Translated by Br. Muhammed Jaffer. Regarding the life of Di’bil, click here.

Muhammad Jaffer

Muhammad Jaffer is a neurologist by profession, and his field of interest is Islamic literature. He enjoys translating Arabic poetry in particular.

1. Al-Majlisi notes that it was customary among the Arabs to start their poetry with stanzas commemorating love, burning passion, grievances against time, or description of the craved beloved as far-off and isolated. This was a unique literary device known as tashbeeb (rhapsody) to capture the attention of the listener and pique his/her interest in the lines to come. In this case, the eulogy begins with a description of mourners, nawaa’ih, classically taken to mean birds, that in their inscrutable echoes of sorrow are mourning the pangs of the lover for his beloved.
2. The mourning birds with each breath they take are telling the secrets of these lovers, who have fallen captives to a love that has already passed and another that is still yet to materialize. In the Arabic, there is a play on words in the use of anfaas (breaths) and anfus (souls) both of which come from the same Arabic root n-f-s.
3. Literally meaning that these birds continue to take flight and alight in restlessness on account of their mourning the lovers’ pangs, until the secretive covering of the night is vanquished.
4. The “gazelles [of grace]” is an allusion to the beloved roaming in her natural habitat. The speaker is sending his sorrowful salutations upon those now-empty pastures that once were inhabited by his beloved
5. It is difficult to capture the nuance of the Arabic, however the speaker notes that he still remembers when the pastures of his beloved were rendered green and lush by her exquisitely beautiful features and scents. Notwithstanding these traits, her virtuous chastity did not escape her.
6. The speaker now recalls those nights and times of proximity spent with the beloved and how these memories assist him against the imposed separation.
7. The literal translation here is “and when they would glimpse at the eyes [gazing at them], while their faces were uncovered, and hide their cheeks with their hands [out of chastity].” The implication being that the beloved would try to hide the splendor of her beauty from her lover out of her modesty.
8. The speaker describes how the mere glimpse of his beautiful beloved filled him with such enthusiasm and made him spend the night in the consequent exhilaration.
9. Some liberality has been taken in the translation to render a sense of the original import by the speaker. He laments here that his passion is coupled by anguish in the valley of Muhasser (a valley at Hajj situated between Mina and Muzdalifah) when he stands there and cannot find the Imam of his time in his midst. The literal translation is “when I stand on the day of gathering at Arafat,” with the subject of whom is being referred to implied. However, as al-Majlisi translates, the reference is to the rightful leader and caliphs of the people: the Imams of Ahlulbayt. At this point, the poem completes its rhapsodic flourish and segues its focus to discussing their calamities.
10. The crime and affliction is of course an allusion to the deprivation of the Imams of Ahlulbayt from being rendered their true status and rank. The derelictions refers to the people’s neglect of these rightful owners of leadership and their never-ceasing schisms.
11. The “Truth” here is a reference to religion, creed, and the rightful Imams of the Muslims. In some versions of the poem, the word mustahtireen is used instead, which means “the vainglorious.”
12. In other words, how is proximity to God sought after liturgy (salawaat) and fasting (sawm) except through love of the Prophetic household and hatred for its enemies? The enemies mentioned in this line are literally translated as “sons of the blue-eyed woman and [the sons of] ‘Abalaat.” Given the cryptic nature of these references, we have substituted them as Marwaan and Umayyah, who are the referred individuals. Marwaan is called the son of the blue-eyed woman, a reference to his grandmother who was known as an adulteress in the marketplaces of early Arabia. Meanwhile, ‘Abalaat is a reference to the great grandmother of Umayyah, ‘Ablah bint ‘Ubayd. Hind refers to the wife of Abu Sufyaan, who ate the liver of Hamza bin ‘Abd al-Muttalib after the Battle of Badr due to her hatred. Finally, Sumayyah is the mother of Ziyaad and bore him out of adultery with Abu Sufyaan. Ziyaad’s son was the vile ‘Ubaydullah ibn Ziyaad, the governor of Kufa who killed Imam Husayn.
13. The literal translation here is, “the disbelievers in Islam and [the sons of] wicked women.” Al-Majlisi provides ample commentary here substantiating the fact that many of Banu Umayyah were hypocrites that did not believe in the message of Islam, although they pretended to publically in order to secure their positions of leadership.
14. The Arabic also mentions that they only did this “min hanin wa hanaati,” a euphemism for ugliness, thus meaning that their usurpation was only due to rancor, hate, and disbelief.
