the Life of Imām 'ali Bin Mūsā Al-ridā

100. Al-husayn Bin Ziyād ========================

Shaykh al-Tūsi numbered him as one of the narrators of Imām al-Ridā, peace be on him, and added that he had  the Book of al-Ridā, peace be on him.[5]

101. Al-Husayn Bin Sa'id

b. Hammād b. Mahrān al-Ahwāzi. He was one of the retainers of Imām 'Ali b. al-Husayn, peace be on him. He is trustworthy. He narrated on the authority of Imām al-Ridā, peace be on him, Abū Ja'far, the Second, and Abū al-Hasan, the Third, peace be on them. He was originally from Kūfa. Then he and his brother al-Hasan moved to

[5] Al-Tūsi, Rijāl.

al-Ahwāz. Then he moved to the Holy (City) of Qum. He stopped at (the House of) al-Hasan b. Abān and died in Qum.

He has thirty books. They are as follows:

1. Kitāb al-Wudū' (the Book of Ablution).

2. Kitāb al- Salāt (the Book of Prayer).

3. Kitāb al- Zakāt(the Book of Alms).

4. Kitāb al-Sawm (the Book of Fasting).

5. Kitāb al-Hajj (the Book of Hajj).

6. Kitāb al-Nikāh (the Book of Marriage).

7. Kitāb al-Talāq (the Book of Divorce).

8. Kitāb al-Wasāyā (the Book of Wills).

9. Kitāb al-Farā'id (the Book of Religious Duties).

10. Kitāb al-Tijārāt (the Book of Trades).

11. Kitāb al-IJārāt (the Book of Rents).

12. Kitāb al-Shahādāt (the Book of Testimonies).

13. Kitāb al-Aymān (the Book of Oaths).

14. Kitāb al-Nudhūr wa al-Kaffārāt (the Book of Vows and

Expiatory Gifts).

15. Kitāb al-Ashriba (the Book of Drinks).

16. Kitāb al-Makāsib (the Book of Gains).

17. Kitāb al-Taqiya (the Book of Precautionary

Dissimulation).

18. Kitāb al-Khumus (the Book of One-Fifth).

19. Kitāb al-Muruwa wa al-Tajjmil (the Book of Manhood

and Beautifying).

sp;  20. Kitāb al-Sayd wa al-Dhabā'ih (the Book of Hunting

and Slaughtering).

21. Kitāb al-Manāqib (the Book of Excellences)

22. Kitāb al-Mathālib (the Book of Defects).

23. Kitāb al-Tafsir (the Book of Interpretation).

24. Kitāb al-Mu'min (the Book of Believer).

25. Kitāb al-Malāhim (the Book of Bloody Fights).

26. Kitāb al-Mazār (the Book of Visitations).

27. Kitāb al-Du'ā' (the Book of Supplication).

28. Kitāb al-Radd 'Alā al-Ghāliya (the Book of the

Answers to the Extremists).

29. Kitāb al-'Ittq (the Book of the Emancipation of

Slaves).

30. Kitāb al-Taddbir (the Book of Management).[1]

31. Al-Husayn Bin Shu'ayb al-Madā'ini

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[2]

103. Al-Husayn Bin Sālih al-Khath'ami

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[3]

104. Al-Husayn Bin 'Abd Rabbah

He exchanged letters with Imām al-Ridā, peace be on him. His son 'Ali b. al-Husayn narrated the letters.[4]

105. Al-Husayn Bin 'Ali Bin Rabi'

He was the retainer of the Hāshimites. Al-Barqi numbered him as one of the companions of Imām al-Ridā, peace be on him.[5]

106. Al-Husayn Bin 'Ali Bin Yaqtin

He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[6]

107. Al-Husayn Bin 'Umar

He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[7]

[1] Al-Kashi.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Mu'jam Rijāl al-Hadith.
[5] Al-Barqi, Rijāl.
[6] Al-Tūsi, Rijāl.
[7] Ibid.

