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{{Short description|Persian slave who killed the 2nd Islamic caliph Umar}}
{{Under construction}}
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{{Short description|Sasanian Persian soldier and assassin of the Muslim Caliph Umar}}
{{Use dmy dates|date=March 2014}}
{{Use dmy dates|date=March 2014}}
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{{For|the Sasanian king|Peroz I}}
{{Use Oxford English|date=April 2021}}
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{{For|the eighteenth [[Sasanian]] King of [[Persia]]|Peroz I}}
{{Infobox person
{{Infobox person
| image =
| image = ابولولو.jpg
| caption =
| caption = <small>[[Tomb of Piruz Nahavandi|Shrine of Abu Lu'lu'a]] in Kashan, Iran</small>
| native_name = پیروز نهاوندی
| native name =
| native_name_lang = fa
| native_name_lang =
| name = Piruz Nahavandi
| name = Abū Luʾluʾa Fīrūz
| birth_date = {{circa|600 CE}}
| birth_date = unknown date
| birth_place = [[Nahavand]], [[Sasanian Empire|Sasanian Persia]]
| birth_place = {{nowrap|[[Nihawānd]], Iran (likely)}}
| death_date = {{nowrap|{{death date and age|644|10|31|600|df=yes}}}}<br/>[[Medina]], [[Rashidun Caliphate|Rashidun Arabia]]<br/>{{nowrap|([[Sunni Islam|Sunni]] tradition)}}
| death_date = {{nowrap|Historical: 644}}<br/>[[Medina]], Arabia
----
----
{{nowrap|After 644}}<br/>[[Kashan]], [[Muslim conquest of Persia|Rashidun Persia]]<br/>{{nowrap|([[Shia Islam|Shia]] tradition)}}
{{nowrap|Legendary: after 644}}<br/>[[Kashan]], Iran
| resting_place = [[Tomb of Piruz Nahavandi]], [[Iran]]
| known_for = Assassinating the 2nd caliph [[Umar]]
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| nickname = Baba Shuja' al-Din
| resting_place_coordinates = {{coord|33|58|11.0|N|51|24|59.5|E|region:IR|display=inline,title}}
| nationality = [[Persians|Persian]]
| known_for = Assassinating [[Omar]]
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| nickname = Abū Luʾluʾah, Baba Shuja' al-dīn
}}
}}
'''Abū Luʾluʾa Fīrūz''' ({{lang-ar|أبو لؤلؤة فيروز}}), also known today as '''Bābā Shujāʿ al-Dīn''' ({{lang-ar|بابا شجاع الدين}}), was a [[Persian (people)|Persian]] slave who killed the second Islamic caliph [[Umar ibn al-Khattab]] ({{reign|634|644}}) in November 644.
'''Pīrūz Nahāvandī''' ({{lang-fa|پیروز نهاوندی}},{{#tag:ref|Alternatively spelled '''Pirouz Nahawandi''' and '''Fīrūz''' ({{lang|fa|فیروز|link=no}})|group="Note"}} also known as '''Abū Luʾluʾa''' ({{lang-ar|أَبُو لُؤْلُؤَةَ}}, {{lit|Father of Pearl}}) or '''Bābā Shujāʿ al-Dīn''' ({{lang-ar|بابا شُجاع‌ الدین}}, {{lit|Papa Brave of Religion}}), was a [[Sasanian Empire|Persian Sasanian]] soldier who was captured in the [[Battle of al-Qadisiyyah|Battle of al-Qādisiyyah]] (or [[Battle of Nahavand]]) in 636 CE when the Sasanians were defeated by the [[Rashidun army|Muslim army]] of [[Omar]] on the western bank of the [[Euphrates|Euphrates River]].


As a highly skilled craftsman, Abu Lu'lu'a was exceptionally allowed entrance to [[Medina]], the capital of the [[Rashidun Caliphate|early caliphate]] which was normally off-limits to non-[[Arabs]], to work for the caliph. Enraged by the caliph's refusal to lift a tax imposed upon him by his Arab master [[al-Mughira ibn Shu'ba]], Abu Lu'lu'a stabbed the caliph with a double-bladed knife while the latter was praying in the mosque, leaving him mortally wounded.
After he was [[Arab slave trade|brought to Arabia as a slave]], he managed to [[Omar#Assassination|assassinate the second caliph Omar ibn al-Khattab]] in the [[Hijri year|Islamic year]] 23 (644 CE). Nahavandi has been reported to have been an expert [[blacksmith]] and [[Carpentry|carpenter]] alongside his career as a soldier. His name indicates that he is originally from the ancient city of [[Nahavand]], [[Iran|Persia]].


According to the historical accounts, Abu Lu'lu'a was either captured and executed in Medina, or committed suicide there. In retaliation, [[Ubayd Allah ibn Umar]] (one of Umar's sons) killed not only Abu Lu'lu'a's daughter, but also an ex-[[Sasanian]] military officer called [[Hurmuzān]], and Jufayna, a [[Eastern Christianity|Christian]] woman from [[al-Hira]] (Iraq) who served as a private tutor in a local family.
==Personal life==
According to a [[Sunni]] [[Sahih al-Bukhari]] hadith, which recounts the assassination and Omar's last days in detail, the companion [[Amr ibn Maymun]] described Nahavandi as a "non-Arab infidel". In the same hadith, Omar also describes Nahavandi as a non-Muslim: "All the Praises are for Allah Who has not caused me to die at the hand of a man who claims himself to be a Muslim."<ref>{{cite web|title=Sahih Bukhari, Book 5, Volume 57, Hadith 50 (Companions of the Prophet)|url=http://i-cias.com/textarchive/bukhari/057.htm|access-date=30 December 2015}}</ref> [[Al-Tabari]] described Nahavandi as a Christian.<ref>{{cite book|author1=Ṭabarī|title=The History of al-Tabari Vol. 14: The Conquest of Iran A.D. 641-643/A.H. 21-23|date=1994|publisher=[[State University of New York Press]]|isbn=9780791412947|edition=illustrated|page=xvii}}</ref> Nahavandi is referred to with the [[epithet]] [[Majus|al-Majusi]], indicating [[Zoroastrian]] beliefs; however, this is likely a pejorative use because of his assassination of Omar.<ref>{{cite book|author1=Bahaa-eddin M. Mazid|title=HateSpeak in Contemporary Arabic Discourse|date=2012|publisher=Cambridge Scholars Publishing|isbn=9781443836920|page=122}}</ref>


