Abbas B. Ali B. Abu Taleb: Difference between revisions

==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 Hussain. A certain parallel has been noticed between Muhammad b. al-Hanafiya—standard-bearer and champion of Ali 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|Ashura]] (i.e., the evening of the ninth day, [[Tasu’a|Tasuʿa]]), features the most dramatic scenes found in taʿziya acting, particularly the scene picturing the veiled Abbas testing [[ʿAli-Akbar|Ali-Akbar]]’s valor. There is even a kind of theater the story of a purported Hindu actor playing the role of Abbas.<ref>ʿAbbas-e Hendi, Elenco, no. 3.</ref>

==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 Ali; 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 Abbas-e Ali.” 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 Abbas!” (O, exalted Abbas) 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 ([[Alam|alam]]) carried in [[Muharram]] processions. Special votive ribbons are attached to these alams, 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 Abbas. 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 Abbas)—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 Abbas!” or “Hazrat-e Abbas kur-et kone!” (“May H. A. blind you!”).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>