undertaken the mission of serving water to the caravan of his brother Imam al-Hussein on the ten days of Muharram, AH 60.

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."

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 jihad ⁶³ 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