According to later legends, however, the prophet [[Muhammad]]'s cousin and son-in-law [[Ali]] (later revered as the first [[Shi'ite Imam]]) saved Abu Lu'lu'a from his pursuers and miraculously transported him to [[Kashan]] (central Iran), where Abu Lu'lu'a married and lived out the rest of his life. At some point a [[Tomb of Piruz Nahavandi|shrine]] was erected for him there, which from the 16th century onward became the focus of a yearly festival celebrating his deeds, called [[Eid-e-Shuja'|Omar Koshan]] ({{lit|the killing of Umar}}).
===Piruz's daughter===
Piruz had a daughter named "Pearl" and because she is called Lulu in Arabic, Piruz was called ''Abu Lulu'' or the father of "Pearl". "Pearl" was beheaded at an early age by [[Ubayd Allah ibn Omar]].<ref>(Book ''[[Musannaf of Abd al-Razzaq]]'' Volume 5 Page 479 and Local Ibn Hazm Volume 11 Page 115)</ref> It is narrated that a group of [[Companions of the Prophet|sahabah]], including [[Uthman ibn Affan]], asked Ubayd allah to kill "Pearl". It is also said that [[Ali Ibn Abi Talib]], [[Miqdad ibn Aswad]] and several others demanded the retribution of Ubayd allah for killing "Pearl".<ref>(Book ''[[History of the Prophets and Kings]]'' Volume 3 Page 302 and History of Damascus vol. 38 p. 68)</ref>


==Move to Madina==
==Name==
His given name was most likely {{transl|fa|[[Pērōz]]}}, a [[Middle Persian]] name meaning "Victorious" and Arabicized in the extant sources as {{transl|ar|Fīrūz}} or {{transl|ar|Fayrūz}}.<ref>Most sources call him "Fīrūz"; see {{harvnb|Ishkevari|Nejad|2008}}. {{harvnb|Calmard|1996|p=161}} and {{harvnb|Fischer|1980|p=16}} refer to him as "Firuz", {{harvnb|Pellat|2011}} as "Fērōz" (both of which are alternative [[transliterations]] for "Fīrūz"), and {{harvnb|Madelung|1997|p=75}} as "Abū Luʾluʾa Fayrūz". On the Parthian and Middle Persian origin of the name, see {{harvnb|Chkeidze|2012}}; on its meaning "Victorious", see {{harvnb|Rezakhani|2017|p=78}}.</ref> However, in the early sources he is more commonly referred to by his Arabic {{transl|ar|[[kunya]]}} (teknonym) {{transl|ar|Abū Luʾluʾa}}, meaning "Father of Pearl".<ref>Cf. the usage in {{harvnb|Levi Della Vida|Bonner|1960–2007}}; {{harvnb|Pellat|2011}}; {{harvnb|Madelung|1997|pp=68-70, 75, 346}}.</ref> From the 16th or 17th century onward he also received the {{transl|ar|[[laqab]]}} (honorific nickname) {{transl|ar|Bābā Shujāʿ al-Dīn}}, {{lit|Father Courageous of the Faith}}), which was associated with the [[Eid-e-Shuja'|annual celebrations]] held in his honor in early modern [[Iran]] (see below).<ref>{{harvnb|Johnson|1994|p=127, note 23}}; {{harvnb|Calmard|1996|p=161}}.</ref>
After his capture, Piruz was given as a slave to [[Mughira ibn Shu'ba|al-Mughira ibn Shu'ba]].<ref name="sah">Saheeh al-Tawtheeq, Seerah wa Hatat al Farooq, page 369</ref> In addition to his military skills, Piruz was apparently a skilled carpenter and artisan. According to one report he was involved in the design of a vertical-axis windmill.<ref>RJ Forbes. Studies in ancient technology. Vol. 9. Brill, 1964.</ref> His master allowed him to live in his own household in the Islamic capital of [[Medina]] (although according to Ibn Sa'd, [[Mughira ibn Shu'ba]], his owner who was also the governor of [[Basra]], had written to 'Omar from Kufa; and then 'Omar had given Mughira special permission to send Pirūz to Medina, since captives were not permitted to live in Medina).<ref>'Umar ibn al-Khattab: His Life and Times, Volume 2, Dr. Ali Muhammad al-Sallabi, Page 282</ref>


==Biography==
==Assassination of Omar and death==
Piruz brought a complaint to Omar about the high tax charged by his master Mughirah. Omar wrote to Mughirah and inquired about the tax; he found Mughirah's reply was satisfactory. Omar held that the tax charged to Abu Lulu was reasonable, owing to his daily income. Omar then is reported to have asked Abu Lulu: "I heard that you make windmills; make one for me as well." In a sullen mood, Piruz said, "Verily I will make such a mill for you, that the whole world would remember it".<ref>The History of al-Tabari - Volume 14</ref>


Very little is known about his life.<ref>{{harvnb|Ishkevari|Nejad|2008}}.</ref> According to some historical accounts, Abu Lu'lu'a was a [[Zoroastrian]] from [[Nihawānd]] (Iran), though other reports describe him as a [[Eastern Christianity|Christian]].<ref>{{harvnb|Pellat|2011}}. Modern authors also take different views: {{harvnb|Levi Della Vida|Bonner|1960–2007}} merely state that he was a Christian slave, whereas {{harvnb|Madelung|1997|p=75, note 67}} finds the sources claiming he was Christian unreliable.</ref> A highly skilled [[joiner]] and [[blacksmith]],<ref>{{harvnb|Pellat|2011}}.</ref> Abu Lu'lu'a was probably taken captive by his Arab master [[al-Mughira ibn Shu'ba]] during the [[Battle of Nihawānd]] (642) and subsequently brought to [[Arabia]], where he may also have converted to Islam.<ref>This is the hypothesis of {{harvnb|Madelung|1997|p=75, note 67}}.</ref> Although [[Medina]] was generally off-limits to non-[[Arabs]] under [[Umar]]'s reign, Abu Lu'lu'a was exceptionally allowed to enter the capital of the [[Rashidun Caliphate|early caliphate]], being sent there by al-Mughira to serve the caliph.<ref>{{harvnb|Pellat|2011}}; cf. {{harvnb|Madelung|1997|p=75, note 64}}.</ref>
There were Persian children slaves in Madina. Seeing them, Piruz would say, "You have been enslaved at such a tender age. This Omar sees eaten my heart. I will take his heart out". He made for himself a dagger with a very sharp edge and smeared it with poison.<ref>{{Cite web|url=http://www.alim.org/library/biography/khalifa/content/KUM/19/2|title = Islamic History of Khalifa Umar bin al-Khattab &#124; Death of Umar - A Persian Stabbed Umar}}</ref>


