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102. Al-Husayn Bin Shu'ayb al-Mada'ini
Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
103. Al-Husayn Bin Salih al-Khath'ami
Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
104. Al-Husayn Bin 'Abd Rabbah
He exchanged letters with Imam al-Rida, peace be on him. His son 'Ali b. al-Husayn narrated the letters.
105. Al-Husayn Bin 'Ali Bin Rabï'
He was the retainer of the Hashimites. Al-Barqi numbered him as one of the companions of Imam al-Rida, peace be on him.
106. Al-Husayn Bin 'Ali Bin Yaqtïn
He is trustworthy. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
107. Al-Husayn Bin 'Umar
He is trustworthy. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
108. Al-Husayn Bin Qiyama
He was a Waqifi. Al-Kashi narrated on the authority of al-Husayn b. Bashshar, who said: "I and al-Husayn b. Qiyama asked permission (to visit) Imam al-Rida and he gave us permission. He asked us: 'What is your need?' Al-Husayn asked him: 'Will the earth be empty of an Imam?' 'No,' he replied, 'except the one who is silent and does not speak.' 'I have come to know that you are not an Imam,' al-Husayn declared. 'From whom have you come to know (that)?' asked the Imam. 'You have no son,' replied al-Husayn, 'it (the Imamate) belongs to the children. 'By Allah,' he, peace be on him, said, 'The days and nights will not pass unless a male is born from my own loins. He will undertake my position, give life to the truth, and destroy falsehood. '"
109. Al-Husayn Bin Musa
Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him, he also numbered him as one of the companions of Imam al-Kazim, and said: "He (al-Husayn b. Musa) was a Waqifi. 2" The Imam, peace be on him, has a letter which we will mention when we mention his letters.
110. Al-Husayn Bin Mayyah
Ibn Dawud reported on the authority of Ibn al-Ghada`'iri, (who said:) "He (al-Husayn b. Mayyah) was one of the companions of Imam al-Kazim and al-Rida, peace be on them. He is a weak (traditionalist) and an extremist).
111. Al-Husayn Bin Yasar al-Mada'ini
He narrated on the authority of Imam al-Rida, peace be on him, and 'Ali b. Ahmed b. Ashyam reported on his authority.
112. Hammad Bin Bakr Bin Mohammed al-Azdi
Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
113. Hammad Bin 'Uthman
b. 'Amru b. Khalid al-Fazari. He was their (the Imams') retainer. He was a Kufan. He lived at 'Arzam, and so he was ascribed to it. He and his brother 'Abd Allah are trustworthy. They narrated on the authority of Imam al-Sadiq, peace be on him. As for Hammad, he narrated on the authority of Imam al-Kazim and Imam al-Rida, peace be on them. He died in Kufa, in the year 190 A. H.
114. Hammad Bin 'Uthman al-Nab
Shaykh al-Barqi numbered him as one of the companions of Imam Abu Abd Allah, al-Kazim and al-Rida, peace be on them. Al-Kashi numbered him as one of those whose traditions the Shï'ites regard as authentic. He (Hammad b. 'Uthman) died in Ku`fa, in the year 190 A. H.
115. Hammad Bin 'Isa
His kunya is Abu Mohammed al-Juhni. He was originally from Kufa and lived in Basrah. He narrated twenty traditions on the authority of Imam Abu 'Abd Allah al-Sadiq, Imam Abu Hasan and Imam al-Rida, peace be on them. He is trustworthy and very truthful in his tradition. He said: "I heard seventy traditions from Abu 'Abd Allah, peace be on him, and I was still having doubt in myself until I confined myself to these twenty (traditions).
He came to Imam al-Kazim, peace be on him, and said to him: "May I be your ransom, supplicate Allah for me in order to provide me with a house, a wife, a son, a retainer and performing the hajj every year." So he (the Imam), peace be on him, said: "O Allah, bless Mohammed and the Household of Mohammed, and provide him with a house, a wife, a son, a retainer and performing the hajj more than fifty years."