108. Al-Husayn Bin Qiyāmā

He was a Wāqifi. Al-Kashi narrated on the authority of al-Husayn b. Bashshār, who said: "I andal-Husayn b. Qiyāmā asked permission (to visit) Imām al-Ridā and he gave us permission. He asked us: 'What is your need?' Al-Husayn asked him: 'Will the earth be empty of an Imām?' 'No,' he replied, 'except the one who is silent and does not speak.' 'I have come to know that you are not an Imām,' al-Husayn declared. 'From whom have you come to know (that)?' asked the Imām. 'You have no son,' replied al-Husayn, 'it (the Imāmate) 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.[1]'"

109. Al-Husayn Bin Mūsā

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, he also numbered him as one of the companions of Imām al-Kāzim, and said: "He (al-Husayn b. Mūsā) was a Wāqifi.[2]" The Imām, peace be on him, has a letter which we will mention when we mention his letters.

110. Al-Husayn Bin Mayyāh

Ibn Dāwud reported on the authority of Ibn al-Ghadā'iri, (who said:) "He (al-Husayn b. Mayyāh) was one of the companions of Imām al-Kāzim and al-Ridā, peace be on them. He is a weak (traditionalist) and an extremist).[3]"

111. Al-Husayn Bin Yasār al-Madā'ini

He narrated on the authority of Imām al-Ridā, peace be on him, and 'Ali b. Ahmed b. Ashyam reported on his authority.[4]

[1] Al-Kashi.
[2] Al-Tūsi, Rijāl.
[3] Ibn Dāwud, Rijāl.
[4] Mu'jam Rijāl al-Hadith, vol. 6, p. 117.

112. Hammād Bin Bakr Bin Mohammed al-Azdi

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[1]

113. Hammād Bin 'Uthmān

b. 'Amrū b. Khālid al-Fazāri. He was their (the Imāms') retainer. He was a Kufān. 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 Imām al-Sādiq, peace be on him. As for Hammād, he narrated on the authority of Imām al-Kāzim and Imām  al-Ridā, peace be on them. He died in Kūfa, in the year 190 A. H.

114. Hammād Bin 'Uthmān al-Nāb

Shaykh al-Barqi numbered him as one of the companions of Imām Abū Abd Allah, al-Kāzim and al-Ridā, peace be on them.[2] Al-Kashi numbered him as one of those whose traditions the Shi'ites regard as authentic. He (Hammād b. 'Uthmān) died in Kūfa, in the year 190 A. H.[3]

115. Hammād Bin 'Īsā

His kunya is Abū Mohammed al-Juhni. He was originally from Kūfa and lived in Basrah. He narrated twenty traditions on the authority of Imām Abū 'Abd Allah al-Sādiq, Imām  Abū Hasan and Imām  al-Ridā, peace be on them. He is trustworthy and very truthful in his tradition. He said: "I heard seventy traditions from Abū 'Abd Allah, peace be on him, and I was still having doubt in myself until I confined myself to these twenty (traditions).[4]"

He came to Imām al-Kāzim, peace be on him, and said to him: "May I be your ransom, supplicate Allah for me in order to provide

[1] Al-Barqi, Rijāl.
[2] Al-Barqi.
[3] AL-Kashi.
[4] Al-Najāshi.

me with a house, a wife, a son, a retainer and performing the hajj every year." So he (the Imām), 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."

Hammād said: "When he (the Imām) 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 Abū al-'Abbās al-Nawfali al-Qasir. 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.[1]

He wrote some books of which are the following:

1. Kitāb al-Zakāt (the Book of Alms).

2. Kitāb al-Salāt (the Book of Prayer).[2]

3. Hamdān Bin Ibrāhim al-Ahwāzi

 He was from Kūfa. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[3]

117. Hamza Bin Buzaygh al-Wāqifi

'Ali b. Abū Hamza al-Batāiyini, Ziyād b. Marwān al-Qandi, and 'Uthmān b. 'Īsā al-Rawāsi made him incline to the Wāqifiya. That was when they craved for the lawful rights with which they were entrusted. They gave something of them to Hamza b. Buzaygh, Ibn Makāri, and Karrām al-Khath'ami.[4]

[1] Al-Kashi.
[2] Ibid.
[3] Ibid.
[4] Ibid.