When al-Mughira forced Abu Lu'lu'a to pay a {{transl|ar|[[kharāj]]}} tax of two [[dirham]]s a day,<ref>Other sources speak of three dirhams a month; see {{harvnb|Pellat|2011}}.</ref> Abu Lu'lu'a turned to Umar to protest this tax. However, Umar refused to lift the tax, thus provoking Abu Lu'lu'a's rage.<ref>{{harvnb|Pellat|2011}}; {{harvnb|Levi Della Vida|Bonner|1960–2007}}. As pointed out by Pellat 2011, other accounts rather maintain that Abu Lu'lu'a's was angry about the caliph's raising a {{transl|ar|kharāj}} tax on his master al-Mughira.</ref> Although this is the reason given by most historical accounts for Abu Lu'lu'a's assassination of Umar,<ref>{{harvnb|Levi Della Vida|Bonner|1960–2007}}.</ref> Umar's harsh policies against non-Arabs are also likely to have played a prominent role.<ref>This is the hypothesis of {{harvnb|Madelung|1997|p=75}}.</ref> One day when Umar was praying in the mosque of Medina, Abu Lu'lu'a stabbed him with a double-bladed dagger. According to some accounts, the caliph died on the same day, while other accounts maintain that he died three days later.<ref>{{harvnb|Pellat|2011}}.</ref> Umar died of his wounds on Wednesday {{nowrap|26 [[Dhu al-Hijjah]]}} of the {{nowrap|[[Hijri calendar|Islamic year]] 23}} (={{nowrap| 3 November 644}} according to the [[Julian calendar]], or {{nowrap|6 November 644}} according to the [[Gregorian calendar]]).<ref>{{harvnb|Levi Della Vida|Bonner|1960–2007}}; {{harvnb|Pellat|2011}}.</ref>
A day before the assassination of Omar, [[Abdul-Rahman ibn Abi Bakr]] saw Piruz, Jafinah and Hurmauzan who were conspiring to kill Omar.<ref>{{Cite web|title=Ali ibn Abi Talib's strugle|url=https://www.researchgate.net/profile/Nuray-Bamanie/publication/304352902_Ali_bin_Abi_Talib's_struggle/links/576cf34a08aedb18f3ecf0db/Ali-bin-Abi-Talibs-struggle.pdf|url-status=live}}</ref> On 31 October 644, Piruz attacked Omar while he was leading the morning prayers, stabbing him six times in the belly and finally in the navel, that proved fatal. Omar was left profusely bleeding while Piruz tried to flee, but people from all sides rushed to capture him; in his efforts to escape he is reported to have wounded twelve other people, six or nine of whom later died, before slashing himself with his own blade to commit suicide. Omar died of the wounds three days later.<ref>The History of al-Tabari, Volume 14</ref>


Some historical sources report that Abu Lu'lu'a was taken prisoner and executed for his assassination of Umar, while other sources claim that he committed suicide.<ref>{{harvnb|Pellat|2011}}.</ref> After Abu Lu'lu'a's death, his daughter was killed by [[Ubayd Allah ibn Umar]] (one of Umar's sons), who also declared his intention to kill all non-Arabs residing in Medina.<ref>{{harvnb|Madelung|1997|p=69}}.</ref> Thus, Ubayd Allah killed [[Hurmuzān]], an ex-[[Sasanian]] military officer who had been working for Umar as an adviser after his capture by the Muslims, as well as Jufayna, a Christian woman from [[al-Hira]] (Iraq) who had been taken to Medina to serve as a private tutor.<ref>{{harvnb|Madelung|1997|p=69}}.</ref>
[[Shia]] tradition has reported that Nahavandi killed only Omar and following the assassination [[Ali]] provided support and advice to Piruz and, through a miracle, transported him to Kashan, where he safely lived out the rest of his days among fellow adherents of Ali.<ref>{{cite book|author1=Michael M. J. Fischer|author-link1=Michael M. J. Fischer|title=Iran: From Religious Dispute to Revolution|date=2003|publisher=University of Wisconsin Press|isbn=9780299184735|pages=16–17|edition=reprint|quote=...Firuz made a two-bladed dagger with the handle in the middle and with this he killed 'Omar. He then ran out of the mill where the act had been committed. 'Ali happened to be sitting outside; as Firuz ran past, he rose and changed his seat. When pursuers came to 'Ali, they asked if he had seen Firuz. 'Ali replied, "As long as I have been sitting on this spot, I have not seen him." Having provided a temporary alibi for Firuz, 'Ali then advised Firuz to return to Iran and quickly take a wife. With a special prayer 'Ali transported Firuz to Kashan, normally a journey of several months. There he was welcomed and married. When his pursuers arrived in Kashan several months later inquiring about a certain Firuz recently come from Iraq, they were told that there was such a man but he had come several months ago and had married then, so he could not be the one they sought.}}</ref><ref name="Iran's Unresolved Revolution">{{cite book|author1=Mark Downes|title=Iran's Unresolved Revolution|date=2002|publisher=[[Ashgate Publishing]]|isbn=9780754631880|page=7|edition=illustrated}}</ref>


