Abu Talib’s Panegyric

Translated by Br. Muhammed Jaffer.

ุฎู„ูŠู„ูŠูŽู‘ ู…ุง ุฃูุฐู’ู†ูŠ ู„ุฃูˆูŽู‘ู„ู ุนุงุฐู„ู

ุจูุตูŽุบู’ูˆุงุกูŽ ููŠ ุญู‚ูู‘ ูˆู„ุง ุนู†ุฏูŽ ุจุงุทู„

ุฎู„ูŠู„ูŠูŽู‘ ุฅู†ูŽู‘ ุงู„ุฑุฃูŠูŽ ู„ูŠุณูŽ ุจูุดูุฑูƒุฉ ู

ูˆู„ุง ู†ูŽู‡ู’ู†ูŽู‡ู ุนู†ุฏูŽ ุงู„ุฃู…ูˆุฑู ุงู„ุจูŽู„ุงุจู„ู

ูˆู„ู…ู‘ุง ุฑุฃูŠุชู ุงู„ู‚ูˆู…ูŽ ู„ุง ูˆูุฏูŽู‘ ุนู†ุฏูŽู‡ูู…ู’

ูˆู‚ุฏ ู‚ูŽุทูŽุนูˆุง ูƒู„ูŽู‘ ุงู„ุนูุฑู‰ ูˆุงู„ูˆูŽุณุงุฆู„ู

ูˆู‚ุฏ ุตุงุฑุญูˆู†ุง ุจุงู„ุนุฏุงูˆุฉ ู ูˆุงู„ุฃุฐู‰

ูˆู‚ุฏ ุทุงูˆูŽุนูˆุง ุฃู…ุฑูŽ ุงู„ุนุฏูˆูู‘ ุงู„ู…ูุฒุงูŠู„ู

ูˆู‚ุฏ ุญุงู„ูŽูููˆุง ู‚ูˆู…ุง ุนู„ูŠู†ุง ุฃุธูู†ูŽู‘ุฉ ู‹

ูŠุนุถูู‘ูˆู† ุบูŠุธุง ุฎูŽู„ููŽู†ุง ุจุงู„ุฃู†ุงู…ู„ู

ุตูŽุจุฑุชู ู„ู‡ูู…ู’ ู†ูŽูุณูŠ ุจุณู…ุฑุงุกูŽ ุณูŽู…ุญุฉ ู

ูˆุฃุจูŠุถูŽ ุนูŽุถู’ุจู ู…ู† ุชูุฑุงุซ ุงู„ู…ู‚ุงูˆูู„ู

ูˆุฃุญู’ุถูŽุฑุชู ุนู†ุฏูŽ ุงู„ุจูŠุชู ุฑูŽู‡ู’ุทูŠ ูˆุฅุฎูˆุชูŠ

ูˆุฃู…ุณูƒุชู ู…ู† ุฃุซูˆุงุจู‡ู ุจุงู„ูˆูŽุตุงุฆู„ู

ู‚ูŠุงู…ุง ู…ุนุง ู…ุณุชู‚ุจู„ูŠู† ุฑูุชุงุฌูŽู‡ู

ู„ุฏูŽู‰ ุญูŠุซู ูŠูŽู‚ุถูŠ ู†ูุณู’ูƒูŽู‡ู ูƒู„ูู‘ ู†ุงูู„ู

ูˆุญูŠุซู ูŠูู†ููŠุฎู ุงู„ุฃุดุนุฑูˆู†ูŽ ุฑูƒุงุจูŽู‡ูู…

ุจูู…ูŽูู’ุถูŽู‰ ุงู„ุณูู‘ูŠูˆู„ู ู…ู† ุฅุณุงูู ูˆู†ุงุฆู„ู

ู…ููˆุณูŽู‘ู…ูŽุฉ ูŽ ุงู„ุฃุนุถุงุฏู ุฃูˆ ู‚ูŽุตูŽุฑุงุชูู‡ุง

ู…ูุฎูŠูŽู‘ุณุฉ ู‹ ุจูŠู† ุงู„ุณูŽู‘ุฏูŠุณ ูˆุจุงุฒูู„ู

ุชูŽุฑู‰ ุงู„ูˆูŽุฏู’ุนูŽ ููŠู‡ุง ูˆุงู„ุฑูู‘ุฎุงู…ูŽ ูˆุฒูŠู†ุฉ ู‹

ุจุฃุนู†ุงู‚ูู‡ุง ู…ุนู‚ูˆุฏุฉ ู‹ ูƒุงู„ุนุซุงูƒู„ู

ุฃุนูˆุฐู ุจุฑุจูู‘ ุงู„ู†ูŽู‘ุงุณู ู…ู† ูƒู„ูู‘ ุทุงุนูู†ู

ุนูŽู„ูŠู†ุง ุจุณูˆุกู ุฃูˆ ู…ูู„ูุญูู‘ ุจุจุงุทู„ู

ูˆู…ูู† ูƒุงุดุญู ูŠูŽุณู’ุนู‰ ู„ู†ุง ุจู…ุนูŠุจุฉ ู

ูˆู…ูู† ู…ูู„ุญูู‚ู ููŠ ุงู„ุฏูู‘ูŠู† ู…ุง ู„ู… ู†ูุญุงูˆู„ู

ูˆุซูŽูˆู’ุฑู ูˆู…ูŽู† ุฃุฑุณู‰ ุซูŽุจูŠุฑุงู‹ ู…ูŽูƒุงู†ูŽู‡