Hammad said: "When he (the Imam) mentioned fifty years, I came to know that I would not perform the hajj more than fifty years." He added: "I performed the hajj forty-eight years. This is my house with which I have been provided. That is my wife behind the curtain, and she can hear my words. This is my son and this is my retainer. I have been provided with all of that." After this speech, he performed the hajj two years and completed fifty years. After the fifty (years), he went out to perform the hajj. He accompanied Abu al-'Abba`s al-Nawfali al-Qasï~r. When he reached the place of the ritual consecration, he entered the valley to wash himself. However, the flood carried him away and he drowned before performing the fifty-one hajj.
He wrote some books of which are the following:
1. Kitab al-Zakat (the Book of Alms).
2. Kitab al-Salat (the Book of Prayer).
116. Hamdan Bin Ibrahïm al-Ahwazi
He was from Kufa. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
117. Hamza Bin Buzaygh al-Waqifi
Ali b. Abu Hamza al-Bataiyini, Ziyad b. Marwan al-Qandi, and 'Uthman b. 'Isa al-Rawasi made him incline to the Waqifiya. That was when they craved for the lawful rights with which they were entrusted. They gave something of them to Hamza b. Buzaygh, Ibn Maka`ri, and Karra`m al-Khath'ami.
Ibrahïm b. Yahya b. Abu al-Bilad narrated, saying: [Al-Rida said:] "What did Hamza b. Buzaygh, the wretched one, do?" I (i.e. Ibrahïm b. Yahya` ) replied: "He has just come." So he, peace be on him, declared: "He (Hamza b. Buzaygh) claims that my father is still living. Today he is a doubter and tomorrow he will die unbeliever. "
118. Haydar Bin Ayyub
He was one of those who narrated the text from Abu al-Hasan Musa for the Imamate of his son, 'Ali al-Rida, peace be on him.
119. Khalaf Bin Salama al-Basri
Shaykh al-Tusi numbered him as one of the companions of Imam Abu al-Hasan al-Rida, peace be on him.
120. Khayran, the Retainer of Imam al-Rida
Al-Najashi said: "He (Khayran) has a book. Ahmed b. Mohammed b. Harun told us about the book. "
121. Darim Bin Qubaysa
Al-Najashi said: "Darim b. Qubaysa b. Nahshal b. Majjma', Abu al-Hasan al-Tamimi al-Darimi al-Sabih narrated on the authority of Imam al-Rida, peace be on him. He narrated on his authority Kitab al-Wujuh wa al-Naza'ir and Kitab al-Nasikh wa al-Mansukh (the Book of the Abrogating and the Abrogated (verses)."
However, Ibn al-Ghada'iri criticized him, saying: "None likes and trusts his (Darim's) traditions.
122. Dawud Bin Sulayman
b. Ja'far, Abu Ahmed al-Qazwïni. Ibn Nuh has mentioned him in his (book) al-Rijal. He (Da`wud) has a book on the authority of al-Rida, peace be on him.
123. Dawud Bin 'Ali al-'Abdi
He was one of the companions of al-Mahdi, the 'Abba`sid. Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.
124. Dawud Bin 'Ali al-Ya'qubi
haykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.3 Al-Najashi numbered him as one of those who narrated on the authority of Imam al-Kazim, peace be on him, and added that he was trustworthy and had a book.
125. Dawud Bin al-Qasim
b. Ishaq b. 'Abd Allah b. Ja'far b. Abu Talib, Abu Hisham al-Ja'fari. He had a great position with the Imams, peace be on them, such as Imam al-Rida, Imam al-Jawad, Imam al-Hadi, Imam al-Hasan al-'Askari, and the Argument of Allah on His earth, the awaited Imam, peace be on them. He narrated on their authority. He has traditions, questions, and good poetry concerning them. He was of great importance with the Sultan (ruler) and has a book.
