After praising the Prophet, may Allah bless him and his family, al-Kumayt praised the great martyr, Ja'far al-Tayya`r, the cousin of the Prophet, may Allah bless him and his family. He also praised the immortal martyr, Hamza, the uncle of the Prophet, may Allah bless him and his family, saying:
The one who is adorned by two wings (i. e, Ja'far), and the son of Ha`la (i. e, Hamza), the lion of Allah, the brave defender, are from them (the Hashimites).
There is no cousin like this nor is there an uncle like this, who is the lord of uncles.
Then al-Kumayt praised the lord of the trustees, the gate of the city of the knowledge of the Prophet, may Allah bless him and his family, Ima`m 'Ali, the Commander of the Faithful, peace be on him, saying:
Al-Tajwabi (i. e. , Abd al-Rahma`n b. Muljim) ruined the throne of the community
through (murdering) the trustee (i. e. , Ima`m 'Ali).
He (Ima`m 'Ali) was chaste, glorious, good, and skillful in solving the affairs.
He was the trustee (of authority), the ruler, and the knight.
He sometimes fought against the polytheists, and sometimes with the Kha`rijites.
Then al-Kumayt mentioned Ima`m Husayn, the lord of martyrs, and the plant of sweet basil of Allah's Apostle, may Allah bless him and his family. He said:
The trustee of the trustee, the owner of the sound plan,who ruined the enemies on the day of the enmity.
Then al-Kumayt mentioned the tragedy of Ima`m Husayn, peace be on him. For that tragedy has saddened the souls. He said:
Many low people killed him at al-Taf (a place near Ku`fa).
When Ima`m Abu` Ja'far heard this line, he burst into tears. Then he said to al-Kumayt, as Allah's Apostle, may Allah bless him and his family, said to Hassan: "The Holy Spirit supports you as long as you defend, the members of the House (ahl-al-Bayt).(Qasas al'Arab, vol. 2, p. 296. Murujj al-Dhahab, vol. 2, p. 195)
Then al-Kumayt mentioned Abu` al-Fadl al-'Abba`s, the son of the Commander of the Faithful, peace be on him. For he sacrificed his soul for his brother, Ima`m Husayn, the lord of the free, peace be on him. He said:
And Abu` al-Fadl, indeed, their pretty remembrance, is the cure of selves from illnesses.(Maqatil al-Talibiyyin, p. 84)
Finally, al-Kumayt said:
Allah has made pure my love (for the Ha`shimites).
When al-Kumayt had finished reciting his wonderful poem, Ima`m Abu` Ja'far turned to the direction of the Kaaba. He invoked Allah for al-Kumayt, saying:
O Allah, have mercy on al-Kumayt, and forgive him (his sins).
The Ima`m repeated this supplication three times. Then he said to al-Kumayt: "O Kumayt, take this one hundred thousand (dirhams). I have collected it from household."However, al-Kumayt refused to accept the money. He said that he wanted a reward from Allah, the Exalted. Then he asked the Ima`m, peace be on him, for a shirt. So, the Ima`m gave him a shirt.(A'yan al-Shi'a, 1/4/515-516).
Al-Kumayt saw off the Ima`m. Then he went to 'Abd Allah b. al-Hasan. He recited to him his wonderful poem. So, 'Abd Allah admired the poem, and then he said to al-Kumayt: "O Abu` al-Mustahal, I have a country estate. I have been given four thousand dinars for it. This is the contract of it. I asked some witnesses to testify to that.
Then 'Abd Allah gave the contract to al-Kumayt. However, the latter refused to accept it, saying: "May my father and mother be ransom for you, I had composed poetry concerning other than you. I had wanted the world for it. By Allah, what I have said regarding you is for the sake of Allah. So, I will take neither money nor rewards for what I do for Allah.
Then 'Abd Allah insisted on that. So, al-Kumayt took the contract and went away. Some days passed. Then he came to 'Abd Allah and said to him:
I have a need.
What is it? I will fulfill all your needs.
Every need?"
Yes.
Accept this contract. And return the country estate.
Al-Kumayt gave 'Abd Allah the contract. So, the latter accepted it. Then 'Abd Allah b. Mu'a`wiya b. 'Abd Allah b. Ja'far rose. He took a bag and gave it to four of his retainers. He entered the houses of the Ha`shimites, saying:
O Ha`shimites, this is al-Kumayt. He says poetry about you while the people have kept silent towards your outstanding merits. He has exposed his blood to the Umayyads. Then reward him for that.
Thus, the 'Alids put dirhams and dinars into the bag. Moreover, the 'Alid ladies took off their ornaments and put them into the bag. So, 'Abd Allah collected one hundred thousand dirhams. Then he brought it to al-Kumayt and said to him:
O Abu` al-Mustahal, we have brought you a small reward. We are in the state of our enemy. We have collected this sum of money. The ornaments of the women are with it. Make use of it against your time.
However, al-Kumayt refused to accept the money, saying:
May my father and mother be ransom for you. When I praise you, I want nothing except Allah and His Apostle. I will take no reward from the world. Return the money to its people.
Abd Allah spared nothing to convince al-Kumayt to accept the money. However, the latter refused to accept it.( Muruj al-Dhahab, vol. 2, p. 195)