In earlier scholarship it was sometimes supposed that Abu Lu'lu'a had only been an instrument in the hands of a conspiracy lead by [[Ali]], [[al-Zubayr ibn al-Awwam]] and [[Talha ibn Ubayd Allah]] to overthrow Umar's reign and put Ali in his place,<ref>{{harvnb|Caetani|1905–1926|loc=vol. V, pp. 40–51}}, as reported by {{harvnb|Madelung|1997|pp=68–70}}.</ref> but this is rejected by more recent scholars.<ref>{{harvnb|Madelung|1997|pp=68–70}}; {{harvnb|Levi Della Vida|Bonner|1960–2007}}; {{harvnb|Pellat|2011}}.</ref> Nevertheless, when Ubayd Allah was subsequently acquitted of his crimes by Umar's successor [[Uthman]] (r. 644–656), Ali did protest against this and vowed to apply the regular punishment for murder if he were ever to be caliph.<ref>{{harvnb|Madelung|1997|pp=69–70}}.</ref> Just like Abu Lu'lu'a's assassination of Umar over something as trivial as a tax burden, Ubayd Allah's retaliatory killing of apparently random non-Arabs bears witness to the strong tensions that existed between Arabs and non-Arabs in the early Islamic caliphate.<ref>{{harvnb|Madelung|1997|p=75}}.</ref>
== Tomb ==
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[[Image:Abolulu.jpg|thumb|[[Tomb of Piruz Nahavandi]]|alt=]]
Pirūz Nahavandi's "revered" tomb<ref name="Iran's Unresolved Revolution"/> is located on the road from [[Kashan]] to Fins, constructed in an eleventh-century distinctive Persian-[[Khwarazmian dynasty|Khwarezmian]] dynastic architectural style, consisting of a courtyard, porch and conical dome decorated with turquoise coloured tiles, and painted ceilings. The original date of its construction is unknown, but in the second half of the fourteenth century it was fully restored and a new tombstone was placed over his grave."<ref>{{citation | title = CAIS NEWS: Tomb of Firuzan (Abu-lolo) in Kashan to be Destroyed |last=Mohammad-Ali E. |date=28 June 2007<!-- |url=http://www.cais-soas.com/News/2007/June2007/28-06.htm |access-date=28 March 2014-->}}</ref>


==Legacy==
In 2010, controversy was caused when the [[International Union for Muslim Scholars]] called for Nahavandi's tomb to be destroyed—a request which was not well received by some Iranians, having been perceived as a specifically anti-Iranian act. [[Al-Azhar University]] also demanded the Iranian government demolish the shrine; the issue caused the cancellation of diplomatic relations between the university and the Iranian government.<ref name="Raihan">{{cite book|author1=Raihan Ismail|title=Saudi Clerics and Shi'a Islam|date=2016|publisher=Oxford University Press|isbn=9780190627508|page=93}}</ref> These requests were made because the shrine is considered to be "offensive and un-Islamic" by mainstream Sunni scholars.<ref name="Raihan" /> Due to this Sunni pressure, it was reported that the Iranian government shut down the shrine in 2010.<ref name="Raihan" /> It is currently used as the local police head office.<ref>http://www.al-ahwaz.com/english/2010/news/8-10-2010-1-world.html</ref>
===Sanctuary in Kashan===
{{Main|Shrine of Abu Lu'lu'a}}
The historical Abu Lu'lu'a died shortly after his assassination of Umar, but in later times legends arose according to which Abu Lu'lu'a was saved from his pursuers by Ali. As these stories would have it, Ali instantaneously transported Abu Lu'lu'a by means of a special prayer to [[Kashan]] (a city in central Iran), where he married and lived out the rest of his life.<ref>{{harvnb|Fischer|1980|p=16}}; {{harvnb|Johnson|1994|p=127, note 23}}.</ref> A shrine was eventually dedicated to Abu Lu'lu'a in the vicinity of Kashan.<ref>{{harvnb|Algar|1990}}.</ref> Recently, there has been some controversy over this sanctuary, in which a number of [[Sunni]] institutions such as the [[al-Azhar University]] and the [[International Union for Muslim Scholars]] considered the shrine to be offensive and demanded the [[Iranian government]] to demolish it.<ref>{{harvnb|Ismail|2016|p=93}}, who also refers to the ''[[Al Arabiya]]'' news report by {{harvnb|Isma'il|2007}}.</ref>


===Annual celebration===
==Veneration==
{{Main|Omar Koshan}}
{{main|Eid-e-Shuja'|Safavid conversion of Iran to Shia Islam}}
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[[Image:Abolulu.jpg|thumb|upright=2.3|[[Tomb of Piruz Nahavandi|Shrine of Abu Lu'lu'a]] in [[Kashan]], Iran|alt=]]
Among some Shia Muslims, for the act of killing Omar, Nahavandi acquired the [[laqab|honorific title]] of ''Baba Shuja' al-Din'' ({{lit|Papa Brave of Religion}} or, roughly, 'the honored, brave defender of the religion').<ref>{{cite book|editor1-last=Melville|editor1-first=Charles Peter|title=Safavid Persia: the history and politics of an Islamic society|url=http://roosevelt.ucsd.edu/_files/mmw/mmw13/ShiiRitualsandPowerPages157to177.pdf|date=1996|publisher=I.B. Tauris|isbn=9781860640230|page=161|edition=illustrated}}</ref><ref>{{cite journal|last1=Johnson|first1=Rosemary Stanfield|date=1994|title=Sunni Survival in Safavid Iran: Anti‐Sunni Activities During the Reign of Tahmasp I|journal=Iranian Studies|volume=27|issue=1–4|pages=123–133|url=https://www.jstor.org/stable/4310889}} p. 127, note 23.</ref> The day of Omar's assassination (9 [[Rabi' al-awwal]]), and the glorification of Nahavandi, is still celebrated in remote Iranian villages and was previously celebrated in major Iranian cities until the protests of Arab countries resulted in its banning there by the authorities. The celebration is known as ''jashn-e Omar koshi'' (the celebration of the killing of Omar).<ref>{{cite book|editor1-last=Kessler|editor1-first=E. H.|editor2-last=Wong-Mingji|editor2-first=D.J.|title=Cultural Mythology and Global Leadership|date=2009|publisher=[[Edward Elgar Publishing]]|isbn=9781848447387|page=255}}</ref><ref>{{cite book|author1=Raihan Ismail|title=Saudi Clerics and Shi'a Islam|date=2016|publisher=Oxford University Press|isbn=9780190627508|pages=92–3}}</ref>
During the 16th-century [[Safavid conversion of Iran to Shia Islam]], a festival started to be celebrated in honor of Abu Lu'lu'a, commemorating his assassination of Umar ibn al-Khattab.<ref>{{harvnb|Algar|1990}}; {{harvnb|Torab|2007|p=196}}.</ref> Named {{transl|fa|Omar-koshan}} ({{lit|the killing of Umar}}), it was originally held around Abu Lu'lu'a's sanctuary in Kashan, each year at the anniversary of Umar's death ({{nowrap|26 Dhu al-Hijja}} of the Islamic year).<ref>{{harvnb|Johnson|1994|p=127, note 23}}; cf. {{harvnb|Algar|1990}}.</ref> However, later it also started to be celebrated elsewhere in Iran, sometimes on 9 [[Rabi' al-Awwal]] rather than on 26 Dhu al-Hijja.<ref>{{harvnb|Calmard|1996|p=161}}; {{harvnb|Algar|1990}}.</ref>