Al-Kulayni reported on the authority of Da`wud b. al-Qa`sim, who said: "I went in to Abu Ja'far, peace be on him, and there were three pieces of paper without titles. I was unable to distinguish them, so l became grieved. He (i.e. Abu Ja'far) took one of them and said: 'This piece of paper belongs to so-and-so.' I became amazed (at him). Then he looked at me and smiled (at me). I said (to him): 'May I be your ransom, I am fond of eating clay. Pray to Allah for me.' He kept silent, and then he said to me: 'After three days starting (from this
day), Abu Hashim, Allah will remove eating clay from you.'" Abu Hashim said: "Nothing is more hateful to me than eating clay today.
126. Dawud Bin Mafna al-Sarmi
He was the retainer of the Banu (children) of Qurra, and the Banu of Hurma. He was from Kufa. He narrated on the authority of Imam al-Rida, peace be on him. His kunya is Abu Sulayman. He remained alive until the days of Abu al-Hasan al-'Askari, peace be on him, and he reported questions on his authority.
127. Dawud Bin al-Nu'man
Shaykh al-Tusi numbered him as one of the companions of Imam al-Rida, peace be on him.3 Al-Kashi reported on the authority of Hamdawayh, on the authority of his Shaykhs, who said: "Dawud b. al-Nu'man is good and meritorious. He is the uncle of al-Hasan b. 'Ali b. al-Nu'man. 'Ali b. al-Nu'man ordered his books to be given to Mohammed b. Isma'ïl b. Buzaygh.
128. Di'bil al-Khaza'i
He is the poet of Islam. He sacrificed his life for Allah, opposed the leaders of oppression and tyranny, supported the Imams of guidance and truth, and struggled bravely in their way. Hence, he was subject to the displeasure of the 'Abba`sid kings and their vengeance. Their organs and their detectives chased him, but he was steadfast paying no attention to terrors and misfortunes. Di'bil was the tongue of the front which opposed the corrupt 'Abba`sid government, which took exclusive possession of the blessings of the land and spent them generously on prostitution and impudence, and left the people to lead a life of poverty and deprivation. As a result, he satirized those kings and moved the discontent of the general populace against them.
We will briefly mention the life of Di'bil and give an outline of his inspired personality.
His Scientific Position
In addition to the literary talents with which he was endowed and which made him one of the leading generation of his time, Di'bil was a scholar. He narrated on the authority of Imam al-Rida, peace be on him, and Abu Ja'far Mohammed al-Jawa`d, peace be on them,1 who were two of the sources of Imami Jurisprudence. He also narrated on the authority of a group of the eminent figures of his time. The following are some of them:
1. Al-Ha`fiz Shu'ba b. al-Hajja`j who died in 160 A. H. Through this authority traditions are narrated on his authority in the books of the two parties (i. e. the Sunnis and the Shï~'ites), as it is in Shaykh al-Tusi's Amali, p. 240, and Ibn 'Asa`kir's Ta`rikh, vol. 5, p. 228.
2. Al-Hafiz Sufyan al-Thawri who died in the year 161 A. H. Ibn 'Asa`kir's Tarikh, vol. 5, p. 228.
3. The Imam of the Malikiya, Malik b. Anas who died in the year 179 A. H.
4. Abu Sa'ïd, Salim b. Nuh al-Basri who died after the year 200 A. H.
5. Abu 'Abd Allah Mohammed b. 'Amru al-Waqidi who died in the year 207 A. H.
6. Al-Ma'mun, the 'Abbasid Caliph, who died in the year 218 A. H.
7. Abu al-Fadl 'Abd Allah b. Sa'd al-Zuhri al-Baghdadi who died in the year 260 A. H.
8. Mohammed b. Salama. He (Di'bil) narrated on his (Mohammed b. Salama's) authority the famous sermon called al-Shaqshaqiya by the Commander of the faithful, peace be on him, in the manner of the Shaykh of the (Shï~'ite) Sect in his (book) al-Ama`li.