His Poem called al-La`miya
Al-Kumayt recited before Ima`m Abu` Ja'far, peace be on him, his poem called al-Lamiya. This poem moved the feelings and sentiments of the Ima`m. For, in this poem, al-Kumayt mentioned the painful political events at that time. He also mentioned the persecutions from which the members of the House (ahl al-Bayt), peace be on them, suffered. In the beginning of the poem, he said:
Does the one who commits sins, follows his caprice, pays no attention to wisdom, consider carefully the final results? Does the one whose heart evil and mistreatment control understand the truth?
Does the community wake for its own affair, rise from its lull and slumber, so it takes off the garment of laziness and cowardice, and removes the oppression and tyranny that have befallen it?
The silence (of the people) towards oppression has become long. If this oppression was changed, their silence would be better for them.
In these lines, al-Kumayt summoned the Moslems to end their silence. He warned them from lull and laziness. Then he encouraged them to revolt against the Umayyads, who persecuted the people.
In this wonderful poem, al-Kumayt said:
The (religious) precepts have been canceled.
It seams that we follow a religion other than our religion.
Our words are those of the leading prophets.
However, our deeds are those of the people
who lived before Islam.
We are satisfied with the world,
from which we do not want to separate our souls.
Yet, in it, we die and are killed.
We cling to it. It is like a shield of which we are afraid.
In the first line, al-Kumayt mentioned that the Umayyads stopped the religious precepts and the Islamic fundamentals. Thus, it seemed that the Moslems followed a religion other than the religion of Islam.
In the second line, he dispraised the Umayyad rulers. For their words were of the righteous. Still, their deeds were contrary to their words. Rather, their deeds were of the people who lived before Islam.
In the last two lines, he ascribed that state of the Moslems to their love for the world. So, they did not revolt against the Umayyad government. Then al-Kumayt said:
The people are neglected. They are like the camels that graze without a driver.
O Politicians, answer what we ask you about. By my life, there are eloquent ones among you.
Are you the people of the Book? Do you rule the people according to it?
In the first line, al-Kumayt said that the Umayyads neglected the affairs of the people. So, the people became like the neglected camels, which had no driver to take care of them. In the last two lines, he asked those politicians if they were the people of the Book, and if they ruled the people according to it. If they were so, then why did they deviate from the religion? Why did they neglect its teachings? Then al-Kumayt went on asking the Umayyads about that negligence. He ascribed oppression and tyranny to them. He numbered their bad qualities. Then he summoned the Moslems to revolt against them.
Then he mentioned Ima`m Husayn, the father of the free, peace be on him, saying:
Their swords selected al-Husayn and his companions, as the one who selected plants.
Their horses were covered with blood from the family of Mohammed.
The Prophet of Allah was absent from among them. His absence was a misfortune that befell people.
Al-Kumayt's words and sentiments were truthful when he elegized al-Husayn, peace be on him. His lines moved Ima`m Abu` Ja'far, peace be on him, very much. Then al-Kumayt said:
The fighters hit him (al-Husayn) through the bow of other than them.
The first (Hisha`m) gave error to the last.
In this line, al-Kumayt said that the members of the House (ahl al-Bayt), peace be on them, were liable to many disasters. The previous people were responsible for such disasters. For they helped the Umayyads seize the authority and rule over the Moslems. When Ima`m Abu` Ja'far heard this line, he was full of sadness. So, he raised his hands towards the sky. Then he invoked Allah for al-Kumayt, saying: "O Allah, forgive al-Kumayt.
With this, we will end our talk about al-Kumayt's poem called Lamiya. In this poem it was mentioned that he elegized Ima`m Abu` Ja'far, peace be on him. In it he said:
I will die for the Truth, as Abu` Ja'far died.
Surely, al-Kumayt composed this line after the death of Abu` Ja'far, peace be on him. Then the line has been added to his poem called al-Lamiya.