15. The reference here is to the well-known opinion among Arabs and Persians that when affliction strikes an individual, his/her world becomes dark and what was formerly delicious becomes bitter. Al-Majlisi notes that this may also be a reference to the hadiths that report that after the martyrdom of Imam Husayn, the skies became dark red; there is also a hadith that when the right of Imam ‘Ali to the caliphate was usurped, the rain became brackish and lost its sweetness.
16. Now the speaker makes it clear who the real culprits of this tragedy are, identifying the allegiance of Saqifah is the original travesty that opened the door for turmoil. He identifies it as the allegiance of “serendipity,” or in Arabic “faltah,” meaning “an act done haphazardly without any planning.” This is also a reference to ‘Umar’s famous statement that the allegiance to Abu Bakr was a “faltah from whose evil Allah protected the Muslims.”
17. The reference here is to the celebrated Surah Insaan, where the altruism of Imam ‘Ali in preferring to feed the destitute while himself hungry in a season of drought, as well as the countless other examples of Imam ‘Ali’s preferring others over his own self.
18. Literally meaning “[His witness is also] the glittering ranks that his merits reached through precedence, in which he was the pioneer.”
19. In other words, these merits that Imam ‘Ali has reached are not obtained by wealth or stratagem, but only by unmatched bravery in wielding sword and spear
20. Meanwhile Imam ‘Ali was hearing the words of revelation straight from Gabriel himself, his future adversaries were worshipping ‘Uzza and Manaat, two of the grand idols of Quraysh.
21. The speaker now laments the tragedy of the homelands of the Ahlulbayt, which he sees stripped away from their presence. Due to the oppression of the unjust, the original habitats of revelation are left devoid of their original owners’ commentary, recitation, and guidance.
22. The ‘Abdullah referenced here is the father of the Holy Prophet, who used to reside in Khayf at Mina. The chief-caller is of course a reference to our Holy Messenger, Muhammad (pbuhahf).
23. Referring to the abodes of the Prophet’s close family; mentioned here is the fact that they used to pray so much that they would develop calluses on their foreheads and would need to peel them off yearly.
24. The homes of ‘Abdullah ibn ‘Abbas and his brother Fadl, who were the ancestors of Ma’moon the ‘Abbasid Caliph. Al-Majlisi holds that these lines may have been said out of dissimulation on the part of the speaker.
25. Referring to the grandsons of the Prophet Imam Hasan and Imam Husayn, the sons of the rightful successor to the Prophet.
26. Literally, “abodes of God’s revelation and the treasure-mine of his knowledge.”
27. Taim here is a reference to the tribe of Abu Bakr, and Ibn Sahhak is the appellation of ‘Umar, meaning that Abu Bakr and ‘Umar can never fill these vacancies. Al-Majlisi notes that the reference to dwellings in this line is likely symbolic, meaning that these two can never inhabit the elevated stations of Imaamah and Khilaafah.
28. In other words, these are homes that every tyrant seeks to eradicate through negligence, however they are never forgotten; rather, their furnishings are replenished in each epoch.
29. The Arabic is addressed in the dual form, meaning literally “Stop [you two] let’s ask this home…” The use of the dual in Arabic like this in general commands is a widespread and well-known phenomenon within Arabic poetry. Opinions vary on its linguistic utility, but some believe that it is for emphasis while others maintain that an appeal to one’s companions in Arab custom is typically done most comfortably in groups of three. The edifice here refers to the home of the Ahlulbayt, which are abandoned and which now only a minority pay heed to.
30. Literally, “when was its memory of prayer and fasting?” Now the tyrants of the time have replaced these Prophetic relics of piety with mundane entertainment, merry-making, murder, and plunder.
31. Literally, “where are those who have been splintered by lonely distance, as though branches of trees disparate?” referring to the fact that the Ahlulbayt were forced to migrate from their homes time and again due to the pressures of unjust rulers.
32. The literal being, “And people are not except…” although as al-Majlisi states the meaning of people here is the enemies of Ahlulbayt (generalized only for emphasis) and thus in the translation this was substituted. The usurpers and beliers are those who stole their rights or attribute falsities to them in order to disparage them. The speaker then notes that they are full of vengeful hate for the Ahlulbayt due to the blood that Imam ‘Ali and the Holy Prophet spilled in the wars against their ancestors.
33. These enemies recount the slain of Badr and Hunayn, where Imam ‘Ali decimated the ranks of their disbelieving ancestors and relatives. Per al-Majlisi, Khaibar is mentioned here as well, because Imam ‘Ali put them all to shame in his conquest while they returned in failure; thus they cry out of jealous angst.
