewing the texts of the visits that reveal their shrines, peace be upon them, including the shrine of Abu al-Fadl al-Abbas, peace be upon him, and some of them will be discussed.
It was reported from Imam Al-Sadiq, peace be upon him, that he said: (Our uncle, Al-Abbas bin Ali, was very insightful and had a solid faith. He struggled with Abu Abdullah, peace be upon him, and performed well, and went on to become a martyr.)3.
Imam Al-Sadiq, peace be upon him, described him in an important way, which is: insight. An attribute of knowledge that increases a person’s knowledge without being mixed with doubt or mixed with doubt. This attribute is the branch of knowledge that Imam, the Commander of the Faithful, peace be upon him, referred to (that Al-Abbas has divided knowledge into two groups). It is certain that the departure of Imam Hussein, peace be upon him, to Karbala was plagued by objections and doubts about the authenticity of his actions. Such an action may raise doubts about the validity of what the Imam, peace be upon him, took, and cause hesitation - and we have indicated the extent of the objections that have confronted Imam Hussein, peace be upon him, since his departure to Karbala.
In order to maintain this position, there must be knowledge and insight that necessitates the faith that must be possessed by the person who adopts the position of support for Imam Hussein, peace be upon him, and the courage, courage, redemption, and sincerity that came from Abu al-Fadl al-Abbas, peace be upon him, are all due to the powerful insight he possessed in achieving... The goals of Imam Hussein, peace be upon him, in carrying out his divine project.
Imam al-Sadiq, peace be upon him, explained what is meant by penetrating insight, which is the branch of faith, which is the branch of knowledge after that, when he added after saying (permeable insight), he added it by saying (solid faith), and the solidity of faith gives a dimension of courage, courage, and steadfastness.
He also “jihad with Abu Abdullah, peace be upon him, and did well.” This praise falls within the general meaning of his saying, peace be upon him: “perfect with insight,” as the good performance in jihad was due to the insight of truth and knowledge that opened to him through which he was able to redeem himself and become known for his loyalty and redemption.
What was reported from Imam al-Hujjah, may God Almighty hasten his honorable appearance, in praise of Abu al-Fadl al-Abbas, peace be upon him. It was mentioned in the visit to the holy region of the martyrs of Al-Taf, which is an epic to introduce their characteristics, peace be upon them, to learn about their conditions, and to know their killers so that this visit can be considered a historical document documenting the martyrs and giving another cognitive dimension.
It was narrated on the authority of Imam al-Hujjah, may God Almighty hasten his honorable appearance, in Abu al-Fadl al-Abbas, peace be upon him, that he said: (Peace be upon Abbas bin Ali bin Commander of the Faithful, who personally comforts his brother, takes his tomorrow from his yesterday, redeems him, protects him, seeks him with his water, whose hands were cut off. May God curse his killers, Yazid bin Waqad Al-Juhani and Hakim bin Al-Tufayl Al-Tai) 4.
This greeting from Imam al-Hujjah, may God Almighty hasten his honorable appearance, refers to the states of consolation, redemption, and sacrifice that characterized Abbas, peace be upon him, and these qualities that indicated the definition of his personality and jihad became famous for him.
Book: Al-Abbas bin Ali, The Epic of Al-Taf
Author: Mr. Muhammad Ali Al-Helu
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1 - Asrar al-Shahada by Al-Darbandi, stone edition: p. 324
2 - Bihar Al-Anwar: Part 22, p. 274.
3 - Revising the article, part 2, p. 128.
4 - Al-Bihar, vol. 45, p. 65.
Learn the details of the most famous “eight nicknames” by which Abu al-Fadl al-Abbas was known
Today, the fourth of the month of Shaban, marks the birth of the moon of Bani Hashem, Al-Abbas bin Ali bin Abi Talib, peace be upon them.
According to historians, Al-Abbas was the first child born to Mrs. Fatima bint Hizam Al-Kallabiya, known as “Umm Al-Banin,” the wife of Ali bin Abi Talib after the martyrdom of the friend Fatima Al-Zahra, peace be upon her. Al-Abbas, peace be upon him, enjoys high titles because of his great qualities that he derived from the source of Muhammad’s message, and his noble and virtuous morals.
The most prominent of these titles are:
First: The moon of Bani Hashem, due to the splendor of its splendor and beautiful appearance, and because it is one of the moons of Bani Hashem.
Second: Al-Saqqa’, and it is considered one of the titles of Abbas bin Ali, peace be upon him, because he was a witness to his courage and his standing more than once to break the siege imposed by the accursed “Ibn Marjana” in the incident of floating on water. He, peace be upon him, was martyred while carrying water, as is known.
Third: The hero of Al-Alqami, which is named after the river known as “Al-Alqami”, on the bank of which Al-Abbas, peace be upon him, was martyred after the soldiers of Omar bin Saad’s army surrounded him to prevent him and Al-Hussein and his family from reaching the water. However, Al-Abbas, peace be upon him, defeated them more than once and stormed the fortified river.