The festival celebrated Abu Lu'lu'a, nicknamed for the occasion {{transl|ar|Bābā Shujāʿ al-Dīn}} ({{lit|Father Courageous of the Faith}}), as a national hero who had defended the religion by killing the oppressive caliph.<ref>{{harvnb|Calmard|1996|p=161}}; {{harvnb|Johnson|1994|p=127, note 23}}; {{harvnb|Torab|2007|p=196}}.</ref> Umar was not only seen as a persecutor of non-Arabs, he was also thought to have threatened and injured the prophet Muhammad's daughter and Ali's wife [[Fatimah|Fatima]], who had cursed him for this.<ref>{{harvnb|Torab|2007|p=195}}.</ref> The new festival, which was related to the more general institution in early [[Safavid Iran]] of the ritual cursing of the first three [[Rashidun|Rashidun caliphs]] (who were all seen to have displaced Ali as the rightful caliph),<ref>{{harvnb|Algar|1990}}.</ref> involved the beating and burning of [[effigies]] of Umar, accompanied by the recitation of vilifying poetry ({{transl|fa|sabb}}) and cursing ({{transl|fa|laʿn)}}).<ref>{{harvnb|Algar|1990}}; {{harvnb|Torab|2007|p=194}}.</ref>
==See also==
* [[Hormuzan]]
* [[Muslim conquest of Persia]]


During the [[Qajar]] period (1789–1925) the ritual cursing and humiliation of the first three caliphs was gradually abandoned due to the improving political relations with the Sunni [[Ottomans]]. Thus, by the beginning of the 20th century, the festival of Omar Koshan had fallen into disuse in the major cities of Iran, surviving only in the countryside.<ref>{{harvnb|Algar|1990}}.</ref> This evolution, further spurred on by the rise of [[pan-islamism]] (an ideology advocating the unity of all Muslims, both Shi'is and Sunnis) in the late 19th century,<ref>{{harvnb|Algar|1990}}.</ref> reached a height with the [[Islamic Revolution]] in 1979, after which the ritual was officially banned in the [[Islamic Republic of Iran]].<ref>{{harvnb|Torab|2007|pp=194–195}}.</ref>
==Notes==

{{reflist|30em|group="Note"}}
Nevertheless, the festival itself is still celebrated in Iran, though often secretly and indoors rather than outdoors.<ref>{{harvnb|Torab|2007|p=195}}.</ref> It is now held on the 9th day of the month of Rabi' Al-Awwal of the Islamic year, lasting until the 27th of the same month.<ref>{{harvnb|Torab|2007|p=198}}.</ref> It is a [[carnival]]-type of festival in which social roles are reversed and communal norms upturned,<ref>{{harvnb|Torab|2007|p=194}}.</ref> generally functioning as a more lighthearted counterpart to the {{transl|fa|[[Ta'zieh]]}} passion plays commemorating the death of the prophet Muhammad's grandson [[Husayn ibn Ali]] at the [[Battle of Karbala]] in 680.<ref>{{harvnb|Algar|1990}}.</ref> Nowadays, the Umar who is scorned at the festival is sometimes taken to be [[Umar ibn Sa'ad]], the leader of the troops who killed Husayn.<ref>{{harvnb|Torab|2007|p=197}}.</ref>
{{notelist}}