34. Literally, “when they [the Ahlulbayt] leave their insides burning [in hatred]” due to their having conquered their tribes and kinsfolk.
35. At Saqifah, the usurpers used the argument against the Ansaar that we are closer to the Prophet Muhammad in familial relation and thus more worthy of the caliphate. Here, the speaker notes that if that is their argument, then Banu Hashim is more worthy than they, as they were the blood-kin of the Prophet.
36. Or alternatively, “The Prophet of The Guide [referring to Allah], may His angels send blessings upon him.”
37. This is a popular literary device in Arabic, known as ta’beed, in which the extent of something is linked to a fixed affair in order to emphasize the desire for its persistence. It exists in the Qur’an as well, where Allah says, “Eternally they abide therein, for as long as the heavens and the earth endure” (11:108)
38. Literally, “and you would make flow the tear of the eye onto the cheeks.” In this couplet two words are used to denote cheeks: khadd (in the 1^st line) and wajanaat (in the literal translation of the 2^nd line). The former refers to the cheek itself, while the latter refers to the part of the cheek directly underneath the lower eyelid.
39. “Kufic graves” is an allusion to the grave of Imam ‘Ali, Imam Husayn, and the martyrs of Karbala, who are all buried in the vicinity of Kufa. Those of “Medinite” refer to the graves of the Holy Prophet, Lady Fatimah, and the Imams buried in Baqee’.
40. Fakh is a valley in proximity of Makkah, in which the Hasani sayyids Husayn ibn ‘Ali and Sulayman ibn ‘Abdillah along with their families were martyred in an ‘Alid revolt during the reign of Musa “al-Haadi,” the fourth ‘Abbasid caliph and contemporaneous to Imam Musa al-Kadhim. It is said that in Shi’a history, after Karbala, this is one of the biggest tragedies in scale that befell the Shi’a. The ‘Abbasid caliph had appointed a corrupt and evil governor over Medina, who used to harm the Ahlulbayt greatly. Approximately 26 Hasani sayyids staged an uprising with their followers and were brutally martyred.
41. The literal Arabic is “Jozajaan,” another name for Khorasan, the city where Yahya ibn Zayd ibn ‘Ali ibn Husayn staged an uprising at the time of Al-Walid ibn ‘Abd al-Malik and was crucified.
42. Baakhamraa is a place within approximately sixty miles of Kufa, where the leader of the ‘Alid revolt against the ‘Abbasids, Ibrahim ibn ‘Abdillah ibn al-Hasan, was killed.
43. A reference to the martyrdom of Imam Musa al-Kadhim, who was poisoned by the ‘Abbasids and whose body was hurled onto the bridge of Baghdad.
44. These lines were added by Imam Ridhaa himself as he heard the poem of Di’bil. It is narrated that when Di’bil reached this part of his eulogy, the Imam stated: “May I add to your poem two couplets through which your poem may be completed?” Di’bil of course replied in the affirmative, upon which the Imam recited these lines. Di’bil then asked, “Oh son of God’s messenger: that grave of Tus, whose is it?” The Imam answered, “This is my grave Oh Di’bil, and it will never cease that the city of Tus will be a place of gathering and visitation for my Shi’a. Indeed, whoever visits me in Tus in my loneliness, he will be with me in my rank on the Day of Resurrection, his sins forgiven.
45. These lines mark the identification of the grave of Tus by the speaker yet again.
46. Al-Majlisi states that the river of Karbala known as al-‘Alqamah is actually merely a tiny stream relative to the Euphrates, which is approximately 20 miles’ distance from Karbala. The purpose of the poet here is to point out that the adversaries of Imam Husayn did not even allow him to drink from even a small stream let alone a river.
47. Literally, “I fear my visitation of them lest the places of their martyrdom among valleys and trees make me overflow [in passion].”
48. In other words, their places of residence and chambers are not together in one place, but rather disjointed and spread out making it difficult for people to assemble in them.
49. Referring to those among the Ahlulbayt who reside in Jannatul Baqee’. The Arabic literally meaning, “humiliated and made scarce due to tribulation.”
50. Asyndeton is used here for the purposes of meter. The timelessness of this line persists, as the Shi’a of Ahlulbayt are time-and-again prohibited from visitation and assembly at Jannatul Baqee’ until the modern-day.
51. Meaning that they are always martyred in places that are far-off from each other, such that they cannot rest in peace within each other’s vicinity.