ูˆุฑุงู‚ู ูู„ูŠุฑู‚ู‰ ููŠ ุญูุฑุงุกู ูˆู†ุงุฒู„ู

ูˆุจุงู„ุจูŠุชู ุฑููƒู†ู ุงู„ุจูŠุชู ู…ู† ุจุทู†ู ู…ูƒูŽู‘ุฉ ู

ูˆุจุงู„ู„ูŽู‘ู‡ู ุฅู†ูŽู‘ ุงู„ู„ู‡ูŽ ู„ูŠุณ ุจุบุงูู„ู

ูˆุจุงู„ุญูŽุฌูŽุฑู ุงู„ู…ูุณู’ูˆุฏูู‘ ุฅุฐ ูŠูŽู…ู’ุณูŽุญูˆู†ูŽู‡ู

ุฅุฐุง ุงูƒู’ุชูŽู†ูŽููˆู‡ู ุจุงู„ุถูู‘ุญู‰ ูˆุงู„ุฃุตุงุฆู„ู

ูˆู…ูŽูˆุทูู‰ุก ุฅุจุฑุงู‡ูŠู…ูŽ ููŠ ุงู„ุตูŽุฎุฑู ุฑูŽุทูŽุจุฉ ูŽ

ุนู„ู‰ ู‚ูŽุฏู…ูŠู‡ู ุญุงููŠุงู‹ ุบูŠุฑูŽ ู†ุงุนู„ู

ูˆุฃูŽุดูˆุงุทู ุจูŽูŠู†ูŽ ุงู„ู…ูŽุฑู’ูˆูŽุชูŽูŠู†ู ุฅู„ู‰ ุงู„ุตูŽู‘ูุง

ูˆู…ุง ููŠู‡ู…ุง ู…ู† ุตูˆุฑุฉ ู ูˆุชูŽู…ุงุซูู„ู

ูˆู…ู† ุญุฌูŽู‘ ุจูŠุชูŽ ุงู„ู„ูŽู‘ู‡ู ู…ู† ูƒู„ูู‘ ุฑุงูƒุจู

ูˆู…ูู† ูƒู„ูู‘ ุฐูŠ ู†ูŽุฐู’ุฑู ูˆู…ูู† ูƒู„ูู‘ ุฑุงุฌู„ู

ูˆุจุงู„ู…ูŽุดู’ุนูŽุฑู ุงู„ุฃู‚ุตู‰ ุฅุฐุง ุนูŽู…ุฏูˆุง ู„ู‡ู

ุฃู„ุงู„ู ุฅู„ู‰ ู…ูŽูู’ุถูŽู‰ ุงู„ุดูู‘ุฑุงุฌ ุงู„ู‚ูˆุงุจู„ู

ูˆุชูŽูˆู’ู‚ุงููู‡ู… ููˆู‚ูŽ ุงู„ุฌุจุงู„ู ุนุดูŠูŽู‘ุฉ ู‹

ูŠูู‚ูŠู…ูˆู† ุจุงู„ุฃูŠุฏูŠ ุตูุฏูˆุฑูŽ ุงู„ุฑูŽู‘ูˆุงุญูู„ู

ูˆู„ูŠู„ุฉ ู ุฌูŽู…ุนู ูˆุงู„ู…ู†ุงุฒู„ู ู…ูู† ู…ูู†ู‰ ู‹

ูˆู‡ู„ ููŽูˆู‚ูŽู‡ุง ู…ู† ุญูุฑู…ุฉ ู ูˆู…ูŽู†ุงุฒู„ู

ูˆุฌูŽู…ุนู ุฅุฐุง ู…ุง ุงู„ู…ูŽู‚ู’ุฑูุจุงุชู ุฃุฌุฒู’ู†ูŽู‡ู

ุณูุฑุงุนุงู‹ ูƒู…ุง ูŠูŽูู’ุฒูŽุนู’ู†ูŽ ู…ูู† ูˆู‚ุนู ูˆุงุจูู„ู

ูˆุจุงู„ุฌูŽู…ู’ุฑูŽุฉ ู ุงู„ูƒูุจุฑู‰ ุฅุฐุง ุตูŽู…ุฏูˆุง ู„ู‡ุง

ูŠูŽุคู…ูู‘ูˆู†ูŽ ู‚ูŽุฐู’ูุงู‹ ุฑุฃุณูŽู‡ุง ุจุงู„ุฌู†ุงุฏู„ู

ูˆูƒูู†ู’ุฏูŽุฉ ู ุฅุฐู’ ู‡ูู… ุจุงู„ุญูุตุงุจู ุนูŽุดููŠูŽู‘ุฉ ู‹

ุชูุฌูŠุฒู ุจู‡ู…ู’ ุญูุฌุงุฌูŽ ุจูƒุฑู ุจู†ู ูˆุงุฆู„ู

ุญูŽู„ูŠูุงู†ู ุดูŽุฏูŽู‘ุง ุนูู‚ู’ุฏูŽ ู…ุง ุงุฌู’ุชูŽู…ุนุง ู„ู‡ู

ูˆุฑุฏูŽู‘ุง ุนูŽู„ูŠู‡ู ุนุงุทูุงุชู ุงู„ูˆุณุงุฆู„ู

ูˆุญูŽุทู’ู…ูู‡ู…ู ุณูู…ู’ุฑูŽ ุงู„ุตูุงุญ ูˆุณุฑุญู‡

ูˆุดุจุฑู‚ู‡ ูˆุฎุฐ ุงู„ู†ุนุงู… ุงู„ุฌูˆุงูู„

ูู‡ู„ ููˆู‚ูŽ ู‡ุฐุง ู…ูู† ู…ูŽุนุงุฐู ู„ุนุงุฆุฐู