9. Sa'ïd b. Sufyan al-Aslami al-Madani, Shaykh al-Tusi's Ama`li, p. 227.
10. Mohammed b. Isma'ïl.
11. Mujashi' b. 'Umar.
12. Musa b. Sahl al-Rasibi. A group of the famous narrators also reported on the authority of Di'bil. The following are some of them:
1. Abu al-Hasan 'Ali, the brother of Di'bil.
2. Musa b. Hammad al-Yazïdi.
3. Abu al-Salt al-Harawi who died 236 A. H.
4. Harun b. 'Abd Allah al-Mahlabi.
5. 'Ali b. al-Hakam.
6. 'Abd Allah b. Sa'ïd al-Ashqari.
7. Musa b. 'Isa al-Marwazi.
8. Ibn al-Nadi Ahmed b. Abu Dawud who died 272 A. H.
9. Mohammed b. Musa al-Burayri.1
This point reveals that he had a scientific position, and that his knowledge was not confined to literature and poetry; rather it included tradition and jurisprudence.
His Works
Di'bil wrote some books which show his scientific abilities. They are as follows: 1. Kitab Tabaqat al-Shu'ara' (the Book of the Classes of Poets): It is one of the valuable books and among the reliable fundamentals in literature and biographies. The eminent authors such as Ibn 'Asa`kir, al-Khatïb al-Baghdadi, Ibn Khulakan, al-Yafi'i, and others narrated on his authority. The following are some chapters of the book:
A. The Stories of the Poets of Basrah.
B. The Stories of the Poets of al-Hija`z.
C. The Stories of the Poets of Baghdad.
The book contains other chapters. It is one of the references.
2. Kitab al-Wa`hida fi Manaqib al-'Arab wa Mathalibiha (the Book of the One on the good and bad Qualities of the Arabs).
3. Poetry Divan
The Divan was collected by al-Sawli and it contains three hundred pages, as Ibn al-Nadïm mentioned.1 It is not available in the cases of the Arab manuscripts. It is most likely that it has been lost just as the rest of the other manuscripts which the Arab and Islamic world has lost.
The late Professor 'Abd al-Sa`hib al-Dujayli did his best for several years in order to collect Di'bil's poetry and to manifest it to the world of publications under the title of Diwan Di'bil Bin 'Ali al-Khaza'i. The Divan was printed in Holy Najaf in the year 1382. It contains a full introduction in which the late professor has demonstrated the life and works of Di'bil. Through this task he has offered a service to thought and literature.
His Poetry
As for the poetry of Di'bil, it is one of the sources of Arab literature, for, in many of its stanzas, he has sincerely described the political and social life of his time and the various kinds of oppression and tyranny the people received from the 'Abba`sid rulers, whose reign was similar to that of the Umayyads; rather it was worse than that of the Umayyads.
His Praising and Lamenting for the 'Alawides
Di'bil gave his literature and thought to the 'Alawides, who summoned (mankind) to social justice and sincerely struggled in order to declare Human rights and to save the poor and the deprived from the crimes of the Umayyad and 'Abba`sid reign. The following are some examples of what he said concerning his praising and lamenting for them:
His praising the Commander of the faithful:
Verily he is pure, chaste, purified, and quick toward good things and blessings.
Youth and middle-aged, the best middle-aged and young man, the most excellent of them in lending a helping hand during distress.
The most brave of them in heart, the most truthful of them in brotherhood, and the greatest of them in glory and kinship.
He is the brother of the Chosen One; rather his son-in-law and his testamentary trustee from among the people and the cover for defects.
(His position to him) is as Ha`ru`n had with Musa in spite of the people low, ignoble, and with spilt skins. He (the Prophet) said: Whomsoever I am his master, then this ('Ali) is his master after my death.
He is my brother, my testamentary trustee, my cousin, my inheritor, and the one who pays my debts from among my promises.