Ibrāhim b. Yahyā b. Abū al-Bilād narrated, saying: [Al-Ridā said:] "What did Hamza b. Buzaygh, the wretched one, do?" I (i.e. Ibrāhim b. Yahyā ) 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.[1]"

118. Haydar Bin Ayyūb

He was one of those who narrated the text from Abū al-Hasan Mūsā for the Imāmate of his son, 'Ali al-Ridā, peace be on him.[2]

119. Khalaf Bin Salama al-Basri

 Shaykh al-Tūsi numbered him as one of the companions of Imām Abū al-Hasan al-Ridā, peace be on him.[3]

120. Khayrān, the Retainer of Imām al-Ridā

Al-Najāshi said: "He (Khayrān) has a book. Ahmed b. Mohammed b. Hārūn told us about the book.[4]"

121. Dārim Bin Qubaysa

Al-Najāshi said: "Dārim b. Qubaysa b. Nahshal b. Majjma', Abū al-Hasan al-Tamimi al-Dārimi al-Sābih narrated on the authority of  Imām al-Ridā, peace be on him. He narrated on his authority Kitāb al-Wujūh wa al-Nazā'ir and Kitāb al-Nāsikh wa al-Mansūkh (the Book of the Abrogating and the Abrogated (verses)."

However, Ibn al-Ghadā'iri criticized him, saying: "None likes and trusts his (Dārim's) traditions.[5]"

122. Dāwud Bin Sulaymān

b. Ja'far, Abū Ahmed al-Qazwini. Ibn Nūh has mentioned him

[1] Ibid.
[2] Mu'jam Rijāl al-Hadith, vol. 6, p. 311.
[3] Al-Tūsi, Rijāl.
[4] Al-Najāshi.
[5] Mu'jam Rijāl al-Hadith, vol. 7, p. 90.

in his (book) al-Rijāl. He (Dāwud) has a book on the authority of al-Ridā, peace be on him.[1]

123. Dāwud Bin 'Ali al-'Abdi

He was one of the companions of al-Mahdi, the 'Abbāsid. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[2]

124. Dāwud Bin 'Ali al-Ya'qūbi

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[3] Al-Najāshi numbered him as one of those who narrated on the authority of Imām al-Kāzim, peace be on him, and added that he was trustworthy and had a book.[4]

125. Dāwud Bin al-Qāsim

b. Ishāq b. 'Abd Allah b. Ja'far b. Abū Tālib, Abū Hishām al-Ja'fari. He had a great position with the Imāms, peace be on them, such as Imām al-Ridā, Imām al-Jawād, Imām al-Hādi, Imām al-Hasan al-'Askari, and the Argument of Allah on His earth, the awaited Imām, 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 Dāwud b. al-Qāsim, who said: "I went in to Abū 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. Abū 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

[1] Al-Najāshi.
[2] Al-Tūsi, Rijāl.
[3] Ibid.
[4] Al-Najāshi.

day), Abū Hāshim, Allah will remove eating clay from you.'" Abū Hāshim said: "Nothing is more hateful to me than eating clay today.[1]"

126. Dāwud Bin Māfna al-Sarmi

He was the retainer of the Banū (children) of Qurra, and the Banū of Hurma. He was from Kūfa. He narrated on the authority of Imām al-Ridā, peace be on him. His kunya is Abū Sulaymān. He remained alive until the days of Abū al-Hasan al-'Askari, peace be on him, and he reported questions on his authority.[2]

127. Dāwud Bin al-Nu'mān

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[3] Al-Kashi reported on the authority of  Hamdawayh, on the authority of his Shaykhs, who said: "Dāwud b. al-Nu'mān is good and meritorious. He is the uncle of al-Hasan b. 'Ali b. al-Nu'mān. 'Ali b. al-Nu'mān ordered his books to be given to Mohammed b. Ismā'il b. Buzaygh.[4]"

128. Di'bil al-Khazā'i

He is the poet of Islam. He sacrificed his life for Allah, opposed the leaders of oppression and tyranny, supported the Imāms of guidance and truth, and struggled bravely in their way. Hence, he was subject to the displeasure of the 'Abbāsid 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 'Abbāsid 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.

[1] Al-Kashi.
[2] Mu'jam Rijāl al-Hadith.
[3] Al-Tūsi, Rijāl.
[4] Al-Kashi.

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 Imām al-Ridā, peace be on him, and Abū Ja'far Mohammed al-Jawād, peace be on them[1], who were two of the sources of Imāmi 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-Hāfiz Shu'ba b. al-Hajjāj 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 Shi'ites), as it is in Shaykh al-Tūsi's Amāli, p. 240, and Ibn 'Asākir's Tārikh, vol. 5, p. 228.