ูˆู‡ูŽู„ ู…ู† ู…ูุนูŠุฐู ูŠูŽุชูŽู‘ู‚ูŠ ุงู„ู„ูŽู‘ู‡ูŽ ุนุงุฏูู„ูุŸ

ูŠูุทุงุนู ุจู†ุง ุงู„ุฃุนุฏุง ูˆูˆุฏูู‘ุง ู„ูˆ ุฃู†ูŽู‘ู†ุง

ุชูุณูŽุฏูู‘ ุจู†ุง ุฃุจูˆุงุจู ุชูุฑูƒู ูˆูƒุงุจูู„ู

ูƒุฐูŽุจู’ุชูู…ู’ ูˆุจูŠุชู ุงู„ู„ูŽู‘ู‡ู ู†ูŽุชู’ุฑูƒูŽ ู…ูƒูŽู‘ุฉ ู‹

ูˆู†ุธุนูŽู†ูŽ ุฅู„ุงูŽู‘ ุฃู…ุฑููƒูู… ููŠ ุจูŽู„ุงุจู„ู

ูƒูŽุฐูŽุจู’ุชูู… ูˆุจูŠุชู ุงู„ู„ูŽู‘ู‡ู ู†ูุจูŽุฒู‰ ู…ุญู…ุฏุง

ูˆู„ู…ู‘ุง ู†ูุทุงุนูู† ุฏูˆู†ูŽู‡ู ูˆู†ูู†ุงุถูู„ู

ู†ู‚ูŠู… ุนู„ู‰ ู†ุตุฑ ุงู„ู†ุจูŠ ู…ุญู…ุฏ

ู†ู‚ุงุชู„ ุนู†ู‡ ุจุงู„ุธุจู‰ ูˆุงู„ุนูˆุงุณู„

ูˆู†ู†ุตุฑู‡ ุญุชู‰ ู†ูุตูŽุฑูŽู‘ุนูŽ ุญูŽูˆู’ู„ูŽู‡ู

ูˆู†ูŽุฐู’ู‡ูู„ ุนู† ุฃุจู†ุงุฆูู†ุง ูˆุงู„ุญูŽู„ุงุฆู„ู

ูˆูŠู†ู‡ุถูŽ ู‚ูŽูˆู…ูŒ ููŠ ุงู„ุญุฏูŠุฏู ุฅู„ูŠูƒูู…ู

ู†ูู‡ูˆุถูŽ ุงู„ุฑูŽู‘ูˆุงูŠุง ุชุญุชูŽ ุฐุงุชู ุงู„ุตูŽู‘ู„ุงุตูู„

ูˆุญุชูŽู‘ู‰ ู†ุฑู‰ ุฐูˆ ุงู„ุถูู‘ุบู’ู†ู ูŠุฑูƒุจู ุฑูŽุฏู’ุนูŽู‡ู

ู…ู†ูŽ ุงู„ุทูŽู‘ุนู†ู ููุนู„ูŽ ุงู„ุฃู†ูƒูŽุจู ุงู„ู…ูุชูŽุญุงู…ูู„

ูˆุฅู†ูู‘ูŠ ู„ุนูŽู…ุฑู ุงู„ู„ูŽู‘ู‡ู ุฅู†ู’ ุฌูŽุฏูŽู‘ ู…ุง ุฃุฑู‰

ู„ูŽุชูŽู„ู’ุชูŽุจูุณูŽู†ู’ ุฃูŽุณูŠุงููู†ุง ุจุงู„ุฃู…ุงุซู„ู

ุจูƒููู‘ ุงู…ุฑุฆู ู…ุซู„ู ุงู„ุดูู‘ู‡ุงุจู ุณูŽู…ูŽูŠู’ุฏูŽุน

ุฃุฎูŠ ุซูู‚ูŽุฉ ู ุญุงู…ูŠ ุงู„ุญู‚ูŠู‚ุฉ ู ุจุงุณู„ู

ู…ู† ุงู„ุณุฑ ู…ู† ูุฑุนูŠ ู„ูˆูŠ ุจู† ุบุงู„ุจ

ู…ู†ูŠุน ุงู„ุญู…ู‰ ุนู†ุฏ ุงู„ูˆุบู‰ ุบูŠุฑ ูˆุงูƒู„

ุดูู‡ูˆุฑุง ูˆุฃูŠู‘ุงู…ุง ูˆุญูŽูˆู„ุงู‹ ู…ูุฌุฑูŽู‘ู…ุง

ุนูŽู„ูŠู†ุง ูˆุชุฃุชูŠ ุญูุฌูŽู‘ุฉ ูŒ ุจุนุฏูŽ ู‚ุงุจู„ู

ูˆู…ุง ุชูŽุฑู’ูƒู ู‚ูŽูˆู…ู ุŒ ู„ุงุฃุจุงู„ูƒ ุŒ ุณูŽูŠูู‘ุฏุง

ูŠูŽุญูˆุทู ุงู„ุฐูู‘ู…ุงุฑูŽ ุบูŽูŠุฑูŽ ุฐูŽุฑู’ุจ ู…ููˆุงูƒู„ูุŸ

ูˆุฃุจูŠุถูŽ ูŠูุณู’ุชูŽุณู’ู‚ูŽู‰ ุงู„ุบูŽู…ุงู…ู ุจูˆุฌู‡ู‡ู

ุซูู…ุงู„ู ุงู„ูŠุชุงู…ู‰ ุนูุตู’ู…ุฉ ูŒ ู„ู„ุฃุฑุงู…ู„ู

