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Abbas B. Ali B. Abu Taleb: Difference between revisions
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As they appear in later narratives, ‘Abbas’s semi-legendary figure and character result from a mingling of the aforesaid heterogeneous elements with frequent extrapolations. He is often called by his konya, Abu Fadl, or by his surname, Qamar Bani Hashem (“Moon of the Hashemites”). He is described, according to fotovvat ideals, as a very handsome man, brave, strong, and tall, his legs reaching the ground when he rode his white stallion (a tradition believed in Azerbaijan and India). ‘Abbas is said to have inherited ʿAli’s boldness, to have always carried the victorious standard on the battlefield (thence his surname [[ʿAlam]]-dar, “Standard-Bearer”), and to have killed many enemies (eighty, according to the Rawzat al-shuhada) before being martyred. Traditions say that when Husayn heard him cry at the last gasp he uttered the words: “My backbone is broken.” The names of his murderers, Zayd b. Varqaʾ Hanafi and Hakim b. al-Tofayl Sanani<ref>al-Ershad.</ref>, are sometimes erroneously transmitted by popular narratives. | As they appear in later narratives, ‘Abbas’s semi-legendary figure and character result from a mingling of the aforesaid heterogeneous elements with frequent extrapolations. He is often called by his konya, Abu Fadl, or by his surname, Qamar Bani Hashem (“Moon of the Hashemites”). He is described, according to fotovvat ideals, as a very handsome man, brave, strong, and tall, his legs reaching the ground when he rode his white stallion (a tradition believed in Azerbaijan and India). ‘Abbas is said to have inherited ʿAli’s boldness, to have always carried the victorious standard on the battlefield (thence his surname [[ʿAlam]]-dar, “Standard-Bearer”), and to have killed many enemies (eighty, according to the Rawzat al-shuhada) before being martyred. Traditions say that when Husayn heard him cry at the last gasp he uttered the words: “My backbone is broken.” The names of his murderers, Zayd b. Varqaʾ Hanafi and Hakim b. al-Tofayl Sanani<ref>al-Ershad.</ref>, are sometimes erroneously transmitted by popular narratives. | ||
==Abbas in Mourning Rituals== | ==Abbas in Mourning Rituals== | ||
As one of the central participants in the drama of [[Karbala]], ‘Abbas is celebrated both in [[Ta'ziya|taʿziya]] and related Muharram mourning rituals as the [[water]] carrier of the Ahl-e Bayt and the [[standard-bearer]] of Husayn. A certain parallel has been noticed between Muhammad b. al-Hanafiya—standard-bearer and champion of ʿAli in his own saga—and ‘Abbas fulfilling the same warrior functions near Hsayn, who is seen as essentially involved in a spiritual combat.<ref> | As one of the central participants in the drama of [[Karbala]], ‘Abbas is celebrated both in [[Ta'ziya|taʿziya]] and related Muharram mourning rituals as the [[water]] carrier of the Ahl-e Bayt and the [[standard-bearer]] of Husayn. A certain parallel has been noticed between Muhammad b. al-Hanafiya—standard-bearer and champion of ʿAli in his own saga—and ‘Abbas fulfilling the same warrior functions near Hsayn, who is seen as essentially involved in a spiritual combat.<ref>bibliog.: Calmard, p. 368, n. 813.</ref> Taʿziya scripts dedicate a complete cycle to ‘Abbas’s deeds from birth to martyrdom.<ref>bibliog.: Rossi and Bombaci, Elenco.</ref> From the blessing (baraka) attached to his person derive some “miracle” themes celebrated in taʿziya. The representation of his martyrdom, generally performed on the eve of [[‘Ashura]] (i.e., the evening of the ninth day, Tasuʿa), features the most dramatic scenes found in taʿziya acting, particularly the scene picturing the veiled ‘Abbas testing [[ʿAli-Akbar]]’s valor. There is even a kind of theater in the theater in the story of a purported Hindu actor playing the role of ‘Abbas.<ref>ʿAbbas-e Hendi, Elenco, no. 3.</ref> | ||
==Abbas in Popular Culture== | ==Abbas in Popular Culture== | ||