His Poem called al-'Ayniya
The following is another wonderful poem of his poems called al-Hashimiyats. Al-Kumayt came to Ima`m Abu` Ja'far, peace be on him, to recite this poem before him. He said to him: "I have written poetry. If I reveal it, I will be killed. If conceal it, I am afraid of Allah, the Most High." Then he recited for the Ima`m, peace be on him, this wonderful poem:
Sleeplessness has dismissed sleep from your eye.
And a care brings tears from it.
The care has controlled the heart. It moves the illness and sadness (in the heart), which has been prevented from happiness.
That is for the missing of the chiefs from Quraysh.
In these lines, al-Kumayt described his continuous cares. For they made him sleepless. They made him know nothing except sadness and sorrow. For he always thought about the disasters and misfortunes that befell his 'Alid masters. Those disasters and misfortunes burnt his heart. They filled him with sorrow and sadness.
In his poem called al-'Ayniya, al-Kumayt described his master, Ima`m 'Ali, the Commander of the Faithful, peace be on him. He said:
With the Most Merciful (Allah), he (the Prophet) discloses al-Matha`ni (Surat al-Fa`tiha).
Abu` Hasan (Imam 'Ali) was a chosen one for him.
His cousin who degraded his own caprice.
He hastened to please his Creator.
The Prophet chose him, irrespective of those who refused to mention his outstanding merits.
He announced his authority on the day of Ghadir Khum.
However, the men pledged allegiance to each other.
They forgot his right and wronged him.
In these lines, al-Kumayt mentioned Ima`m 'Ali, the commander of the faithful, peace be on him. He mentioned that the Ima`m, peace be on him, supported the Prophet, may Allah bless him and his family, when he announced his bright message. The Ima`m protected him from the oppressive aggressors. From that he wanted nothing except Allah's pleasure and the hereafter. The Ima`m, peace be on him, had outstanding spiritual abilities.
So, the Prophet, may Allah bless him and his family, chose him. He made him his helper and the successor after him. He announced that in the general meeting he held at Ghadir Khum. He announced his Ima`mate and his succession (to authority) after him. In this connection, the Prophet, may Allah bless him and his family, said: "Whoever I am the master of, this man, 'Ali is his master. O Allah, befriend whoever befriends, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him.
Thus, Allah and His Apostle pledged allegiance to Ima`m 'Ali, the Commander of the Faithful, and the first leader of the Islamic Message. However, the people paid no attention to this homage. They ignored their pledge of allegiance to the Ima`m and forgot his high rank. So, they held a meeting under the shelter (saqifa). History books have mentioned in detail this event.
Then al-Kumayt went on reciting his wonderful poem, saying:
Even you are afraid of the sword and the whip, say to the Umayyads wherever they are:
Fie on the time when I am cowardly and obedient to you.
May Allah make hungry him whom you have satisfied.
May He make full him whom you have made hungry through your tyranny.
( Al-Hashimiyat, pp. 81-82)
In these lines, al-Kumayt mentioned the Umayyads. He invoked Allah against their hirelings. He asked Allah to starve them and to deprive them of His mercy. For they were full of the money and gifts of the Umayyds. Meanwhile he invoked Allah for those whom the Umayyads wronged. He asked Him to enrich them and to make them lead a happy life. Then al-Kumayt mentioned the Ha`shimites. He said that they were the leaders of the community. So, they would let the community live in comfort.
The historians said: "When Ima`m Abu` Ja'far, peace be on him, heard this poem, he admired it. Then he said: 'O Allah, be sufficient to al-Kumayt.
The Ima`m repeated this supplication three times. So, Allah saved al-Kumayt from the prison of the Umayyads.(Akhbar Shu'ara' al-Shi'a, pp. 72-73)

His firm Struggle
Al-Kumayt struggled firmly for his beliefs and fundamentals. In the most critical circumstances, he proclaimed the laudable deeds and outstanding merits of the members of the House (ahl al-Bayt), peace be on them. He summoned the people to support them. In the meantime he summoned them to revolt against the tyrannical Umayyads. He played an important role in shaking and overthrowing the Umayyad entity. The following is some of his efforts in this connection:

1. His praising ahl al-Bayt
Al-Kumayt praised the members of the House (ahl al-Bayt), peace be on them, very much. He numbered their noble deeds and their outstanding qualities in his poems called al-Hashimyat, which are the most valuable masterpieces in Arab literature. Worth mentioning, his poems played an effective role in enlightening the Moslems. The made them detest the Umayyads.
Al-Kumayt praised the members of the House (ahl al-Bayt), peace be on them. However, the Umayyds officially prevented the people from praising them.
Rather, they forced the people to curse them on the pulpits. They ordered the teachers to make their pupils detest them. They formed committees to make traditions to defame them. Moreover, they punished severely those who mentioned their laudable deeds. So, al-Kumayt endangered himself when he praised the members of the House (ahl al-Bayt), peace be on them. For he resisted the desires of the authority. Besides, he opposed its policies.

2. His dispraising the Umayyds
Al-Kumayt played a dangerous role in opposing the Umayyds. For he dispraised their kings. He numbered their bad deeds. In his poetry, he pictured them as the worst creatures. The people memorized what he composed about them. So, they turned away from the Umayyads. They were indignant with them. Thus, his dispraise was among the factors that overthrew the Umayyd government. Among his words on them are:
Even you are afraid of the sword and the whip, say to the Umayyads wherever they are:
Fie on the time when I am cowardly and obedient to you.
May Allah make hungry him whom you have satisfied.
May He make full him whom you have made hungry through your tyranny.
He recited these lines before Ima`m Abu` Ja'far, peace be on him. So, the Ima`m asked Allah to forgive al-Kumayt and to be pleased with him.( Mu'jam al-Shu'ara', p. 348)
Al-Kumayt also dispraised Hisha`m b. 'Abd al-Malik. He said:
Our words are those of the leading prophets.
However, our deeds are those of the people
who lived before Islam.( Mu'jam al-Shu'ara', p. 348)
Al-Kumayt also dispraised the supporters and the hirelings of the Umayyads. For example, he dispraised al-Hakim b. 'Ayya`sh al-Kalbi. He prided himself of dispraising the Umayyads.
So, his son al-Mustahal hastened to him and blamed him for boasting of the Umayyads, saying:
Father, you dispraised and defamed al-Kalbi. Then you boasted of the Umayyads. Yet you have regarded them as unbelievers. Would you boast of 'Ali and the Ha`shimites, whom you follow?
So, al-Kumayt replied:
My little son, al-Kalbi has devoted himself to the Umayyads, the enemies of 'Ali. If I mentioned 'Ali, al-Kalbi would leave mentioning my name, and he would dispraise him. Thus, I would expose 'Ali to dispraise.
Thus, al-Kalbi refrained from answering al-Kumayt. However, he let sorrow and sadness hurt him.(Al-Aghani, vol. 15, p. 129)