ูŠู„ูˆุฐู ุจู‡ ุงู„ู‡ูู„ุงู‘ูƒู ู…ู† ุขู„ู ู‡ุงุดู…ู

ูู‡ูู… ุนู†ุฏูŽู‡ู ููŠ ู†ูุนู…ุฉ ู ูˆููŽูˆุงุถู„ู

ู„ุนูŽู…ุฑูŠ ู„ู‚ุฏ ูƒูŽู„ููู’ุชู ูˆูŽุฌู’ุฏุง ุจุฃุญู…ุฏู

ูˆุฃุญุจุจุชู‡ ุฏุฃุจูŽ ุงู„ู…ุญุจูู‘ ุงู„ู…ููˆุงุตูู„ู

ูุฃูŠูŽู‘ุฏูŽู‡ ุฑุจูู‘ ุงู„ุนุจู‘ุงุฏู ุจู†ุตุฑู‡ู

ูˆุฃุธู‡ุฑูŽ ุฏูŽูŠู†ุง ุญู‚ูู‘ู‡ ุบูŠุฑู ู†ุงุตู„ู

ูู„ุง ุฒุงู„ูŽ ููŠ ุงู„ุฏูู‘ู†ูŠุง ุฌูŽู…ุงู„ุงู‹ ู„ุฃู‡ู„ูู‡ุง

ูˆุฒูŽูŠู†ุง ุนู„ู‰ ุฑุบู… ุงู„ุนุฏูˆ ุงู„ู…ุฎุงุชู„

ูู…ูŽู†ู’ ู…ุซู„ูู‡ู ููŠ ุงู„ู†ูŽู‘ุงุณู ุฃูŠูู‘ ู…ุคู…ูŽู‘ู„ู

ุฅุฐุง ู‚ุงุณูŽู‡ ุงู„ุญูƒูŽู‘ุงู…ู ุนู†ุฏูŽ ุงู„ุชูŽู‘ูุงุถูู„ู

ุญู„ูŠู…ูŒ ุฑุดูŠุฏูŒ ุนุงุฏู„ูŒ ุบูŠุฑู ุทุงุฆุดู

ูŠููˆุงู„ูŠ ุฅู„ู‡ุง ู„ูŠุณูŽ ุนู†ู‡ู ุจุบุงูู„ู

ุฃู„ู… ุชุนู„ู…ูˆุง ุฃู†ูŽู‘ ุงุจู’ู†ูŽู†ุง ู„ุง ู…ููƒุฐูŽู‘ุจูŒ

ู„ูŽุฏูŽูŠู†ุง ูˆู„ุง ูŠูุนู’ู†ู‰ ูŽ ุจู‚ูŽูˆู’ู„ู ุงู„ุฃุจุงุทู„ู

ููˆ ุงู„ู„ู‡ู ู„ูˆู„ุง ุฃู† ุฃูŽุฌูŠุกูŽ ุจุณูุจูŽู‘ุฉ ู

ุชูŽุฌูุฑูู‘ ุนู„ู‰ ุฃุดูŠุงุฎู†ุง ููŠ ุงู„ู…ูŽุญุงูู„ู

ู„ูƒู†ูŽู‘ุง ุงุชูŽู‘ุจุนู’ู†ุงู‡ู ุนู„ู‰ ูƒู„ูู‘ ุญุงู„ุฉ ู

ู…ู†ูŽ ุงู„ุฏูŽู‘ู‡ุฑู ุฌูุฏุง ุบูŠุฑูŽ ู‚ูŽูˆู„ู ุงู„ุชูŽู‘ู‡ุงุฒูู„ู

ูˆุฏุงุณุชูƒู… ู…ู†ุง ุฑุฌุงู„ ุฃุนุฒุฉ

ุฅุฐุง ุฌุฑุฏูˆุง ุฃูŠู…ุงู†ู‡ู… ุจุงู„ู…ู†ุงุตู„

ุฑุฌุงู„ูŒ ูƒูุฑุงู…ูŒ ุบูŠุฑู ู…ููŠู„ู ู†ูŽู…ุงู‡ูู…

ุฅู„ู‰ ุงู„ุบูุฑูู‘ ุขุจุงุกูŒ ูƒุฑุงู…ู ุงู„ู…ูŽุฎุงุตู„ู

ุฏูŽููŽุนู†ุงู‡ูู… ุญุชูŽู‘ู‰ ุชูŽุจุฏูŽู‘ุฏูŽ ุฌูŽู…ุนูู‡ูู…ู’

ูˆุญุณูŽู‘ุฑูŽ ุนู†ู‘ุง ูƒู„ูู‘ ุจุงุบู ูˆุฌุงู‡ู„ู

ุจูุถูŽุฑุจู ุชูŽุฑู‰ ุงู„ูุชูŠุงู†ูŽ ููŠู‡ู ูƒุฃู†ูŽู‘ู‡ูู…

ุถูŽูˆุงุฑูŠ ุฃุณูˆุฏู ููˆู‚ูŽ ู„ุญู…ู ุฎูŽุฑุงุฏู„ู

ูˆู„ูƒู†ูŽู‘ู†ุง ู†ุณู„ูŒ ูƒุฑุงู…ูŒ ู„ุณุงุฏุฉ ู

ุจู‡ู… ู†ูŽุนู’ุชู„ูŠ ุงู„ุฃู‚ูˆุงู…ูŽ ุนู†ุฏูŽ ุงู„ุชูŽู‘ุทุงูˆูู„ู

ุณูŽูŠูŽุนู’ู„ู…ู ุฃู‡ู„ู ุงู„ุถูู‘ุบู’ู†ู ุฃูŠูู‘ูŠ ูˆุฃูŠูู‘ู‡ูู…ู’