The cult of ‘Abbas incorporates many features related to water and fertility. In Kashefi’s Fotovvatnama-ye soltani<ref>ed. M. J. Mahiub, Tehran, 1350 Š./1971.</ref>, he ranks in the selsela (lineage) of the [[ saqqa]] saints, second in line after ʿAli; those who, out of devotion for the martyrs of Karbala, become saqqa, i.e., give water to the thirsty as an act of charity, “do it in imitation of ʿAbbas-e ʿAli.” But there is no mention of his name in a later treatise on water carriers popular in Indo-Persian corporations.<ref>A. M. Kassim, “Etudes sur les corporations musulmanes indo-persanes,” REI, 1927, pp. 249f.</ref> Invocations such as “Ya Hazrat-e ʿAbbas!” (O, exalted ʿAbbas) or “Ya Abu’l-Fazl!” are generally engraved on the metal hand (panja) with outstretched fingers symbolizing the Ahl-e Bayt fixed on top of the standards ([[ʿalam]]) carried in [[Muharram]] processions. Special votive ribbons are attached to these ʿalams, and ex-votos are brought to their bases by women on the eve of ‘Ashura to obtain protection for their infant children. Parents dedicate their young sons to the activity of supplying water to attendants at the Moharram ceremonies in memory of Hazrat-e ʿAbbas. Such acts fulfill vows made when seeking children’s recovery from illness. Devotees used to offer special oblation ([[nadhr]]) consisting of a certain amount of bread and yoghurt—nan o mast, colloquially nun-o-mas (nadhr-e Hazrat-e ʿAbbas)—to be increased each year. Other widespread practices of invocation to ‘Abbas have been observed in Persia. Thus, to avenge oneself or to harm somebody, one may say: “Ya Hazrat-e ʿAbbas!” or “Hazrat-e ‘Abbas kur-et kone!” (“May H. A. blind you!”). It is believed that ‘Abbas punishes wicked people by blinding them.<ref>Henri Massé, Croyances et coutumes persanes, Paris, 1938, I, p. 121.</ref> It seems that in recent years the making of a vow in relation to ‘Abbas has become more common among women, who, to fulfill a vow, organize religious gatherings called [http://www.iranicaonline.org/articles/sofra sofra] Hazrat-e ‘Abbas, during which food is shared.<ref>Gustav Thaiss, “Religious Symbolism and Social Change: The Drama of Husain,” in Scholars, Saints and Sufis, ed. Nikki R. Keddie, Berkeley and Los Angeles, 1972, pp. 352ff.</ref> | The cult of ‘Abbas incorporates many features related to water and fertility. In Kashefi’s Fotovvatnama-ye soltani<ref>ed. M. J. Mahiub, Tehran, 1350 Š./1971.</ref>, he ranks in the selsela (lineage) of the [[ saqqa]] saints, second in line after ʿAli; those who, out of devotion for the martyrs of Karbala, become saqqa, i.e., give water to the thirsty as an act of charity, “do it in imitation of ʿAbbas-e ʿAli.” But there is no mention of his name in a later treatise on water carriers popular in Indo-Persian corporations.<ref>A. M. Kassim, “Etudes sur les corporations musulmanes indo-persanes,” REI, 1927, pp. 249f.</ref> Invocations such as “Ya Hazrat-e ʿAbbas!” (O, exalted ʿAbbas) or “Ya Abu’l-Fazl!” are generally engraved on the metal hand (panja) with outstretched fingers symbolizing the Ahl-e Bayt fixed on top of the standards ([[ʿalam]]) carried in [[Muharram]] processions. Special votive ribbons are attached to these ʿalams, and ex-votos are brought to their bases by women on the eve of ‘Ashura to obtain protection for their infant children. Parents dedicate their young sons to the activity of supplying water to attendants at the Moharram ceremonies in memory of Hazrat-e ʿAbbas. Such acts fulfill vows made when seeking children’s recovery from illness. Devotees used to offer special oblation ([[nadhr]]) consisting of a certain amount of bread and yoghurt—nan o mast, colloquially nun-o-mas (nadhr-e Hazrat-e ʿAbbas)—to be increased each year. Other widespread practices of invocation to ‘Abbas have been observed in Persia. Thus, to avenge oneself or to harm somebody, one may say: “Ya Hazrat-e ʿAbbas!” or “Hazrat-e ‘Abbas kur-et kone!” (“May H. A. blind you!”). It is believed that ‘Abbas punishes wicked people by blinding them.<ref>Henri Massé, Croyances et coutumes persanes, Paris, 1938, I, p. 121.</ref> It seems that in recent years the making of a vow in relation to ‘Abbas has become more common among women, who, to fulfill a vow, organize religious gatherings called [http://www.iranicaonline.org/articles/sofra sofra] Hazrat-e ‘Abbas, during which food is shared.<ref>Gustav Thaiss, “Religious Symbolism and Social Change: The Drama of Husain,” in Scholars, Saints and Sufis, ed. Nikki R. Keddie, Berkeley and Los Angeles, 1972, pp. 352ff.</ref> | ||