3. His moving Tribalism between the Yemenis and the Naza`ris
Al-Kumayt played a dangerous role in destroying the Umayyad state. He spared no effort to stir up discord between the Yemenis and the Nazaris, the most important of the Arab tribes in number and influence and supporting the Umayyad government. In his poems, al-Kumayt dispraised the Yemenis. He numbered their defects. Al-Mas'u`di reported the reason al-Kumayt dispraised the Yemenis. He said that al-Kumayt visited Abd Allah b. al-Hasan.
The latter asked the former to compose poetry to sow division among the Arabs to overthrow the Umayyad state. So, al-Kumayt accepted that. Then he composed wonderful poems. In them, he glorified the Yemenis, and mentioned their laudable deeds. Meanwhile he dispraised the Qahtanis.
His poetry had great effects on the hearts. Thus, it moved malice and hatred between the two tribes. Di'bil al-Khuza`'i, the Poet of the members of the House (ahl al-Bayt), peace be on them, supported the Qahtanis. I think that there was a secret agreement between al-Kumayt and Di'bil. For they were among the poets of the members of the House (ahl al-Bayt), peace be on them.
So, each tribe mentioned its own laudable deeds. Meanwhile they defamed each other. Thus, enmity took place between them. Then the enmity included the people of the villages and the desert. Accordingly, their hearts were full of malice and hatred. Discords occurred between the two families. Marwa`n b. Mohammed al-Ju'di, the last Umayyad king, sided with the Nazaris. The Yemenis deviated from the Umayyads. Then they joined the 'Abba`sids. With that the Umayyad state collapsed. Ahmed Amin said: "A short time after al-Kumayt, the Umayyad state was overthrown.( Duha al-Islam, vol. 3, p. 206)

His Arrest
Al-Kumayt satirized the Yemenis. His satire became famous. The people talked about it in their assemblies and clubs. Kha`lid b. 'Abd Allah al-Qasri, the governor of Ku`fa heard of it. He sided with the Yemenis. He said: "By Allah, I will kill al-Kumayt."The historians said: "Kha`lid b. 'Abd Allah al-Qasri bought a very beautiful slave girl. He made her memorize al-Kumayt's poems called al-Ha`shimiya`t. After she had memorized them, he gave her as a gift to Hisha`m b. 'Abd al-Malik. He wrote to him about al-Kumayt's stories and satire against the Umayyads. He sent him al-Kumayt's poem, in which he said:
O Lord, victory is sought through You.
O Lord, reliance is on You.
It is a long poem. In it al-Kumayt elegized Zayd b. 'Ali, the great martyr, and his son al-Husayn b. Zayd, the immortal martyr. In it, he also praised the Ha`shimites. When Hisha`m received the poem and read it, he became very angry. He wrote Kha`lid a letter, in which he ordered him to cut off al-Kumayt's tongue and hand. So, Kha`lid b. 'Abd Allah al-Qasri ordered the police to arrest al-Kumayt. The police arrested him and imprisoned him. He remained in prison for some days. During them he suffered from persecutions.(Al-Aghani, vol. 15, p. 114)

His Escape from Prison
Al-Kumayt remained in prison. He was afraid and worried. Cares and troubles controlled him. He did not know the time of his execution. The historians said: "Al-Kumayt had a close friend called Aba`n b. al-Walid al-'Ajali. The Umayyads had appointed Aba`n governor over Wa`sit. When Aba`n heard of al-Kumayt's news, he wrote him a letter. In the letter, he said: 'You will be executed. Send for your wife. Put on her clothes, and order her to stay in prison.' He gave the letter to his retainer and ordered him to go quickly to al-Kumayt. Al-Kumayt did that and escaped from prison.(Muqaddamat al-Hashimiyat, p. 17)