ูŠููˆุฒู ูˆูŠุนู„ูˆ ููŠ ู„ูŠุงู„ู ู‚ู„ุงุฆู„ู

ูˆู…ูŽู†ู’ ุฐุง ูŠู…ูŽู„ูู‘ ุงู„ุญุฑุจูŽ ู…ู†ูŠ ูˆู…ูู†ู’ู‡ู…

ูˆูŠุญู…ุฏู ููŠ ุงู„ุขูุงู‚ู ู…ูู† ู‚ูŽูˆู„ู ู‚ุงุฆู„ูุŸ

ูˆุฃูŠูู‘ู‡ูู… ู…ู†ูู‘ูŠ ูˆู…ู†ู’ู‡ูู… ุจุณูŠูู‡ู

ูŠูู„ุงู‚ูŠ ุฅุฐุง ู…ุง ุญุงู†ูŽ ูˆู‚ุชู ุงู„ุชูŽู‘ู†ุงุฒูู„ู

ูุฃุตุจุญูŽ ููŠู†ุง ุฃุญู…ุฏูŒ ููŠ ุฃูุฑูˆู…ุฉ ู

ุชูู‚ุตูู‘ุฑู ุนู†ู‡ุง ุณูŽูˆุฑุฉ ู ุงู„ู…ูุชูŽุทุงูˆูู„ู

ูˆุฌูุฏู’ุชู ุจู†ูุณูŠ ุฏูˆู†ูŽู‡ู ูˆุญูŽู…ูŽูŠุชูู‡ู

ูˆุฏุงููŽุนู’ุชู ุนู†ู‡ ุจุงู„ุฐุฑู‰ ูˆุงู„ูƒู„ุงูƒู„ู

ูˆู„ุง ุดูŽูƒูŽู‘ ุฃู†ูŽู‘ ุงู„ู„ู‡ูŽ ุฑุงูุนู ุฃู…ุฑูู‡ู

ูˆู…ูุนู„ูŠู‡ู ููŠ ุงู„ุฏูู‘ู†ูŠุง ูˆูŠูˆู…ูŽ ุงู„ุชูŽู‘ุฌุงุฏูู„ู

ูƒู…ุง ู‚ุฏ ุฃุฑู‰ ููŠ ุงู„ูŠูˆู… ูˆุงู„ุฃู…ุณ ู‚ุจู„ู‡

ูˆูˆุงู„ุฏู‡ ุฑุคูŠุงู‡ ู…ู† ุฎูŠุฑ ุขูู„

Oh my friends! I donโ€™t yield to the first admonition

In times of discerning a truth or a fiction[1]

Oh my friends! Decisions are not by plurality

Nor are they clear during times of calamity:[2]

When I saw this clan, devoid of affection

Cutting off every tie and connection;[3]

Vaunting upon us with pain and rancor

Heeding the words of spiteful recanters;

Allying against us with folks detested

Biting their nails in hate, so fetidโ€”

Then I saved for them so supple a spear

And a silver sword, for kings whetted sheer[4]

And at Godโ€™s House brought my tribe and my kinsmen

And clasped at its braided Yemenite curtain

Standing together while facing its entrance[5]

At just the place where the pious pay penance

Where shaggy pilgrims do halt their mounts

Where the valley at Isaaf and Naaโ€™il sprouts

Camels branded on necks or on limbs

Between eight and nine, for sacrifice primmed

Whose necks are adorned with marbleโ€™s luster

And cowrie shells like racemes in clusters![6]

With the Lord of men I do seek shelter

from every traducer and stubborn rejector

From every foe that seeks to malign us

And those who with falsity aim to align us[7]

And with Thawr and Thabeerโ€™s creator

And Mount Hiraaโ€™s righteous meditator[8]

With the right of Godโ€™s House in Meccaโ€™s enclosure

And with God Himself, forever the Knower!

And with that Black Stone, hallowed of reverence

Which by day and night is paid such deference

With Abrahamโ€™s footprint, in stone so weathered

Wrought out barefoot, of sandals unfettered[9]

And with those tracks between Safa and Marwa

And what resides there of statues plethora[10]

And with those who to Godโ€™s house tredge

By foot or by riding, bound in their pledge

And with that final site where they head

Across Mount Alal, through its watershed[11]

And with their station on the Mount in the evening

And when they restrain their camels from leaving

And the night of assembly and Minaโ€™s embankments[12]

For beyond these where else are holy encampments?!

With Jamโ€™ when they cross it on their steeds

As though from a torrent they race to flee[13]

And with the great Jamrah when they do approach

And hurl its crest with the stones of reproach[14]

And by Kindahโ€™s reaching the station of stoning

When Bakrโ€™s pilgrims safeguard their going:

Two tribes that meet there to strengthen their bonds

Exchanging emotions of amity, fond[15]

And in those clifftop shrubs they trample

Like ostriches surging, on the scramble[16]

Is there any refuge past these for shelter?

Or any God-fearing righteous defender?![17]

We areโ€”on account of enemiesโ€™ fancyโ€”

well-nigh banished to Kabul and Turkey![18]

By Godโ€™s house! That we should leave Mecca you lie

Indeed, your affairs would be shambles thereby!