There is no affectation in this poetry; rather it is harmonious with reality and is very truthful, for it gives an account of some qualities of the Commander of the faithful, peace be on him, of which are: He is pure, purified, the most generous of the people, and the most courageous of them in heart, for he entered the terrors of the battles. He is the lion who destroyed the forces of polytheism and unbelief. Moreover, he is the closest of all people to Allah's Messenger, may Allah bless him and his family, for he is his brother, his son-in-law, and his testamentary trustee. His position to him is as Ha`ru`n had with Musa, and he (the Prophet) said concerning him on the Day of Ghadï~r Khum: "Whomsoever I am his master, then this ('Ali) is his master after my death."
Now, let us listen to another part of his (Di'bil's) poetry:
The Qur'an speaks of the excellence of the Household of Mohammed, and the authority of their 'Ali cannot be denied.
The authority of the chosen one and best of the people is after the Prophet, the truthful one, the affectionate. When the needy came to him, he ('Ali) willingly stretched out his arm and hand.
So the needy took from him a ring which was the gift of the generous one, the munificent one and son of the munificent.
So the Most Merciful (Allah) has singled him out in His Revelation. He who has gained (qualities) like his glory, then let him number them.
Surely your walis (friends) are Allah, His Messenger, and the believers. So he who desires (to deny them), then let him deny (them).
Tomorrow Allah will be his opponent concerning it (authority), and Allah does not break His promise.
This poetry is very clear, for it gives an account of one of the merits of Imam 'Ali, the Commander of the faithful, peace be on him. This virtue is that a poor man went to the Mosque of the Messenger in Medina (Yathrib). The poor man asked the Muslims to help him, but none of them gave him anything. Meanwhile Imam 'Ali, the Commander of the faithful, peace be on him, was praying. He beckoned to the poor man and gave him his only ring. When the Imam had finished his payer, the revelation came down to Allah's Messenger, may Allah bless him and his family, in order to decorate him with the dearest medal of the heaven through this holy verse: Only Allah is your Friend (wali) and His apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow. The meaning of this verse is clear, for it has confined the general authority to Allah, the Exalted, the greatest Prophet, and Imam 'Ali, the Commander of the faithful, peace be on him, who paid the poor-rate while he was bowing.
This verse is one of the definite proofs of the Imamate of Imam 'Ali, the Commander of the faithful, peace be on him. Imam 'Ali is more entitled and appropriate to undertake the caliphate over the Muslims than those other than him. That is because Allah, the exalted, associated His authority with that of His Messenger and of the Commander of the faithful, peace be on him.
Now, let us listen to other lines which Di'bil composed concerning Imam 'Ali, peace be on him:
May Allah bless the pledge of allegiance to Ahmed (Mohammed) and his testamentary trustee. I mean the Imam, our envied friend.
I mean him who supported the Prophet Mohammed before the people, when he was young and a grown-up.
I mean him who removed the distresses and was not cowardly at the battles.
I mean the monotheist before every monotheist, who worshipped neither idol nor rock.
It was he who spent the night on Mohammed's bed, that he might protect him from schemes of the schemers.
He was advanced during the heat of the battles; neither old nor young can deny that.1 In these lines Di'bil demonstrates the support of Imam 'Ali to the Messenger, may Allah bless him and his family. That is because the Imam was the first to protect the word of monotheism. Through his efforts and struggle the religion of Islam was established. He removed the distresses from the Prophet, may Allah bless him and his family, during the most critical situations. At the Battles of Badr, Uhd, al-Khandaq (the Trench), he was the unique hero who struck off the heads of the polytheists, defeated their armies, and raised the banner of monotheism.
Then Di'bil demonstrates Imam 'Ali's spending the night on the bed of the Prophet, may Allah bless him and his family, and his protecting him with his own soul. The Imam voluntarily sacrificed his own life for Islam. So how great his favors toward this religion are! This is an example of what Di'bil composed on praising Imam 'Ali, the Commander of the faithful, peace be on him.
His Lamenting for Imam al-Husayn(A.S.)