==References==
==References==
{{Reflist}}
{{Reflist}}


==External links==
===Works cited===
*{{Encyclopædia Iranica|volume=4|fascicle=7|title=Caliphs and the Caliphate, as viewed by the Shiʿites of Persia||last=Algar|first=Hamid |pages=677–679|url=https://iranicaonline.org/articles/caliphs-and-the-caliphate-as-viewed-by-the-shiites-of-persia}}
{{Commons|Category:Piruz Nahavandi|Piruz Nahavandi}}
*{{cite book|last1=Caetani|first1=Leone|author1-link=Leone Caetani|date=1905–1926|title=Annali dell'Islam|series=10 vols.|location=Milan|publisher=Ulrico Hoepli|oclc=3423680|url=https://archive.org/details/annalidellislam05caetuoft}}
⚫
* {{Encyclopaedia Islamica|last1=Ishkevari|first1=Hasan Yusofi|last2=Nejad|first2=Saleh|title=Abū Luʾluʾ|year=2008|url=https://referenceworks.brillonline.com/entries/encyclopaedia-islamica/*-SIM_0169}}
*{{cite book|last1=Calmard|first1=Jean|date=1996|chapter= Shi‘i Rituals and Power II. The Consolidation of Safavid Shi‘ism: Folklore and Popular Religion|editor1-last=Melville|editor1-first=Charles|title=Safavid Persia: The History and Politics of an Islamic Society|series=Pembroke Persian Papers|volume=4|location=London|publisher=I.B. Tauris|isbn=1-86064-023-0|pages=139–190}}
* {{cite encyclopedia | title = ABŪ LOʾLOʾA | last = Pellat | first = Ch. | url = http://www.iranicaonline.org/articles/abu-loloa-a-persian-slave-of-mogira-b | encyclopedia = Encyclopaedia Iranica, Vol. I, Fasc. 3 | pages = 333–334 | year = 1983 }}
*{{cite encyclopedia|last1=Chkeidze|first1=Thea|date=2012|title=Georgia v. Linguistic Contacts with Iranian Languages|encyclopedia=Encyclopaedia Iranica|url=https://iranicaonline.org/articles/georgia-v-}}
*[http://www.persianmirror.com/Article_det.cfm?id=1575&getArticleCategory=58&getArticleSubCategory=32 Sunni Scholars Demand Destruction Of Persian National Hero Firuzan Tomb]
*{{cite book|last1=Fischer|first1=Michael M. J.|author1-link=Michael M. J. Fischer|date=1980|title=Iran: From Religious Dispute to Revolution|location=Cambridge, MA|publisher=Harvard University Press|isbn=9780674466159}}
⚫
*{{Encyclopaedia Islamica|last1=Ishkevari|first1=Hasan Yusofi|last2=Nejad|first2=Saleh|title=Abū Luʾluʾ|year=2008|doi=10.1163/1875-9831_isla_SIM_0169}}
*{{cite web|last1=Isma'il|first1=Faraj|year=2007|date=13 June 2007|title=بعد تدخل الاتحاد العالمي لعلماء المسلمين : السلطات الإيرانية تغلق مزار "أبو لؤلؤة المجوسي" قاتل عمر بن الخطاب|website=[[Al Arabiya]]|url-status=unfit|url=https://www.alarabiya.net/articles/2007/06/13/35462.html|archive-url=https://web.archive.org/web/20070615165941/https://www.alarabiya.net/articles/2007/06/13/35462.html|archive-date= 15 June 2007}}
*{{cite book|last1=Ismail|first1=Raihan|date=2016|title=Saudi clerics and Shī'a Islam|location=New York|publisher=Oxford University Press|isbn=9780190627508}}
*{{cite journal|last1=Johnson|first1=Rosemary Stanfield|date=1994|title=Sunni Survival in Safavid Iran: Anti‐Sunni Activities During the Reign of Tahmasp I|journal=Iranian Studies|volume=27|issue=1–4|pages=123–133|url=https://www.jstor.org/stable/4310889}}
*{{cite encyclopedia|last1=Levi Della Vida|first1=G.|author1-link=Giorgio Levi Della Vida|last2=Bonner|first2=M.|date=1960–2007|title=ʿUmar (I) b. al-Khaṭṭāb|editor1-last=Bearman|editor1-first=P.|editor1-link=Peri Bearman|editor2-last=Bianquis|editor2-first=Th.|editor2-link=Thierry Bianquis|editor3-last=Bosworth|editor3-first=C.E.|editor3-link=Clifford Edmund Bosworth|editor4-last=van Donzel|editor4-first=E.|editor4-link=Emeri Johannes van Donzel|editor5-last=Heinrichs|editor5-first=W.P.|editor5-link=Wolfhart Heinrichs|encyclopedia=Encyclopaedia of Islam, Second Edition|doi=10.1163/1573-3912_islam_SIM_7707}}
*{{cite book|last1=Madelung|first1=Wilferd|author1-link=Wilferd Madelung|date=1997|title=The Succession to Muhammad: A Study of the Early Caliphate|location=Cambridge|publisher=Cambridge University Press|isbn=0-521-56181-7|url=https://books.google.com/books?id=2QKBUwBUWWkC}}
*{{cite encyclopedia|last1=Pellat|first1=Charles|author1-link=Charles Pellat|date=2011|title=Abū Loʾloʾa|encyclopedia=Encyclopaedia Iranica|editor1-last=Yarshater|editor1-first=Ehsan|editor1-link=Ehsan Yarshater|url=https://iranicaonline.org/articles/abu-loloa-a-persian-slave-of-mogira-b}}
*{{cite book|last1=Rezakhani|first1=Khodadad|date=2017|title=ReOrienting the Sasanians: East Iran in Late Antiquity|location=Edinburgh|publisher=Edinburgh University Press|isbn=978-1-4744-0029-9}}
*{{cite book|last1=Torab|first1=Azam|date=2007|title=Performing Islam: Gender and Ritual in Iran|location=Leiden|publisher=Brill|doi=10.1163/9789047410546_009}}


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Revision as of 01:09, 16 September 2021

For the Sasanian king, see Peroz I.
Abū Luʾluʾa Fīrūz
Shrine of Abu Lu'lu'a in Kashan, Iran
Bornunknown date
Nihawānd, Iran (likely)
DiedHistorical: 644
Medina, Arabia
Legendary: after 644
Kashan, Iran
Other namesBaba Shuja' al-Din
Known forAssassinating the 2nd caliph Umar

Abū Luʾluʾa Fīrūz (Arabic: أبو لؤلؤة فيروز), also known today as Bābā Shujāʿ al-Dīn (Arabic: بابا شجاع الدين), was a Persian slave who killed the second Islamic caliph Umar ibn al-Khattab (r. 634–644) in November 644.

As a highly skilled craftsman, Abu Lu'lu'a was exceptionally allowed entrance to Medina, the capital of the early caliphate which was normally off-limits to non-Arabs, to work for the caliph. Enraged by the caliph's refusal to lift a tax imposed upon him by his Arab master al-Mughira ibn Shu'ba, Abu Lu'lu'a stabbed the caliph with a double-bladed knife while the latter was praying in the mosque, leaving him mortally wounded.

According to the historical accounts, Abu Lu'lu'a was either captured and executed in Medina, or committed suicide there. In retaliation, Ubayd Allah ibn Umar (one of Umar's sons) killed not only Abu Lu'lu'a's daughter, but also an ex-Sasanian military officer called Hurmuzān, and Jufayna, a Christian woman from al-Hira (Iraq) who served as a private tutor in a local family.

According to later legends, however, the prophet Muhammad's cousin and son-in-law Ali (later revered as the first Shi'ite Imam) saved Abu Lu'lu'a from his pursuers and miraculously transported him to Kashan (central Iran), where Abu Lu'lu'a married and lived out the rest of his life. At some point a shrine was erected for him there, which from the 16th century onward became the focus of a yearly festival celebrating his deeds, called Omar Koshan (lit. 'the killing of Umar').