2. Al-Hāfiz Sufyān al-Thawri who died in the year 161 A. H. Ibn 'Asākir's Tārikh, vol. 5, p. 228.

3. The Imām of the Mālikiya, Mālik b. Anas who died in the year 179 A. H.

4. Abū Sa'id, Sālim b. Nūh al-Basri who died after the year 200 A. H.

5. Abū 'Abd Allah Mohammed b. 'Amrū al-Wāqidi who died in the year 207 A. H.

6. Al-Ma'mūn, the 'Abbāsid Caliph, who died in the year 218 A. H.

7. Abū al-Fadl 'Abd Allah b. Sa'd al-Zuhri al-Baghdādi who died in the year 260 A. H.

8. Mohammed b. Salāma. He (Di'bil) narrated on his (Mohammed b. Salāma'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  (Shi'ite)  Sect in his (book) al-Amāli.

9. Sa'id b. Sufyān al-Aslami al-Madani, Shaykh al-Tūsi's Amāli, p. 227.

[1] Mu'jam Rijāl al-Hadith, vol. 7, p. 148.

10. Mohammed b. Ismā'il.

11. Mujāshi' b. 'Umar.

12. Mūsā b. Sahl al-Rāsibi.

A group of the famous narrators also reported on the authority of Di'bil. The following are some of them:

1. Abū al-Hasan 'Ali, the brother of Di'bil.

2. Mūsā b. Hammād al-Yazidi.

3. Abū al-Salt al-Harawi who died 236 A. H.

4. Hārūn b. 'Abd Allah al-Mahlabi.

5. 'Ali b. al-Hakam.

6. 'Abd Allah b. Sa'id al-Ashqari.

7. Mūsā b. 'Īsā al-Marwazi.

8. Ibn al-Nādi Ahmed b. Abū Dāwud who died 272 A. H.

9. Mohammed b. Mūsā 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. Kitāb Tabaqāt al-Shu'arā' (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 'Asākir, al-Khatib al-Baghdādi, Ibn Khulakān, al-Yāfi'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-Hijāz.

C. The Stories of the Poets of Baghdad.

The book contains other chapters. It is one of the references.

2*. Kitāb al-Wāhida fi Manāqib al-'Arab wa Mathālibihā* (the Book of the One on the good and bad Qualities of the Arabs).[2]

[1] Al-Ghadir, vol. 2, p. 273. 'Abd al-Sāhib al-Dujayli, Diwān Di'bil, pp. 22-24.
[2] Ibid., pp. 371-372.

3. Poetry Divan

The Divan was collected by al-Sawli and it contains three hundred pages, as Ibn al-Nadim 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-Sāhib 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 Diwān Di'bil Bin 'Ali al-Khazā'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 'Abbāsid 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 'Abbāsid 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.

[1] Al-Fihrast, p. 229.

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 Hārūn had with Mūsā 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.[1]

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 Hārūn had with Mūsā, and he (the Prophet) said concerning him on the Day of Ghadir 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'ān 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

[1] Di'bil, Divan, pp. 98-99.

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.[1]

This poetry is very clear, for it gives an account of one of the merits of Imām '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 Imām '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 Imām 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.[2] The meaning of this verse is clear, for it has confined the general authority to Allah, the Exalted, the greatest Prophet, and Imām '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 Imāmate of Imām 'Ali, the Commander of the faithful, peace be on him. Imām 'Ali is

[1] Ibid., p. 101.
[2] Qur'ān, 5, 55.

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 Imām 'Ali, peace be on him:

May Allah bless the pledge of allegiance to Ahmed

(Mohammed) and his testamentary trustee. I mean the

Imām, 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 Imām 'Ali to the Messenger, may Allah bless him and his family. That is because the Imām 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 Imām '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 Imām 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 Imām 'Ali, the Commander of the faithful, peace be on him.

[1] Di'bil, divan, p. 102.

His Lamenting for al-Husayn

The Muslims were terrified by the tragedy of Karbalā' 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 Imām 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 (tufūf).

May Allah water the graves on the plain of Kerbalā', 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 Shām (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.[1]

These lines represent the sorrow and grief of (Di'bil) al-Khazā'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 Karbalā'. They did not bury him. Rather they cut off his head, and displayed it throughout towns and cities in order to avenge themselves on Imām al-Husayn and to show their great happiness through murdering him. Now, let us listen to another part of Di'bil's lamenting for Imām 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.[2]

[1] Ibid., 107.
[2] Ibid., pp. 99-100.