Fourth: The standard-bearer. He was named because he carried the standard of Imam Hussein, peace be upon him, in the Battle of Al-Taf, due to his military capabilities. It is one of the most important sensitive positions in the army in general. Imam Hussein, peace be upon him, singled out his brother Al-Abbas for this position, not his family and companions.
Fifth: The battering ram of the battalion, which is the title of the supreme commander in the army, and this is what Abu Al-Fadl Al-Abbas, peace be upon him, used to do in the army of Abu Al-Ahrar, Imam Al-Hussein. Al-Abbas was known for his good management and the strength of his might to the point where he became the most terrifying striking force for his opponents.
Sixth: Brigadier General, which is a title given to the most prominent members of the military leadership. Al-Abbas, peace be upon him, was given this title because he was the brigadier general of his brother Abu Abdullah’s army and the commander of his forces in the Battle of Al-Taf.
Seventh: The protector of Al-Da’inah, and Al-Da’inah is the woman who passed away across the howdah, and because Al-Abbas, peace be upon him, supervised the care of the drugs and did his best to protect and guard them; He gave him this nickname.
Eighth: Chapter on Needs. This title came based on what people experienced of meeting needs at the hands of Abu al-Fadl al-Abbas, peace be upon him. What he means is distressed except that God has removed his distress.
What is the secret behind calling Abbas (peace be upon him) “Seven Qantara”?
The Seven: It is the lion, and it is called the brave man, and the Qantara: It is the bridge. So the meaning of (Saba’ al-Qantara): The brave man who showed unparalleled courage and recorded a heroic stand at the bridge. But the question here is: What was the situation in which the courage of Abu al-Fadl al-Abbas appeared at that bridge, such that he was called the Seventh of the Qantara?
The investigator, Ayatollah Sheikh Muhammad Ibrahim Al-Kalbasi Al-Najafi, said: (Abu Al-Fadl Al-Abbas (peace be upon him) was known as the Seven Bridges, because - according to what was narrated - he had shown himself in the Nahrawan War to be highly competent in guarding the bridge and the bridge, which his father, the Commander of the Faithful, had entrusted to him ( A) with a group of knights by protecting him from the Kharijites on the day of Nahrawan, and recorded brave stances and honorable Hashemite heroism. With his courage and bravery, he did not allow the Kharijite army to pass over him, nor to cross it to wherever they wanted, but rather withstood them With his sword and spear, and he turned them away from what they intended. With his determination and courage, when the time for prayer came and the Imam, the Commander of the Faithful (peace be upon him), asked for water to perform ablution with, a knight came while the Imam (peace be upon him) was performing ablution and said: O Commander of the Faithful, the people - by which he means the Kharijites - have crossed, and they have crossed the bridge to which the Imam had appointed a prince. Al-Muminin (peace be upon him) and his son Abbas (peace be upon him) with a group of knights.
The Imam, the Commander of the Faithful (peace be upon him), did not raise his head to him, nor did he turn to him, out of his confidence in the courage of his brave son, Abu al-Fadl al-Abbas (peace be upon him), whom he entrusted with protecting the bridge from the control of the enemies, and ordered him to guard it from their crossing over it and going beyond it. This is in addition to what the Messenger of God (may God bless him and grant him peace) informed him about God regarding the Kharijites, and what their affairs and temptations would lead to, and what he (may God bless him and grant him peace) informed him of the details of their case, how they fought against him, the locations of their landing and riding, the bad consequences of their consequences, and their fates They are.
Following all of this, Imam Commander of the Faithful (peace be upon him) answered that knight by saying: They have not crossed, and they will not cross it, and none of them will escape except less than ten, and none of you will be killed except less than ten. Then he (peace be upon him) said, confirming that: By God, I have not lied nor have I lied. The people were amazed at the words of the Imam, the Commander of the Faithful (peace be upon him), to that knight. There was a man with the Imam who was in doubt about his matter, so he said: If what he said is true, then I will not need any evidence other than that. While they were like that, a knight came and said: O Commander of the Faithful, the people. As you mentioned, they did not cross the bridge.
Then the Imam, Commander of the Faithful (peace be upon him), led the people in the noon prayer, and ordered them to march towards them while they were below the bridge. Then he (peace be upon him) carried on them with his companions as a single man, after he had completed the argument against them and asked them to repent for what they had done by killing Abdullah bin Kh A door, and a belly button His wife, and taking out her child and killing him, so eight thousand of them returned, and four thousand remained who did not repent, and they said to him: We will kill you as we killed him. So (peace be upon him) attacked them, and they mixed, and it was only an hour before they were all killed, and only nine souls escaped from them... as Only nine of the companions of Imam, Commander of the Faithful (peace be upon him), were killed. It was exactly as the Commander of the Faithful (peace be upon him) told it, without any addition or subtraction. [The Abbasid Characteristics, p. 156 et seq.]