The Muslims were terrified by the tragedy of Karbala`' at which the sacredness of the Messenger, may Allah bless him and his family, was violated because of the murder of his children and progeny. That was when the armies of the Umayyads savagely destroyed the family of the Prophet, may Allah bless him and his family, and, through killing them, committed the most horrible crime (in the history of mankind). This terrible tragedy shook human conscience, hence Di'bil, who was an 'Alawide in thought, mourned for Imam al-Husayn, peace be on him. He lamented for him in a group of wonderful poems of which are the following lines:
Have you shed tears, spent the night suffering from intense sighs, wept over the ruins of the family of Mohammed, and your chest has become narrow out of regrets?
Oh! Truly weep for them; make flow for them tears shed out of the misfortune.
Do not forget that they were befallen by the greatest misfortune on the Day of the Plains (tufuf).
May Allah water the graves on the plain of Kerbala`', the quarters of rain clouds.
And may He bless the soul and body of al-Husayn, who was thrown in the deserts between the two rivers, was killed without any guilt, called (the people) to support him when alone and single: Where, where are my protectors?
Shall I forget, while this river overflows, the one thirsty, killed, and wronged without being oppressive?
So say to the son of Sa'd, may Allah drive away his happiness: You will face the torture of the Fire and curses.
Throughout the time, as long as the east wind blows, in the late afternoon and in the early morning, I will invoke (Allah) against the people who all have gone astray and lost the statement of Allah's Messenger through vague errors.
They displayed the head of al-Husayn on a spear and drove (his) womenfolk bareheaded and sad.
They died thirsty and emigrants, and they left the schools of Allah's Revelation effaced.
It was difficult for the chosen One (the Prophet) to see his grandson remain thrown on earth and without burial.
The spearhead raised the head of his beloved one, and it was driven on the bayonets to Sha`m (Syria) by night.
He whose mother chewed Hamza's liver hit it with a rod.
These misfortunes made the eye of every monotheist flow blood, so the heart has stricken them with tears.
These lines represent the sorrow and grief of (Di'bil) al-Khaza`'i for the heavy misfortune which befell the grandson of the Messenger and his sweet basil. That is because the aggressors killed him in response to the desires of their Umayyad masters, and left his holy body thrown on the plateau of Karbala`'. They did not bury him. Rather they cut off his head, and displayed it throughout towns and cities in order to avenge themselves on Imam al-Husayn and to show their great happiness through murdering him. Now, let us listen to another part of Di'bil's lamenting for Imam al-Husayn, peace be on him: The head of the daughter of Mohammed and his testamentary trustee, O men, was displayed on a spear.
The Muslims saw it and hear (of it), but they showed neither impatience nor mercy toward it.
You have woken eyelids while you were sleep for them, and you have put to sleep an eye which had not slept but through you.
Your view made blind every eye that could see, and the news of your death deafened every hear that could hear.
Every garden wished that it could be a bed for you and a place for your grave.
Di'bil criticized the Muslims for their losing their enthusiasm, their submission to abasement and disgrace, cranked their necks with yielding to the government of Yazï~d (b. Mu'a`wiya) which disdained their values and fates, and raised the head of the grandson of their Prophet on the heads of their spears and displayed it through the cities and towns. All the Muslims heard and saw that but none of them showed his vengeance and displeasure toward Yazïd. However, I (i.e. the author) think that this situation resulted from violence and terrorism which were practiced against the community. In other words the authority punished the people because of doubt and accusation. Of course, this attitude spread fear and terror among the Muslims. These are some of Di'bil's elegies for (Imam al-Husayn), the master of martyrs, peace be on him.