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 Yazid (b. Mu'āwiya) 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 Yazid. 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 (Imām al-Husayn), the master of martyrs, peace be on him.

His Satire

Di'bil was indignant with the 'Abbāsid 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-Rashid

When Imām al-Ridā, peace be on him, died, al-Ma'mūn hurried to bury him beside his father (Hārūn al-Rashid). He was asked about that and he replied: "That Allah may forgive Hārūn (al-Rashid) through his neighboring Imām al-Ridā." When Di'bil heard of that, he ridiculed it and said:

Two graves are at Tūs: (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 Hārūn (al-Rashid) 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 Imām 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 Ibrāhim

When al-Ma'mūn appointed Imām al-Ridā, peace be on him, as his heir apparent, the 'Abbāsids became angry and pledged allegiance to Ibrāhim, 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 Ibrāhim (Ibn Shakkla) undertakes it (the caliphate),

then, after him, Makhāriq and Zalzal will be appropriate

for it.

How do, and that does not occur, the dissolute inherit the

caliphate one by one?[1]

This is the bitterest kind of satire, for if the caliphate was appropriate for Ibrāhim, then it would be appropriate for singers other than him such as Makhāriq, Zalzal, and Māriq. 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 Ibrāhim's palace and asked him for their salaries, but he had no money left with him. A witty man addressed the soldiers, saying: "Ibrāhim 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

[1] Ibid., p. 174.

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

ass = t50>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 Imām 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 'Abbāsid 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 Wasif

and Ashnās[1] have seized it, and the distress has become

great.[2]

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.[3]

His Satire upon al-Wāthiq

When al-Wāthiq 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-Wāthiq: '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-Wāthiq 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-Wāthiq) perished.[4]

[1] Wasif and Ashnās were two Turkish young men.
[2] Di'bil, Divan, pp. 129-130
[3] Ibid., p. 209.
[4] Ibid.

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 'Abbāsid 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 'Abbāsid 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-Tā'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 Mālik b. Tawq al-Taghlubi. Malik sought him, but he escaped to Basrah whose governor was Ishāq b. al-'Abbās al-'Abbāsi. Ishāq 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

[1] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 18, p. 29.

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 Ishāq and he pardoned him from killing. But Ishāq ordered the sticks and whips to be brought and he began lashing Di'bil savagely. Then he released him and he fled to al-Ahwāz.[1]

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-Ahwāz. He spared no effort to find Di'bil. As a result he found him in one of the villages of al-Sūs. 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-Sūs and was buried wherein.[2] In this manner the life of this mujāhid, who fought with oppression, expired. His friend, the great poet, Abū Tammām al-Tā'i lamented for him in these poetry lines:

The graves of Habib 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-Ahwāz, 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.  

129. Rahim 'Abdūs al-Khannji

He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and 'Ali b. al-Hakam reported on his authority.[4]

[1] Ibid., p. 60.
[2] Ibid.
[3] Wafayāt al-A'yān, vol. 1, 180.
[4] Mu'jam Rijāl al-Hadith, vol. 7, p. 183.

130. Rayyān Bin Shubayb

He was the uncle of al-Mu'tasim, the 'Abbāsid. He is trustworthy. He lived in Qum and reported on the authority of  its people. He collected the questions about which al-Sabāh al-Hindi asked Imām al-Ridā, peace be on him.[1] He narrated on the authority of Imām al-Ridā, peace be on him, and Ibrāhim b. Hāshim reported on his authority.[2]

131. Al-Rayyān Bin al-Salt Al-Ash'ari al-Qummi

His kunyais Abū 'Ali. He narrated on the authority of Imām al-Ridā, peace be on him. He is trustworthy and very truthful. He has a book in which he has collected the statement of al-Ridā, peace be on him, on the difference between al-āl wa al-Umma (the Household and the community).[3] Mu'ammar b. Khallād narrated: "Al-Rayyān b. al-Salt said to me at the time when al-Fadl b. Sahl sent him to one of the districts of Khurasān: 'I want you to ask Abū al-Hasan 'Ali (al-Ridā), peace be on him,  for permission for me in order to greet him and say farewell to him, and I want him to give me one of his garments and some of the dirhams bearing his name.'" He (al-Rayyān b. al-Salt) said: "I went in to him and he said to Mu'ammar: 'Does he (al-Rayyān b. al-Salt) want to come in to me and want me to give him one of my garments and some of my dirhams?'" He (Mu'ammar) said: "I (i.e. Mu'ammar) said: 'Glory belongs to Allah! By Allah, he did not ask me except to ask that from you for him." He (al-Ridā) said: "Mu'ammar, the believer is successful. Let him come in." He (Mu'ammar) said: "I permitted him and he went in to him and greeted him. He (al-Ridā) called for one of his garments and it was brought to him. When he (al-Rayyān) went out, I asked him: 'What did he give you?' Suddenly, there was thirty dirhams in his hand.[4]"