Name

His given name was most likely Pērōz, a Middle Persian name meaning "Victorious" and Arabicized in the extant sources as Fīrūz or Fayrūz.[1] However, in the early sources he is more commonly referred to by his Arabic kunya (teknonym) Abū Luʾluʾa, meaning "Father of Pearl".[2] From the 16th or 17th century onward he also received the laqab (honorific nickname) Bābā Shujāʿ al-Dīn, lit. 'Father Courageous of the Faith'), which was associated with the annual celebrations held in his honor in early modern Iran (see below).[3]

Biography

Very little is known about his life.[4] According to some historical accounts, Abu Lu'lu'a was a Zoroastrian from Nihawānd (Iran), though other reports describe him as a Christian.[5] A highly skilled joiner and blacksmith,[6] Abu Lu'lu'a was probably taken captive by his Arab master al-Mughira ibn Shu'ba during the Battle of Nihawānd (642) and subsequently brought to Arabia, where he may also have converted to Islam.[7] Although Medina was generally off-limits to non-Arabs under Umar's reign, Abu Lu'lu'a was exceptionally allowed to enter the capital of the early caliphate, being sent there by al-Mughira to serve the caliph.[8]

When al-Mughira forced Abu Lu'lu'a to pay a kharāj tax of two dirhams a day,[9] Abu Lu'lu'a turned to Umar to protest this tax. However, Umar refused to lift the tax, thus provoking Abu Lu'lu'a's rage.[10] Although this is the reason given by most historical accounts for Abu Lu'lu'a's assassination of Umar,[11] Umar's harsh policies against non-Arabs are also likely to have played a prominent role.[12] One day when Umar was praying in the mosque of Medina, Abu Lu'lu'a stabbed him with a double-bladed dagger. According to some accounts, the caliph died on the same day, while other accounts maintain that he died three days later.[13] Umar died of his wounds on Wednesday 26 Dhu al-Hijjah of the Islamic year 23 (= 3 November 644 according to the Julian calendar, or 6 November 644 according to the Gregorian calendar).[14]

Some historical sources report that Abu Lu'lu'a was taken prisoner and executed for his assassination of Umar, while other sources claim that he committed suicide.[15] After Abu Lu'lu'a's death, his daughter was killed by Ubayd Allah ibn Umar (one of Umar's sons), who also declared his intention to kill all non-Arabs residing in Medina.[16] Thus, Ubayd Allah killed Hurmuzān, an ex-Sasanian military officer who had been working for Umar as an adviser after his capture by the Muslims, as well as Jufayna, a Christian woman from al-Hira (Iraq) who had been taken to Medina to serve as a private tutor.[17]

In earlier scholarship it was sometimes supposed that Abu Lu'lu'a had only been an instrument in the hands of a conspiracy lead by Ali, al-Zubayr ibn al-Awwam and Talha ibn Ubayd Allah to overthrow Umar's reign and put Ali in his place,[18] but this is rejected by more recent scholars.[19] Nevertheless, when Ubayd Allah was subsequently acquitted of his crimes by Umar's successor Uthman (r. 644–656), Ali did protest against this and vowed to apply the regular punishment for murder if he were ever to be caliph.[20] Just like Abu Lu'lu'a's assassination of Umar over something as trivial as a tax burden, Ubayd Allah's retaliatory killing of apparently random non-Arabs bears witness to the strong tensions that existed between Arabs and non-Arabs in the early Islamic caliphate.[21]

Legacy

Sanctuary in Kashan

Main article: Shrine of Abu Lu'lu'a

The historical Abu Lu'lu'a died shortly after his assassination of Umar, but in later times legends arose according to which Abu Lu'lu'a was saved from his pursuers by Ali. As these stories would have it, Ali instantaneously transported Abu Lu'lu'a by means of a special prayer to Kashan (a city in central Iran), where he married and lived out the rest of his life.[22] A shrine was eventually dedicated to Abu Lu'lu'a in the vicinity of Kashan.[23] Recently, there has been some controversy over this sanctuary, in which a number of Sunni institutions such as the al-Azhar University and the International Union for Muslim Scholars considered the shrine to be offensive and demanded the Iranian government to demolish it.[24]

Annual celebration

Main article: Omar Koshan
Shrine of Abu Lu'lu'a in Kashan, Iran

During the 16th-century Safavid conversion of Iran to Shia Islam, a festival started to be celebrated in honor of Abu Lu'lu'a, commemorating his assassination of Umar ibn al-Khattab.[25] Named Omar-koshan (lit. 'the killing of Umar'), it was originally held around Abu Lu'lu'a's sanctuary in Kashan, each year at the anniversary of Umar's death (26 Dhu al-Hijja of the Islamic year).[26] However, later it also started to be celebrated elsewhere in Iran, sometimes on 9 Rabi' al-Awwal rather than on 26 Dhu al-Hijja.[27]

The festival celebrated Abu Lu'lu'a, nicknamed for the occasion Bābā Shujāʿ al-Dīn (lit. 'Father Courageous of the Faith'), as a national hero who had defended the religion by killing the oppressive caliph.[28] Umar was not only seen as a persecutor of non-Arabs, he was also thought to have threatened and injured the prophet Muhammad's daughter and Ali's wife Fatima, who had cursed him for this.[29] The new festival, which was related to the more general institution in early Safavid Iran of the ritual cursing of the first three Rashidun caliphs (who were all seen to have displaced Ali as the rightful caliph),[30] involved the beating and burning of effigies of Umar, accompanied by the recitation of vilifying poetry (sabb) and cursing (laʿn)).[31]

During the Qajar period (1789–1925) the ritual cursing and humiliation of the first three caliphs was gradually abandoned due to the improving political relations with the Sunni Ottomans. Thus, by the beginning of the 20th century, the festival of Omar Koshan had fallen into disuse in the major cities of Iran, surviving only in the countryside.[32] This evolution, further spurred on by the rise of pan-islamism (an ideology advocating the unity of all Muslims, both Shi'is and Sunnis) in the late 19th century,[33] reached a height with the Islamic Revolution in 1979, after which the ritual was officially banned in the Islamic Republic of Iran.[34]

Nevertheless, the festival itself is still celebrated in Iran, though often secretly and indoors rather than outdoors.[35] It is now held on the 9th day of the month of Rabi' Al-Awwal of the Islamic year, lasting until the 27th of the same month.[36] It is a carnival-type of festival in which social roles are reversed and communal norms upturned,[37] generally functioning as a more lighthearted counterpart to the Ta'zieh passion plays commemorating the death of the prophet Muhammad's grandson Husayn ibn Ali at the Battle of Karbala in 680.[38] Nowadays, the Umar who is scorned at the festival is sometimes taken to be Umar ibn Sa'ad, the leader of the troops who killed Husayn.[39]