Al-Kumayt received Forgiveness
The authorities sought for al-Kumayt everywhere, but could not find him. For he hid himself from them. Al-Kumayt intended to praise Hisha`m and the Umayyads to save himself from them. He had sent his nephew, Ward, to Ima`m Abu` Ja'far, peace be on him, to ask his permission before he did that. Thus, the Ima`m, peace be on him, permitted him. Then Ward came back to his uncle and told him about the Ima`m's pleasures. (Muqaddamat al-Hashimiyat, p. 17)
So, al-Kumayt and a group of the Asadis headed for Damascus. When they arrived in it, they went to a group of the chiefs of Quraysh. They told them about the matter. They accepted that, and then they except al-Kumayt went to 'Unbisa b. Sa'id b. al-'As. They said to him:
O Abu` Kha`lid, Allah has given you this noble deed. This is al-Kumayt b. Zayd, the poet of Madar. The Commander of the Faithful (i. e. , Hisha`m) ordered him to be killed. However, he escaped. He has come to you and us.
'Unbisa responded to them. He went to Moslima b. Hisha`m and said to him:
"O Abu` Shakir, I have brought you a noble deed through which you reach the pleiades.""What is it?"asked Moslima. They told him about the matter. So, Moslima protected al-Kumayt.1That became famous. When Hisha`m heard of it, he summoned his son Moslima and asked him: "Why have you protected al-Kumayt without an order from the Commander of the Faithful?"
I have been waiting for the calmness of his anger," replied Moslima.
Bring him immediately," Hisha`m commanded.
Moslima left the assembly of his father. He went to al-Kumayt and said to him: "O Abu` al-Mustahal, the Commander of the Faithful has commanded me to bring you to him.
Abu` Shakir, do you want to submit me to him?" asked al-Kumayt.
No," replied Moslima.
Moslima paved the way to his salvation. He said to him: "Mu'a`wiya b. Hisha`m has recently died. He (Hisha`m) is very sad for him. When the night comes, sit by his grave. I will send you his children. When he summons you, ask them to tie their clothes to your clothes. Ask them to say: This man has sought protection with the grave of our father. We are worthy of protecting him."Then Moslima left al-Kumayt and went away. When it got dark, al-Kumayt headed for the grave and sat by it. When Hisha`m entered upon morning, he came to the grave of his son
Then he asked: "Who is that over there?""Perhaps, he is a seeker of protection with the grave,"they replied. "Everyone is given protection except al-Kumayt,"Hisha`m said. It was said to him: "He is al-Kumayt."He ordered him to be brought. He was brought. The children had tied their clothes to his clothes. When Hisha`m looked at them, he burst into tears. Then the children said: "O Commander of the Faithful, he has sought protection with the grave of our father. My father has died. Forgive al-Kumayt for him and us."So, Hisha`m wept.
Then al-Kumayt praised Hisha`m with some lines of poetry. So Hisha`m said: "Poetry should be like these lines. I am pleased with you"
Al-Kumayt thanked him for that. He asked him to prevent Kha`lid b. 'Abd Allah al-Qasri from pursuing him. Hisha`m accepted that. Then he ordered forty thousand dirhams and thirty garments to be given to al-Kumayt. Then he wrote to Kha`lid to release al-Kumayt's wife and to give her twenty thousand dirhams and thirty garments. So, Kha`lid did that.(Al-Aghani, vol. 15, pp. 115-119)
Al-Kumayt could overcome the events with his cleverness, his eloquent words, and his strong character. He showed neither weakness nor fear before the tyrannical ruler, Hisha`m. Rather he showed sold will and firm determination. He was not satisfied with safety and salvation. Rather, he asked Hisha`m to prevent Kha`lid, the governor of Ku`fa, from pursuing him.

Admonition and Apology
Al-Kumayt came to Ima`m Abu` Ja'far, peace be on him. The Ima`m welcomed him, sat beside him, smiled at him, and blamed him in a friendly manner, saying:
O al-Kumayt, is it you who said:
Now I have joined the Umayyads?"
Thus, al-Kumayt apologized to the Ima`m for that. He answered as the knowledgeable jurist did:
Yes, I have said that. I do not want the world through these
words. For I have recognized your outstanding merits.
Ima`m al-Ba`qir, peace be on him, was pleased with al-Kumayt. Then he said to him: "If you said that out of precautionary dissimulation, there would be no harm on you. For precautionary dissimulation is lawful.
That occurred for he asked no permission from the Ima`m to praise the Umayyads. Al-Kumayt sincerely loved the members of the House (ahl al-Bayt), peace be on them. He was obedient to them. Many tribulations befell him for them. Namely, he was liable to the wrath and adversities of the Umayyads. He ended part of his lifetime in prison. There he was full of fright. From that he wanted nothing except Allah's pleasure and the hereafter.

To Paradise
Al-Kumayt was a brave man. He defended the rights of the members of the House (ahl al-Bayt), peace be on them. Thus, Allah willed to grant him martyrdom at the hand of the most wicked ones of His creatures. That was as follows: Kha`lid al-Qasri, who punished al-Kumayt severely, was removed from the office. Then Yousif b. 'Amr was appointed ruler over Iraq. So, al-Kumayt went to him to praise him with a poem. Meanwhile he dispraised Kha`lid al-Qasri. However, Yousif's guards sided with him. So, they stabbed al-Kumayt in the abdomen with their swords.
He went out of Yousif's room. He fainted, and then he recovered. He was heard say: "O Allah, Mohammed's family! O Allah, Mohammed's family!