[1] Al-Najāshi.
[2] Furū' al-Kāfi, vol. 7, Chapter on Will.
[3] Al-Najāshi.
[4] Al-Kashi.

132. Zakariya Bin Ādam

b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. He is trustworthy and great with great position. He was of great importance with Imām al-Ridā, peace be on him. He has a book.[1] Al-Kashi narrated that he heard from one of our companions on the authority of Abū Tālib 'Abd Allah b. al-Salt al-Qummi, who said: "I (i.e. Abū Tālib) went in to Abū Ja'far, the Second, peace be on him, at the end of his span of life and heard him say: 'May Allah reward well on my behalf Safwān b. Yahyā, Mohammed b. Sinān, and Zakariya b. Ādam, for they are loyal to me.'"

Mohammed b. Hamza reported on the authority of Zakariya b. Ādam, who said: "I (i.e. Zakariya b. Ādam) said to al-Ridā, peace be on him: 'I want to leave my household, for the foolish are many among them.' He (al-Ridā) said: 'Don't do (that), for affliction is repelled from your household through you just as affliction is repelled from the people of Baghdad through Abū al-Hasan al-Kāzim, peace be on him.[2]

What indicates his great ability and his exalted position is that which narrated by 'Ali b. al-Musayyab, who said: [My house is distant and I cannot come to you every time, so from whom shall I take the principal features (ma'ālim) of my religion? He, peace be on him, replied:] "(Take them) from Zakariya b. Ādam al-Qummi, who is entrusted (by me) with religion and the world." 'Ali b. al-Musayyab said: "When I departed, I went to Zakariya b. Ādam and asked him about my (religious) needs."

Mohammed b. Ishāq and al-Hasan b. Mohammed narrated: "Three months after the death of Zakariya b. Ādam, we went out in order to make the pilgrimage. On part of the road, we received his (al-Ridā's) letter, peace be on him. In it has been mentioned: 'I have mentioned the decree of Allah toward the late man (i.e. Zakariya b. Ādam), may Allah have mercy on him on the day when he was born,

[1] Al-Najāshi.
[2] Al-Kashi.

the day when he died, and the day when he will be raised from the dead. Throughout the days of his lifetime, he lived knowing the truth, believing in it, patient and having a fore-thought for the truth, performing what Allah and His Messenger loved. He, may Allah have mercy on him, passed away while he did not break (the oath of allegiance) nor did he changed it. May Allah reward him just as He rewards His Prophet and give him his best wishes. You mentioned the entrusted man, but you do not know our view regarding him, and we have knowledge of him more that what you have described he meant al-Hasan b. Mohammed b. 'Umrān.[1] '" This account reveals the exalted position of Zakariya b. Ādam with the Imām, peace be on him. 

133. Zakariya Abū Yahyā

He was nicknamed Kawkab al-Dam (the Star of Blood). In the Chapter on the Kunā, Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[2] Abū Yahyā al-Mousili said: "Zakariya Abū Yahyā was one of the good Shaykhs.[3]" Ibn al-Ghadā'iri regarded him as a weak (traditionalist).

134. Zakariyā Bin Idris

b. 'Abd Allah b. Sa'd al-Ash'ari al-Qummi. His kunya is Abū Jarir. He narrated on the authority of Imām Abū 'Abd Allah, peace be on him, and (Imām) Abū al-Hasan al-Ridā, peace be on him. He has a book.[4] Zakariya reported, saying: "After the death of my father Jarir, I went in to al-Ridā, peace be on him. He asked Allah to have mercy on him, and then he asked me about him from the evening to dawn. Then he rose and performed the dawn prayer.[5]"

[1] Ibid.
[2] Al-Tūsi, Rijāl.
[3] Mu'jam Rijāl al-Hadith, vol. 7, p. 272.
[4] Al-Najāshi.
[5] Al-Kashi.