By Godโ€™s House you lie that Muhammad should yield

While still for his sake bow and lance we donโ€™t wield

Muhammad the Prophet weโ€™ll stay and support

By sword and by lance, attacks we will thwart

Defending him till all around him weโ€™ve fallenโ€”

Depriving for him our children and women[19]

Upon you will ravage a folk, iron-coated

The ravage of watering-camels, loaded![20]

Until we see those steeped in their hate

Fall on their face from the strike of our mace

By God we swear: should the threat reach fruition

Our swords will collide with your choicest kinsmen[21]

In the hands of a blazing youth, magnanimous

Trustworthy, protective, and most valorous[22]

From Luโ€™ayy ibn Ghalib doubly descending

In battle impervious, most unrelenting![23]

War we will wage for months in succession

And year after year, without a concession!

How can we leaveโ€”may you have no fatherโ€”

A noble bulwark, not weakened nor bothered[24]

By whose radiant face the rain is summoned[25]

The refuge for widows, asylum for orphans

In whom Banu Hashimโ€™s estranged seek refuge

And find in his favors a most ample deluge[26]

By my life! In Ahmadโ€™s affection Iโ€™m smitten

For I love him the love of a lover, stricken[27]

May the Lord of Servants grant him His aid

And make clear the truth of his creed, not to fade[28]

Midst this worldโ€™s folk, his is beauty eternal

And his is a charm, despite foes infernal

For who is like him, to whom else is yearned?!

When squared with kings, the latter are spurned!

Forbearing, wise, just, and eminent

Who takes as his Lord The Forever Cognizant[29]

For do you not know that we donโ€™t belie

Our son, and he does not hearken to lies?![30]

For had it not been that disgrace I should garner

Amidst assemblies against our forefathers

We would have adhered to him, devout

Forever to him, so ardent no doubt![31]

And upon you our hosts would smite

With brandished swords, imbued with might!

Men upright who know not retreat

Their bloodline stamped by honor, replete

Yes we would oppose them till they crumble

And till every fool and rebel does crumple

From our troop a strike so fierce would teem

As though we were lions amidst smithereens

But we are that spawn indeed by whose lords

Other tribes vaunt by relation towards

Nay soon those wont to hatred will witnessโ€”

In just a few nightsโ€”which of us will flourish!

Whether they or I will grow weary of war

And which of us shall earn praise galore

And which among us his sword will furnish

When at the brink of violent skirmish[32]

For among us Ahmad is borne of a stalk

At which every boaster may only gawk[33]

I do defend him and my soul do ransom

Protecting him with my choicest, most handsome[34]

Yes no doubt that God will raise his stature

And exalt him here and in the Hereafter[35]

As I had believed both today and prior

And just as that vision of his grandfather![36]

 

[1] Jaโ€™far an-Naqdi believes that this poem was composed while Abu Talib and the rest of Banu Hashim had been boycotted by the Quraysh and consigned to live in the Shiโ€™b of Abu Talib on the outskirts of Makkah. Abu Talib begins his panegyric in a dual address; thus a more literal rendering would be โ€œOh my (two) friends!โ€ The dual was used at times in Arabic poetry to refer to oneโ€™s most intimate companions. In these lines, Abu Talib tells his companions that in his judgements, he does not listen to those who are quick to rebuke him but rather relies on his own independent intelligence. It is notable here that Abu Talib does not engage in the classic form of tashbeeb (rhapsody), but rather directly engages with his subject matter.

[2] This is a further clarification from Abu Talib to his companions that he does not believe a correct decision is made based on consultation with others; rather they may be convoluted and require an intimate knowledge only discernible to the decision-maker. The decision in particular being referred to here is his undying and ardent support for our Holy Prophet (saw).

[3] This is of course a reference to the Quraysh and their boycott of Banu Hashim despite their bonds of tribal kinship.

[4] It is said that the sword alluded to in these lines was a gift to โ€˜Abdul Muttalib from the Yemenite Himyari king Sayf ibn Dhi Yazan, who was a monotheist and prophesized the coming of the Holy Prophet (saw). Abu Talib makes it clear in these lines that he had prepared himself for war against those who sought to persecute the Holy Prophet (saw).

[5] In these lines, Abu Talib seizes upon his status as the Custodian of the Kaโ€™bah, explaining how he, along with his family, sought refuge at Godโ€™s House against the conspiracy hatched against the Holy Prophet (saw). During the pre-Islamic period, the Kaโ€™bah was adorned with braided Yemenite cloth. It is said that the first individual who clothed the Kaโ€™bah with a kiswah was the Jewish Himyarite king Asโ€™ad al-Kamil (390-420 CE).

[6] In the powerful imagery of these lines, Abu Talib seeks to describe the House where he has gathered his kinsfolk. These lines serve as valuable historical documentation, as they provide us with many details of the Kaโ€™bah and rituals of Hajj in the pre-Islamic era. Abu Talib makes it clear that the Kaโ€™bah was a place of homage and pilgrimage for the pious. The reference to โ€œshaggy pilgrimsโ€ gathering at the Kaโ€™bah substantiates that the tradition of shaving oneโ€™s head after its visitation was upheld even during that era. Isaaf and Naaโ€™ilah were two statues that were kept at Safa and Marwa respectively; it was held in Arab legend that these were two individuals who fornicated in the Kaโ€™bah and thus were transfigured into statues as Divine punishment. Over time, the Arabs began to worship them as idols. When the Holy Prophet (saw) conquered Makkah, he ordered for these statues to be destroyed. Finally, Abu Talib describes the camel-sacrifices made at the Kaโ€™bah by the pre-Islamic Arabs: how they were brandished, their age, and how they were decorated.