Di'bil al-Khaza'i
The great poet, Di'bil al-Khaza'i, who revolted against oppression and tyranny, expressed the sufferings of the oppressed and the deprived was the famous revolutionary poet during the lifetime of Imam Reza(A.S.).
A group of Shi'ite poets traveled to Khurasa`n to meet Imam Reza(A.S.). Di'bil had said to his friend Ibra`him: "I want to accompany you to Khurasa`n."
"How nice a companion and accompanied one your are!" exclaimed Ibra`him, "surely we have followed the precondition of Bashsha`r."
"What is his precondition?" asked Di'bil.
He has said his statement:
The best brother whom I fraternize is he whose baggage I carry, and who carries my baggage when I ask him to carry them.
When a time turns away from him, I have confidence in him; and when the time turns away from me, he has confidence in me.
His property belongs to me and I do not fear his miserliness; my property belongs to him, and he does not fear my miserliness throughout the time.
During their journey, they were robbed, so they were forced to ride donkeys carrying thorns, so Ibra`him composed, saying:
They have been loaded thorns instead of pottery; they are drunk not because of wine; rather because of intense weakness.
He asked Razأ¯n to complete this (poetry line), and he said:
So if you, in spite of that, come to playing and amusement, then your state concerning it is equal and will not persist in decrease.
Then he said to Di'bil: "Complete this (poetry line), O Abu` 'Ali." And he said:
If that has passed, so be witty and hasten to play and amuse (our selves), for surely I am going to sell my sandals.
Then the caravan of these eminent figures began covering the desert paying no attention to anything until it arrived in Khurasa`n. Shortly after their arrival there, they hurried to meet the Ima`m Reza, peace be on him, so Di'bil recited to him his poem called al-Ta`'iya, which we will mention, and Ibra`him b. al-'Abba`s composed before him a poem of which the historians have narrated nothing except this line:
The deaths of the children of the Prophet Mohammed(S.A.W.) have removed the pains of the heart after endurance.
As for the Ima`m Reza(A.S.), he warmly received them, honored and magnified them.

Imam Reza(A.S.) awards a Prize to Di'bil
The Imam gave to Di'bil a parcel in which there was ten thousands of the dirhams struck with his name. It is worth mentioning that the dirhams had not been placed in the hand of anyone before Di'bil, so Di'bil refused to take them and said: "No, by Allah, I have not wanted this (money); nor have I gone out for it. I have come to have the honor of him and to look at his face."
Then he asked the servant of the Imam Reza(A.S.) to ask the Imam in order to give him one of his garments, so the Imam gave him a silk garment along with dirhams and said to him: "Take this parcel, for you will be in need of it."
Di'bil departed until he arrived at Qum and there a talk about the Ima`m's garment was announced, so the Qummis hurried to Di'bil and asked him to sell them the garment for thirty thousand dirhams. He refused that and left the Qummis, but a group of them followed him and said to him:
"You must take the money or you better know."
"By Allah, surely I will not give it to you on my on accord," retorted Di'bil, "nor will it benefit you when you take it by force, for it is wanted only for Allah, the Great and Almighty, and it is forbidden for you to wear it."
Then he swore by Allah that he would not sell it to them unless they gave him a piece of it, that it might be placed in his shroud. So they gave him one sleeve, and it was placed in his shrouds. The narrators have mentioned: "The most beloved wife to Di'bil became ill. So he bandaged her with what he had of the garment of the Ima`m, peace be on him, and she got well. "
As for the dirhams, Di'bil sold each one to the Qummis for ten dirhams, so his share amounted one hundred thousand dirhams.

The Immortal Poem of Di'bil
The poem which Di'bil recited to the Ima`m Reza, peace be on him, is regarded as one of the masterpieces of Arab literature and among the sources of Islamic legacy. It is the most famous of Di'bil's poems. It had a strong impression on the Ima`m Reza(A.S.), so he wept and fainted three times.
That is because Di'bil has mentioned in it the painful tragedies which befell the members of the House (Ahl al-Bayt), peace be on them. Di'bil wore a garment and wrote the poem. He performed the ritual consecration wearing the garment, and then he ordered it to be placed in his own shrouds.
Di'bil's poem widely spread in that time. Al-Ma'mu`n heard of it, admired it, asked Di'bil to recite it to him, and said to him: "It won't do you any harm; I have given you security from all things. It had been narrated to me, but I want to hear it from your own mouth." So he recited it, and al-Ma'mu`n wept to the extent that his beard became wet out of his tears.
A joke has been narrated about this excellent poem; the joke is as follows: When Di'bil and his companions departed Marw`, some highwaymen attacked them and took all that which they had. It happened that a highwayman robbed Di'bil and recited a line of his poem which he had recited to the Ima`m, and the line is as follows:
I see that their fayya'1 is divided among other than them, and their hands is void of their fayya' .
So Di'bil asked the highwayman: "Whose poetry line is this?"
"It belongs to a man called Di'bil from Khaza`'a," replied the highwayman.
"I am Di'bil!" was the answer.
Then Di'bil recited the poem, so the highwayman became astonished, called to the rest of the highwaymen, and asked them to return what they had taken from Di'bil and his companions as a sign of honor for the poet of the members of the House (ahl al-Bayt), peace be on them, and they returned it to them.
As this poem is of great importance, some eminent figures have explained it.
They are as follows:
1. Al-Sayyid Ni'mat Allah al-Jaza`'iry.
2. Kamal al-Dأ¯n Mohammed b. Mohammed al-Shأ¯ra`zi.
3. Al-Hajj Mأ¯rza 'Ali al-Tabrأ¯zi.