135. Zakariyā Bin 'Abd al-Samad al-Qummi

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was trustworthy. His kunya is Abū Jarir. He was one of the companions of Imām Abū al-Hasan Mūsā, peace be on him.[1]

136. Zakariyā Bin 'Abd Allah al-Mu'min

His kunya is Abū 'Abd Allah. He narrated on the authority of Imām Abū 'Abd Allah and Imām Abū al-Hasan al-Ridā, peace be on them. He met Imām al-Ridā, peace be on him, in the Sacred Mosque and narrated from him what indicated that he (Zakariya) was a Wāqifi. His traditions are confused. He has a book containing plagiarized traditions.[2]

137. Zakariyā Bin Yahyā

He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Bakr b. Sālih reported on his authority.[3]

138. Sa'd Bin Hammād

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him, and added that he was unknown.[4]

139. Sa'd Bin Sa'd

b. al-Ahwas b. Sa'd b. Mālik al-Ash'ari al-Qummi. He is
trustworthy. He narrated on the authority of Imām al-Ridā, peace be
on him, and reported the classified book of Imām Abū Ja'far.
Mohammed b. Khālid narrated the questions about which he asked
Imām al-Ridā, peace be on him.[5] 'Abd Allah b. al-Salt al-Qummi

[1] Al-Tūsi, Rijāl.
[2] Al-Najāshi.
[3] Mu'jam Rijāl al-Hadith.
[4] Al-Tūsi, Rijāl.
[5] Al-Najāshi.

reported, saying: "I went in to Imām Abū Ja'far II at the end of his life and he said: 'May Allah reward Safwān b. Yahyā, Mohammed b. Sinān, Zakariya b. Ādam, and Sa'd b. Sa'd, for they are loyal to me.[1] '"

140. Sa'd, the Servant of Abū Dalaf

Shaykh al-Tūsi said: "He (i.e. Sa'd) has reported questions from Imām al-Ridā, peace be on him. We have been told about the questions by a number of our companions on the authority of Abū al-Fadl, on the authority of Ibn Batta, on the authority of Ahmed b. 'Abd Allah.[2]"

141. Sa'd Bin Jināh al-Azdi al-Baghdādi

He was their (the Imāms') retainer. He narrated on the authority of Imām al-Ridā, peace be on him. He and his brother Abū 'Āmir are trustworthy. He has the book Sifat al-Janna wa al-Nār ( the quality of the Garden and the Fire), and the book Qabd Rūh al-Mu'min wa al-Kāfir (the Death of the Believer and Unbeliever).[3]

142. Sa'id Bin Sa'id al-Qummi

He is trustworthy. Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[4]

143. Sulaymān Bin Ja'far

al-Tālibi al-Ja'fari. He narrated on the authority of Imām al-Ridā, peace be on him. His father reported on the authority Imām Abū 'Abd Allah and (Imām) Abū al-Hasan, peace be on them. Both of them are trustworthy. He (Sulaymān) has a book (entitled) Fadl al-Du'ā'  (the Excellence of Supplication).[5]

[1] Al-Kashi.
[2] Al-Tūsi, Fihrast.
[3] Al-Najāshi.
[4] Al-Tūsi, Rijāl.
[5] Al-Najāshi.

144. Sulaymān Bin al-Ja'fari

He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Abū Ayyūb al-Madani reported on his authority.[1]

145. Sulaymān Bin Hafs

He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him, and Mohammed b. Ismā'il reported on his authority.[2]

146. Sulaymān Bin Hafs al-Marwazi

He narrated on the authority of Imām Abū al-Hasan al-Ridā, peace be on him.[3]

147. Sulaymān Bin Dāwud al-Khaffāf

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[4]

148. Sulaymān Bin Rashid

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[5] He narrated on the authority of his father, and Mohammed b. 'Īsā reported on his authority.[6]

149. Al-Sindi Bin al-Rabi' al-Kūfi

Shaykh al-Tūsi numbered him as one of the companions of Imām al-Ridā, peace be on him.[7]

[1] Mu'jam Rijāl al-Hadith, vol. 8, p. 242.
[2] Ibid., p. 244.
[3] Ibid., p. 262.
[4] Al-Tūsi, Rijāl.
[5] Ibid.
[6] Mu'jam Rijāl al-Hadith.
[7] Al-Tūsi, Rijāl.