[7] Abu Talib, as a form of stirring up the sympathies of his listeners, now begins to take refuge against his enemies through a long series of entities and places which the Arabs held sacred or dear, starting with God Almighty.

[8] Thawr is a mountain to the south of Makkah, and incidentally was also the mountain which the Prophet chose to seek as a place of refuge against his enemies from Quraysh when he was migrating to Madinah. Thabeer refers to a mountain range to the east of Makkah which the Pre-Islamic Arabs used to appoint the time of exit from Muzdalifa. It is also purported as the place of descent for the sacrificial lamb of Prophet Ibrahim (as). Finally, Abu Talib takes refuge in Hiraaโ€™, a mountain to the northeast of Makkah that was known to the Arabs as a place for meditation. This is also the place where the Prophet (saw) received revelation.

[9] Abu Talib takes refuge in sites here that continue to be regarded by Muslims as sacred: the Kaโ€™bah, the Black Stone, and the Maqam Ibrahim (the Station of Ibrahim) where the imprint of Prophet Ibrahimโ€™s feet may still be seen.

[10] We see again a reference to the racing back and forth between Safa and Marwa, a tradition that is preserved in the Islamic Hajj. In the hadith, it is reported that Safa was the place of descent of Prophet Adam (as), and given that he was the chosen one (al-mustafa), the mountain Safa derived its name from this indication. Meanwhile, Eve descended on Marwa, and given she was a woman (al-marโ€™ah) the mountain Marwa derived its name from this. Of course, racing between these two sites is seen as a tribute of emulation to Hajar in her search for water. During the time of the pre-Islamic Arabs these mountains were filled with idols. It should be said that as a strict monotheist, Abu Talib only describes the idolatry at those sites in keeping with the Arab customs of that time, not due to his own reverence for them.

[11] The allusion to the โ€œfinal siteโ€ is to Mount โ€˜Arafat, still revered in the Islamic Hajj; it is referred to as โ€œfinalโ€ here because it is the furthest from Makkah. Mount Ilaal is one of the mountains within the confines of โ€˜Arafat.

[12] Referring to the pilgrimsโ€™ standing at โ€˜Arafat before their descent into Muzdalifa and Mina, again preserved in the Islamic Hajj tradition. Muzdalifa here is referred to as โ€œthe night of assemblyโ€ due to the pilgrims gathering there.

[13] Jamโ€™ (gathering) is an alternative name for Muzdalifa; here Abu Talib describes how the pilgrims rush at this site in crowds, again quite parallel to the Islamic Hajj.

[14] The great Jamrah is a reference to the largest pillar at Mina, also known as Jamrah al-โ€˜Aqabah, which the pre-Islamic Arabs used to hurl with stones just as Muslims do today.

[15] Kindah and Bakr were two ancient Arab tribes that used the season of the Hajj to re-establish their alliances; by invoking this imagery, Abu Talib seeks to draw a stark contrast with the Arab tribesโ€™ betrayal of the Banu Hashim, whereby they are offered no friendship or refuge amidst their boycott.

[16] Abu Talib alludes here with his imagery to the enthusiasm and energy with which the pilgrims make their pilgrimage, trampling all foliage in their path.

[17] This marks the end of Abu Talibโ€™s extended appeal to the Arabs by all they hold dear; he concludes by a rhetorical question to the effect of asking, โ€œIs there anything else I can use to appeal to you, dear listener, against these enemies who seek to malign us?โ€

[18] Abu Talib alludes here to how the enemies of Banu Hashim sought to exile them and excommunicate them from the Arabian peninsula altogether.

[19] Rather than relenting to their pressure, Abu Talib in these lines doubles down and emphasizes that he will no doubt support the Prophet until the end, sacrificing it all including his own family. His epithet of โ€œMuhammad the Prophetโ€ clearly proves his belief in the Holy Prophetโ€™s (saw) prophethood. The threatening nature of these lines helps to shed light upon to what extent the enemies of the Prophet had gone in pressuring Banu Hashim to succumb and relinquish their support from the Holy Prophet (saw). Thanks to Abu Talibโ€™s staunch leadership, this did not materialize.

[20] This is a complex metaphor difficult to render into English idiom; in the desert climate of Arabia, camels loaded with water were seen as a sign of power, wealth, and endurance. Here, Abu Talib likens his army in its fury to these well-equipped camels.

[21] During times of war, Arabs always sought to match the prowess of their warriors with those of their opponents. This was considered a sign of chivalry, as attacking low-level combatants was not seen as honorable. In these lines, Abu Talib therefore threatens the chieftains of his enemies. It is said that after the Battle of Badr while the Prophet was surveying the dead bodies of his enemies from Quraysh, he stated, โ€œIf only Abu Talib was alive today, he would see that our swords indeed struck down their choicest kinsmen!โ€

[22] The reference to the blazing youth is of course to the Holy Prophet (saw), who Abu Talib recognizes with abundant praise and places as the commander of Banu Hashim in war.

[23] The reference to the blazing youth is of course to the Holy Prophet (saw), who Abu Talib recognizes with abundant praise. Luโ€™ayy ibn Ghalib was the ancestor of the Holy Prophet eight generations previously and he was descended from him from both his mother and his father. Abu Talibโ€™s identifying the Prophet in this manner could be either 1) because the Arabs had known for generations that a Prophet would rise from the descendants of Luโ€™ayy ibn Ghalib; or 2) because he wanted to acknowledge the nobility of the Prophetโ€™s birth as a direct descendant of one of the highest princes of Makkah, who was himself a direct descendant of Prophet Ismaโ€™il.