The Text of the Poem
The late 'Abd al-Sahib al-Dujayli has reported the text of the poem in the Divan of Di'bil from a group of handwritten and printed sources; we have reported it from him; the text of the poem is as follows:
The doves whose utterance and speeches are not understood answer each other through sounds and sighs.
They tell through breaths about the secret of souls captives
to past love and another coming.
So they will make happy or help (the lovers) until the kinds of darkness are dispersed and defeated by dawn.
Peace be on the courtyards void of wild cows; (I am) a sad adorer yearning for the courtyards.
As far as I know that their familiar places were green because of the perfumed, white (ones) and the ashamed (ones).
Nights helped friendliness against abandonment, but after me they approached one another out of estrangement.
Then they looked through their unveiled eyes and covered their cheeks with their hands.
And then everyday I have, in my eye, drunkenness for which my heart spends the night drunk.
How many a regret excited by my standing at Mahsar and 'Arafat1 on the Day of Gathering.
Do you not see what the days have brought upon the people through nullifying (the Imamate), long separation, the states of the reckless , and those who sought light through them in the dark?
Just imagine how much more is he who has come to seek nearness to Allah through fasting, prayers, showing love for the children of the Prophet and his family, hating the Banu` of al-Zarqa`' and al-'Abalat, Hind , what Sumayya
had done, her son who showed unbelief and dissoluteness in Islam?
It was they who broke the covenant of the Book, religious duties and clear verses therein through falsehood and vague errors.
And that is a mere trial which has exposed them through a summons of error from among ugly things.
Legacy without nearness (to the Prophet), authority without guidance, and government without consultative council are among the rightly-guided ones.
(These) misfortunes have made us see the greenness of the horizon red and made sweet water tastes salt.
Nothing made easy those creeds among them except the homage of the random errors.
The Companions of the Shelter (saqأ¯fa) did not attain an authority because of legacy; rather due to the affair of (their) origin.
If they had entrusted the reins of the caliphate to the testamentary trustee , then they would have been regulated by him who was protected from stumbles.
(He) was the brother of the last of the messengers,the one purified of uncleanness, and the one who killed the heroes at the battles.
If they deny (that), then to him bear witness al-Ghadأ¯r, Badr, and Uhd whose elevations are high,
Verses of the Qur'an are recited concerning his excellence, his giving food during famines, and his outstanding qualities he attained out of his preceding laudable deeds which none before him had performed.
(These) laudable deeds were not attained by trickery; nor were they obtained by anything except by the sharp edge of the spear.
Gabriel, the trusted one, whispered to him while you devoted yourselves (to serving) both al-'Izza` and Manat.
At 'Arafat I wept over the traces of the house, and I shed the tears of my eyes (for them).
The traces of the deserted houses untied the handles of patience and exited my longing.
Schools of verses (of the Qur'an) are without recitation, and the place of inspiration is (like) courtyards without people.
To the family of Allah's Messenger belong (the houses) at al-Khأ¯f part of Mina, al-Rukn, al-Ta'rأ¯f, and al-Jamarat
The houses belong to 'Ali, al-Husayn, Ja'far, Hamza, and al-Sajjad the one with calluses (Dhu al-Thafanat);
The houses belong to 'Abd Allah and al-Fadl his full brother to whom Allah's Messenger whispered in privacy;
The houses among which the inspiration of Allah came down to Ahmed (Mohammed), who has been mentioned in the verses, belong to the people through whose guidance (men) have become rightly guided and felt secure from their slip of stumbles.
The houses were (confined to) prayer, reverential fear, fasting, purity, and good deeds.
Gabriel, the trusted one, stopped at the houses carrying from Allah greetings and mercy;
The houses (were the place) of inspiration of Allah, the place of His knowledge, and the path of guidance through clear ways.
The houses have been effaced by the tyranny of every opponent, not by days and years.
O inheritors of the knowledge of the Prophet, upon you be peace with lasting perfumes.
Stop in order to ask the house whose inhabitants hastened:
When was your knowledge of fasting and prayers? Where are those whom the loneliness of remoteness has wronged (and made them like) branches separating in the horizons?
They are the people of the legacy of the Prophet when they are ascribed; they are the best masters and protectors.
They are feeders during famine and every attitude; they have become honorable through favor and blessings.
As for people, they are either envier or liar or spiteful harboring malice or one who is unable to avenge the blood of his dead.
When they (the Qurayshi hypocrites and the people of the Book) remember their dead at (the battles of) Badr, Khaybar, and Hunayn, they shed tears.
So how could they show love for the Prophet and his family while they split open their bowels?
They were gentle to him through their statements but they had hearts containing spites. So if it (the caliphate) is not undertaken except through nearness to Mohammed, then Ha`shim is worthier (of it) than those of bad lineage.
May Allah water the grave in Medina (with) His rain, for therein has rested the Security through blessings.
The Prophet of guidance upon whom his King has called down blessings and given to him as gift His repose.
Allah calls down blessings upon him as long as the sun rises and the night stars appear.
O Fa`tima, if you imagined al-Husayn, who was thrown to the ground and died thirsty by the Euphrates, then you, O Fatima, would strike your cheeks beside him and make the tears of your eye flow on your cheeks. O Fa`tima, arise, O daughter of the good, and mourn for the stars of the heavens in a deserted land.
Graves are in Kufan (i.e. Kufa); others are in Tأ¯ba; others are in Fakh; blessings are called down upon them.
Other (graves) are in the land of al-Jawza`n; a lonely grave is at Bakhamra.
And a grave is in Baghdad; (it) belongs to a pure soul which the Merciful (Allah) has included in the Gardens.