His Satire
Di'bil was indignant with the 'Abbasid kings of his time and satirized them severely. He was not moved by sentiments and desires which had no relationship with the truth. He (satirized) those kings because they turned away from the truth, and employed the wealth of the community for their pleasures, for example, they spent a lot of money on the singers and the corrupt people, brought to their palaces what Allah had forbidden such as wine and various kinds of amusement, while the community led a life of poverty and deprivation. Now, let us listen to part of his satire:
His Satire upon al-Rashïd
When Imam al-Rida, peace be on him, died, al-Ma'mun hurried to bury him beside his father (Harun al-Rashïd). He was asked about that and he replied: "That Allah may forgive Harun (al-Rashïd) through his neighboring Imam al-Rida." When Di'bil heard of that, he ridiculed it and said:
Two graves are at Tus: (The grave) of the best of all people and the grave of the most wicked of them; this is among the moral lessons.
The nearness to the pure one does not benefit the unclean
one; nor does the nearness to the unclean one harm the pure one.
How far! Everyone is hostage to that which his own hands earn, so take or leave whatever you desire.
Which satire upon Harun (al-Rashïd) is bitterer than this? Di'bil sometimes described him as the most wicked of all people and sometimes as abominable, and that his nearness to the resting place of the Imam would not benefit him, for every person would be treated according to what his hands did, and there would be no advantage of other than that.
His Satire upon Ibrahïm
When al-Ma'mun appointed Imam al-Rida, peace be on him, as his heir apparent, the 'Abbasids became angry and pledged allegiance to Ibra`hïm, the leader of the singers, so Di'bil satirized him, saying:
Ibn Shakkla cried in Iraq and (among) its people, so those blind and foolish hurried to him.
If Ibrahim (Ibn Shakkla) undertakes it (the caliphate), then, after him, Makhariq and Zalzal will be appropriate for it. How do, and that does not occur, the dissolute inherit the caliphate one by one?
This is the bitterest kind of satire, for if the caliphate was appropriate for Ibrahïm, then it would be appropriate for singers other than him such as Makhariq, Zalzal, and Mariq. In this manner the state would belong to the singers, but it was impossible for it to reach this low level and the dissolute to undertake it one by one. It is strange that the soldiers gathered around Ibrahim's palace and asked him for their salaries, but he had no money left with him. A witty man addressed the soldiers, saying: "Ibrahim will go out. He will sing each group a song. Theses are your salaries!" As for Di'bil, he heard of that and said:
O soldiers, do not be hopeless; take your salaries and do not be displeased.
He will sing you a song which the beardless and the bearded enjoy.
Ma'bad's songs, for your leaders, neither enter the bag nor tie it.
In this manner the Caliph, whose book is the lute, provides his soldiers with the means of subsistence.
Have you seen this mockery at the leader of the singers who provided his soldiers with singing?
His Satire upon al-Mu'tasim
As for Di'bil's satire upon al-Mu'tasim, it is bitter and severe, for al-Mu'tasim was tyrannical and oppressive, had neither compassion nor mercy. Di'bil is truthful when he satirizes him with these poetry lines:
A sad lover weeps for the dispersion of the religion, and his eyes overflow with tears (for it).
An Imam has undertaken (the caliphate) while he has neither guidance nor religion nor intellect.
None has brought news that the like of him will someday rule or the Arabs follow him.
However, it is just as the past ancestors said when the misfortune became great:
The 'Abbasid kings are seven in the books, and the books have not told us about the eighth of them.
Likewise, the People of the Cave were seven noble ones in the Cave when they are numbered, and their eighth was a dog.
Surely, I regard their dog as higher than you in exaltedness, because you have sins while it had no sin.
When you have had an authority over us because of our misery, you look like an old woman who wears a crown, a necklace and a gown.
The authority of the people has become lost when Wasïf and Ashnas have seized it, and the distress has become great.
These lines represent affliction and unhappiness of the Muslims during the caliphate of al-Mu'tasim, who had no noble trait which would qualify him for the office of Islamic caliphate, which was the shadow of Allah on earth. During his reign, Di'bil remained hidden and chased by terror and fear, for al-Mu'tasim order his police to arrest him, but they did not find him. When al-Mu'tasim died, Di'bil satirized him with these lines:
When they had hidden him in the most evil grave for the most evil one and gone away, I said: Go to the Fire because your quality belongs to none except to Satans.