[24] The Arabic here is approximated in translation. More literally, Abu Talib rhetorically wonders how Banu Hashim could ever betray such an honorable individual like the Holy Prophet (saw), who preserves whatever is placed under his supervision with the utmost integrity (yahutu adh-dhimar), is pristine in character (ghayr dharb), and never burdens others with his responsibilities (ghayr muwaakil).

[25] These are among the most quoted and famous lines of Abu Talibโ€™s qasidah. It is narrated that when the Prophet (saw) was a youth, Makkah was stricken by a severe drought and the Arabs asked Abu Talib to supplicate for rain. Abu Talib came out with the Holy Prophet who raised his finger to the sky whereupon rainclouds immediately started to accumulate. In recalling this event, Abu Talib seeks to remind Quraysh of the Holy Prophetโ€™s merit upon them. It is narrated in the hadith that when the Prophet supplicated for rain during latter years in Madinah, he recalled these lines of Abu Talib and prayed for him on the mimbar.

[26] In his commentary of Nahjul Balaghah, the famous Muโ€™tazili scholar Ibn Abi al-Hadid remarks on these lines of Abu Talib saying, โ€œIf it had not been for the special status of Prophethood, it would not behoove the great chieftain of Arabia Abu Talib to describe the Prophet, who was his orphan-nephew that he himself had raised, with such abundant praise. This type of praise is not befitting to describe dependents and subordinates; rather this is a form of praise only suited for kings and celebrities. Hence, when you realize that the speaker here is Abu Talib, the esteemed leader of Quraysh, describing a youth who was under his protection and for whom he had assumed responsibility in upbringing, feeding, and sheltering, you recognize that the impeccable disposition of the Holy Prophet was truly unrivaled and was a special Divine gift not at all acquired or derived from his surroundings.โ€

[27] In these lines, Abu Talib notes that he has fallen head over heels in love with the Holy Prophet (saw). In Arabic, there are three words used here for love as a form of hyperbole: al-hubb (love in the general sense), al-wajd (love in the sense of constant engrossment and concern), and al-kalaf (love in the sense of tormented enrapture).

[28] This supplication from Abu Talib is explicit confirmation that he indeed believed in the truth of the Prophetโ€™s message.

[29] Here, Abu Talib details the reasons why he is infatuated with the Prophet: he is physically, morally, and spiritually pristine. It is notable that Abu Talib exalts the Holy Prophet beyond all kings and rulers in these lines, again proof that he indeed believed and supported his Prophethood.

[30] This is a more implicit confirmation from Abu Talib that he believed in the Prophethood of our Holy Messenger (saw) whereby he notes that he does not belie anything that the Prophet has brought and recognizes its truth.

[31] These lines expound the dissimulation (taqiyyah) of Abu Talib. As the ahadith state, he was โ€œlike the believer from the family of the Pharaoh.โ€ The Quraysh respected and honored Abu Talib because they thought he believed in their religion; therefore, they treaded very carefully and often sought to avoid physical confrontation with the Prophet lest they offend Abu Talib and trigger his conversion. Abu Talib therefore recognized that keeping up this faรงade was necessary to protect the Prophetโ€™s life. As he says in these lines, he cleverly avoided acknowledging his full adherence to the Prophet so as to not invoke the wrath of Quraysh upon himself and lose his ability to protect the Prophet Muhammad. Nonetheless, as can be seen in his poem there were ample indications that he believed and supported the Holy Messenger (saw), not just as his nephew but as Godโ€™s prophet.

[32] Abu Talib again threatens the Quraysh with the prospect of war should they continue in their persecution of Banu Hashim. He makes it clear that had it not been for his reputation as the level-headed chieftain of Makkah, he would spare no effort in wiping out his adversaries and crushing his opposition. However, due to the pristine nobility of the Banu Hashim he is exercising expectant caution in launching cavalierly into combat.

[33] This line is only approximated in translation. More literally, Abu Talib is saying that in relation to this noble tribe of Banu Hashim, the Holy Prophet comes from roots that are inviolable and in relation to which anyone boasting about their lineage cannot compete.

[34] It is well-known that Abu Talib considered the Holy Prophet (saw) more dear to him than his own children; an example of this can be seen in his entrusting his own son al-Imam โ€˜Ali ibn Abi Talib (as) to the protection of the Prophet.

[35] This is among the strongest proofs that Abu Talib believed in the Hereafter, unlike his pagan contemporaries who are quoted many times in the Qurโ€™an as mocking the Day of Resurrection. More literally, Abu Talib calls the Hereafter in Arabic โ€œYawm at-Tajaadul,โ€ or โ€œThe Day of Disputationโ€ in keeping with the fact that it will be the day when humankind will be reckoned and put on jury in front of God.

[36] The reference to the vision in this line is narrated in the books of history; it is said that Abdul Muttalib fell asleep close to the wall of the Kaโ€™bah and saw a vision where a tree of light had emerged from his back and extended into every direction. He then saw the Prophets Ibrahim and Nuh emerge and say to him, โ€œHow blessed is he who resides under this tree and how wicked is he who turns away from it!โ€ After seeing this dream, Abdul Muttalib knew that he would have a descendant who would be a Prophet and call towards a new religion. As Abu Talib states in these lines, he had the foresight to recognize the actualization of this vision in the Holy Prophet (saw).