As for the painful misfortunes which have deeply hurt me through the essence of qualities, (they are) the graves by the River Euphrates in the land of Kerbala', where they (al-Husayn and his companions) stopped at the late night.
They died thirsty by the Euphrates, so would that I died for them before the time of my death.
During my remembering them, I complain to Allah of pain which waters me with the cup of abasement and atrocities.
I fear that if I visit them, I will be exited by their death (which took place) between the valley and the date-palms.
The events of time have divided them; just as you see that they have a district with houses covered (with dust).
Except that in Medina is a group of them, throughout the time, rawboned because of hardships.
None visits them except some visitors from among hyenas, eagles, and vultures.
They are forever asleep in graves standing in various districts of the earth.
In al-Hijaz and (among) its people were courageous ones from among them chosen as leaders.
Hard droughts kept away from neighboring them, and the pebble of the pebbles did not warm them.
(They were) hot, so comets did not visit them; and (their) faces shone by the curtains in the dark.
If they (people) brought horses running very quickly (and carrying) spears, they (the Prophet's Household) were the pokers of the embers of death and hardships.
If they prided themselves (upon their lineage), they brought Mohammed, Gabriel, the Furqa`n (Qur'a`n), and the Suras.
And they numbered 'Ali, possessor of laudable deeds and exaltedness, Fa`tima al-Zahra`' the best daughter, Hamza possessor of guidance and piety, and Ja'far, who flies in the Gardens.
Those, not the product of Hind and her party Sumayya from among the foolish and the dirty.
Taym and 'Adi will be asked about them and their homage which was the greatest sin.
It was they who prevented the forefathers from taking their own right, and it was they who left the children hostage to separation.
It was they who took it (the caliphate) from the testamentary trustee of Mohammed, so their pledge of allegiance was treacherous.
Stop your blaming me for (my showing love for) the Household of the Prophet; they are my lovers and I have confidence in them as long as they live.
I have chosen them as a guide to my own affairs, for they are, any how, the most excellent choice.
I have sincerely shown love for my masters and willingly submitted my own soul to them.
Therefore, O my Lord, increase me in the insight of my sureness and add, O my Lord, my love for them to my good deeds.
I will weep over them as long as a rider makes a pilgrimage to (the House of) Allah and as long as a dove coos in the trees.
I will sacrifice my own soul for you; (your) middle-aged and youths release captives and collect blood-money (for the people).
When death limits the steps of the horses, you release them (and use) sharp spears and swords.
I love those far because of their love for you, and for you I abandon my family and my daughters.
I conceal my love toward you out of fear of him who is hostile, stubborn to the men of the truth and disobedient to (them).
O my eye, weep over them and shed abundant tears; it is time for you to shed tears.
Certainly the days have surrounded me with their own evil, and surely I hope for security after my eath.
Do you not see that I have gone and come for thirty years, and I am always in sorrows?
I see that their fayya' is divided among other than them, and their hands are void of their fayya'.
So how can I be cured of an intense sorrow, and the intense sorrow is the Umayyads, the men of dissoluteness and (bad) results?
The family of Allah's Messenger are thin-bodied, while the family of Ziya`d are big-necked!
Ziya`d's daughters are protected in the palaces whereas the family of Allah's Messenger are in the deserts!
I will weep for them as long as the sun shines on earth and the caller of good calls (men) to prayer;
(I will weep for them) as long as the sun shines and sets; and I will weep for them at night and in the early morning.
The houses of Allah's Messenger have become a desert, and the family of Ziya`d live in palaces.
The throats of the family of Allah's Messenger are bled, and the family of Ziya`d are at ease.
The womenfolk of Allah's Messenger are taken as captives, and Ziya`d's womenfolk (are respected).
When one of them is killed, they stretch out for the killers palms of the hand and prevent them from taking blood money.
Had it not for him whom I expect today or tomorrow, I would be out of breath due to the sorrows for them.
Certainly an Ima`m will appear and rise in the name of Allah and the blessings.
He will distinguish among us everything right and wrong, reward for favors and vengeance.
I will intensely withhold myself from arguing with them; enough for me is what I find of the moral lessons.
So, O my soul, renounce (the world); then O my soul, be delighted, for it is not far all that which will come;
Do not be impatient of the period of tyranny; surely I can see that my strength shows signs of separating (from the world).
So if the Most Gracious (Allah) brings near that period of mine and delays my life span for prolonging my life, then I will avenge (myself upon them), will not leave any calamity for myself, make my sword and spear quench their thirst with their blood.
For surely I hope for from the Most Gracious (Allah),
through showing love for them an uninterrupted life in Paradise.
May Allah give shelter to this creature; surely He is permanent in glances toward every people.
If I say something good, they deny it with something evil and cover the realities with vague errors.
I try to remove the sun from its place and to make solid stones hear.
So they are either a knower who does not make use of (my statement) or a stubborn one who inclines to (his) caprices and lusts.
I am negligent of them when I die of a pang frequenting in my chest and in (my) epiglottis.
Although my own ribs are wide, they have become narrow because of the intense sighs they have contained.
This ode called al-'Assma`' has terminated. As for the Ima`m Reza(A.S.), he was satisfied with it and supplicated for Di'bil in order to be successful on the Day of the Greatest Fear. The Ima`m Reza(A.S.) was strongly moved by the poetry lines in which Di'bil lamented for Ima`m al-Husayn, peace be on him.