References

  1. ^ Most sources call him "Fīrūz"; see Ishkevari & Nejad 2008. Calmard 1996, p. 161 and Fischer 1980, p. 16 refer to him as "Firuz", Pellat 2011 as "Fērōz" (both of which are alternative transliterations for "Fīrūz"), and Madelung 1997, p. 75 as "Abū Luʾluʾa Fayrūz". On the Parthian and Middle Persian origin of the name, see Chkeidze 2012; on its meaning "Victorious", see Rezakhani 2017, p. 78.
  2. ^ Cf. the usage in Levi Della Vida & Bonner 1960–2007; Pellat 2011; Madelung 1997, pp. 68–70, 75, 346.
  3. ^ Johnson 1994, p. 127, note 23; Calmard 1996, p. 161.
  4. ^ Ishkevari & Nejad 2008.
  5. ^ Pellat 2011. Modern authors also take different views: Levi Della Vida & Bonner 1960–2007 merely state that he was a Christian slave, whereas Madelung 1997, p. 75, note 67 finds the sources claiming he was Christian unreliable.
  6. ^ Pellat 2011.
  7. ^ This is the hypothesis of Madelung 1997, p. 75, note 67.
  8. ^ Pellat 2011; cf. Madelung 1997, p. 75, note 64.
  9. ^ Other sources speak of three dirhams a month; see Pellat 2011.
  10. ^ Pellat 2011; Levi Della Vida & Bonner 1960–2007. As pointed out by Pellat 2011, other accounts rather maintain that Abu Lu'lu'a's was angry about the caliph's raising a kharāj tax on his master al-Mughira.
  11. ^ Levi Della Vida & Bonner 1960–2007.
  12. ^ This is the hypothesis of Madelung 1997, p. 75.
  13. ^ Pellat 2011.
  14. ^ Levi Della Vida & Bonner 1960–2007; Pellat 2011.
  15. ^ Pellat 2011.
  16. ^ Madelung 1997, p. 69.
  17. ^ Madelung 1997, p. 69.
  18. ^ Caetani 1905–1926, vol. V, pp. 40–51, as reported by Madelung 1997, pp. 68–70.
  19. ^ Madelung 1997, pp. 68–70; Levi Della Vida & Bonner 1960–2007; Pellat 2011.
  20. ^ Madelung 1997, pp. 69–70.
  21. ^ Madelung 1997, p. 75.
  22. ^ Fischer 1980, p. 16; Johnson 1994, p. 127, note 23.
  23. ^ Algar 1990.
  24. ^ Ismail 2016, p. 93, who also refers to the Al Arabiya news report by Isma'il 2007.
  25. ^ Algar 1990; Torab 2007, p. 196.
  26. ^ Johnson 1994, p. 127, note 23; cf. Algar 1990.
  27. ^ Calmard 1996, p. 161; Algar 1990.
  28. ^ Calmard 1996, p. 161; Johnson 1994, p. 127, note 23; Torab 2007, p. 196.
  29. ^ Torab 2007, p. 195.
  30. ^ Algar 1990.
  31. ^ Algar 1990; Torab 2007, p. 194.
  32. ^ Algar 1990.
  33. ^ Algar 1990.
  34. ^ Torab 2007, pp. 194–195.
  35. ^ Torab 2007, p. 195.
  36. ^ Torab 2007, p. 198.
  37. ^ Torab 2007, p. 194.
  38. ^ Algar 1990.
  39. ^ Torab 2007, p. 197.

Works cited

  • Algar, Hamid (1990). "Caliphs and the Caliphate, as viewed by the Shiʿites of Persia". In Yarshater, Ehsan (ed.). Encyclopædia Iranica, Volume IV/7: Calendars II–Cappadocia. London and New York: Routledge & Kegan Paul. pp. 677–679. ISBN 978-0-71009-130-7.
  • Caetani, Leone (1905–1926). Annali dell'Islam. 10 vols. Milan: Ulrico Hoepli. OCLC 3423680.
  • Calmard, Jean (1996). "Shi'i Rituals and Power II. The Consolidation of Safavid Shi'ism: Folklore and Popular Religion". In Melville, Charles (ed.). Safavid Persia: The History and Politics of an Islamic Society. Pembroke Persian Papers. Vol. 4. London: I.B. Tauris. pp. 139–190. ISBN 1-86064-023-0.
  • Chkeidze, Thea (2012). "Georgia v. Linguistic Contacts with Iranian Languages". Encyclopaedia Iranica.
  • Fischer, Michael M. J. (1980). Iran: From Religious Dispute to Revolution. Cambridge, MA: Harvard University Press. ISBN 9780674466159.
  • Ishkevari, Hasan Yusofi; Nejad, Saleh (2008). "Abū Luʾluʾ". In Madelung, Wilferd; Daftary, Farhad (eds.). Encyclopaedia Islamica Online. Brill Online. doi:10.1163/1875-9831_isla_SIM_0169. ISSN 1875-9831.
  • Isma'il, Faraj (13 June 2007). "بعد تدخل الاتحاد العالمي لعلماء المسلمين : السلطات الإيرانية تغلق مزار "أبو لؤلؤة المجوسي" قاتل عمر بن الخطاب". Al Arabiya. Archived from the original on 15 June 2007.{{cite web}}: CS1 maint: date and year (link) CS1 maint: unfit URL (link)
  • Ismail, Raihan (2016). Saudi clerics and Shī'a Islam. New York: Oxford University Press. ISBN 9780190627508.
  • Johnson, Rosemary Stanfield (1994). "Sunni Survival in Safavid Iran: Anti‐Sunni Activities During the Reign of Tahmasp I". Iranian Studies. 27 (1–4): 123–133.
  • Levi Della Vida, G.; Bonner, M. (1960–2007). "ʿUmar (I) b. al-Khaṭṭāb". In Bearman, P.; Bianquis, Th.; Bosworth, C.E.; van Donzel, E.; Heinrichs, W.P. (eds.). Encyclopaedia of Islam, Second Edition. doi:10.1163/1573-3912_islam_SIM_7707.
  • Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge: Cambridge University Press. ISBN 0-521-56181-7.
  • Pellat, Charles (2011). "Abū Loʾloʾa". In Yarshater, Ehsan (ed.). Encyclopaedia Iranica.
  • Rezakhani, Khodadad (2017). ReOrienting the Sasanians: East Iran in Late Antiquity. Edinburgh: Edinburgh University Press. ISBN 978-1-4744-0029-9.
  • Torab, Azam (2007). Performing Islam: Gender and Ritual in Iran. Leiden: Brill. doi:10.1163/9789047410546_009.
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