You have not disappeared until you pledged allegiance to him who damaged the Muslims and the religion.
His Satire upon al-Wathiq
When al-Wathiq became caliph, Di'bil wrote the following lines in satirizing him. He gave the lines to the chamberlain and said to him: "Say to al-Wathiq: 'Di'bil has praised you with these lines.'" These lines are as follows:
Praise belongs to Allah! There is no steadfastness nor endurance nor comfort when lovers repose.
A caliph has died but none has mourned for him; yet another has undertaken (the caliphate) but none is delighted with him.
So this (i.e. the former caliph) passed and evil omen passed to follow him; this (the latter) has risen, so woe and unhappiness have also risen.
When al-Wathiq opened (the letter) and read the poetry lines, he burst into anger. He ordered Di'bil to be arrested, but he did not find him until he (al-Wathiq) perished.
This is an example of his satire, which represents his enthusiasm toward the truth, his helping the oppressed and persecuted of his time.
Di'bil was one of those leaders who opposed the 'Abba`sid government of his time. It is an act of crime against thought that Di'bil is described as one with evil tongue and that none of the caliphs was safe from his tongue.1 This statement is cheap and far from reality.
Di'bil adored the members of the House (ahl al-Bayt), peace be on them, whom the 'Abba`sid government persecuted. This government spared no effort to wrong them and their followers. Accordingly, Di'bil was very eager, due to his faith, to support and defend them, and to defame their opponents. This is not a defect; rather it is pride and honor for him.
Di'bil joins the Garden
Throughout his life, Di'bil was a struggler and combatant. He ridiculed the kings of his time who made lawful what Allah had made unlawful. He lashed them with the bitterest kind of satire. As a result the authority followed him and intended to execute him, but he hid himself and began going from one country to another, followed by terror and fear. It is he who says in his immortal (poem) called al-Ta'iya:
I am terrified in the world and the efforts of its days, and I hope for security after my death.
Di'bil bravely announced his readiness for death, saying: "I have carried my wood (i.e. gibbet) on my shoulder for fifty years. I have looked for him who will crucify me on it, but I have not found him who will do that."
The death of Di'bil was at the hand of one of the wicked of his time, who was called Malik b. Tawq al-Taghlubi. Malik sought him, but he escaped to Basrah whose governor was Ishaq b. al-'Abbas al-'Abbasi. Ishaq was informed of Di'bil's satire upon him and he ordered him to be arrested. Di'bil was brought before him and he ordered the leather rug and the sword to be brought in order to behead him.
However, Di'bil denied the poem through which he satirized him. He said that one of his opponents had composed the poem and ascribed it to him in order to shed his blood. He begged Ishaq and he pardoned him from killing. But Isha`q ordered the sticks and whips to be brought and he began lashing Di'bil savagely. Then he released him and he fled to al-Ahwaz.
Malik b. Tawq hurried and dispatched a prudent, bold person and gave him poison. He ordered him to assassinate Di'bil. He gave him ten thousand dirhams in recompense for this crime. The man quickly headed for al-Ahwa`z. He spared no effort to find Di'bil. As a result he found him in one of the villages of al-Su`s. He assassinated him after the night prayer. He hit him on the upper part of his foot with a poisoned crutch. Di'bil's body became poisoned, and he died in the following morning. He was buried in the above-mentioned village. It was said that he was carried to al-Sus and was buried wherein.2 In this manner the life of this mujahid, who fought with oppression, expired. His friend, the great poet, Abu Tammam al-Ta'i lamented for him in these poetry lines:
The graves of Habïb and Di'bil have increased my love and kindled my love sickness when they died.
My brothers, the heaven is still thin and covers you with rain cloud.
One grave is near al-Ahwaz, it takes the mourner a long time to reach it, and the other is near al-Mousl. 3
May Allah have mercy on Di'bil, for he was one of the prominent Muslim figures. He died a martyr for the noble principles and the ideals which he adopted in all stages of his life.
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