52. The Arabic is maghaaweer plural of mighwaar, meaning “conquerors in the battlefield” but at the same time meaning “harbinger of rain and goodness.” The second word used is nahhaaroon plura of nahhaar, meaning “those who sacrifice the necks of their most-prized camels in times of famine.”
53. Literally, “sanctuaries that sinful women do not visit.” As Arabic is a euphemistic language, we have chosen to translate the word “sanctuaries” (himan) as loins in this line, as this is the actual connotation of the word.
54. The beauty of the Arabic imagery is difficult to render in English, but there are several antitheses at play here: there is the juxtaposition of the wooden lancets of the lancers to the flaming embers that the Ahlulbayt were in the battlefield. Then, there is the juxtaposition of torrents to blazing embers, implying the power contained in their combat to extinguish the deluge of enemy troops.
55. If they would ever boast, they don’t indulge In self-adulation, but rather they recount the status and rank that Allah has bestowed upon them through their kinship to the Prophet and their relationship with the Divine revelation.
56. Referring to Ja’far at-Tayyaar, the uncle of the Prophet who was martyred in the Battle of Mu’tah.
57. Taim was the tribe of Abu Bakr while ‘Adiyy was the tribe of ‘Umar, alluding to the intended individuals. The speaker clarifies the important reality that had it not been for their usurpation of Imam ‘Ali’s position, the Umayyads and ‘Abbasids would not have had the precedent needed to substantiate their caliphates.
58. By seizing the inheritance of Imam ‘Ali, they plundered him of his property as a father and left his children displaced from their heritage. As it is said, “Imam Husayn had been martyred since the allegiance of Saqifa.”
59. Literally, “for their allegiance issued forth on the basis of treacheries.”
60. The “you” here is addressed in the plural, referring to all of the Ahlulbayt, who used to make it their custom to free oppressed slaves and relieve the debts of the impoverished in paying back blood-money to others.
61. This is a form of synecdoche for the purposes of hyperbole. The speaker implies by these words that death loomed so close to the cavalrymen, that it was as if it had tied the hooves of their horses together so they couldn’t flee from it. The parallelism in meaning with the previous couplet is particularly poignant, all reflecting how the Ahlulbayt used to relieve others of woe and suffering.
62. Per Al-Majlisi, the implication here is that the speaker renounces his own womenfolk, over whom Arabs are particularly avaricious in protecting, as long as they do not revere the Ahlulbayt.
63. In this couplet lies an endorsement of the doctrine of dissimulation, in which the Shi’a of the time were forced to hide their love for the Ahlulbayt due to the presence of adversaries.
64. The speaker personifies his own eye as a form of hyperbole to his mourning. We have used the word mourning in translation while the Arabic utilizes two separate near-synonymous words: “at-taskaab” (lit. effusion) and “al-hamalaat” (lit. outpouring).
65. It is narrated that when Di’bil reached this line in his eulogy, Imam Ridhaa prayed, “Oh Di’bil may Allah grant you protection on that Day of the Great Fright (Resurrection)!”
66. The word fay’, which we have rendered as “estate,” in Arabic refers to the spoils of war which per Qur’anic injunction belong to the family of the Prophet; in this couplet, the speaker laments the Ahlulbay’s right to this wealth. It is said when Di’bil reached this line, Imam Ridhaa cried aloud and exclaimed, “You have spoken the truth oh Khuzaa’i!”Al-Majlisi notes here that the crying of the Imam was not due to the fact of deprived wealth, as they had always loathed this mundane world. Rather, it is due to the fact that God’s laws and injunctions have been thwarted by the masses.
67. The speaker reflects here on the cruel realities of this world, where the people of righteousness are left in shambles while those of falsehood are relegated comfort and abundance.
68. In Arabic, there is a play on the various meanings of the root word w-t-r that is unfortunately impossible to preserve in English. Literally, the speaker states that when the Ahlulbayt are killed or oppressed (wutiroo), they can only extend empty hands to their oppressors, constrained and devoid of all tools (awtaar) to exact any semblance of vengeance. Indeed, this can be seen in how each Imam had to face the tyrant of his time who clandestinely poisoned his late father, unable to publicize the crime or seek revenge.
    
    It is said that when Di’bil reached this line of the poem, the Imam began to wring his hands together and said, “Yes! By God [our hands are] constrained! By God constrained!”
69. Referring to the savior of mankind, Imam al-Mahdi (may Allah hasten his reappearance) who will exact vengeance on the behalf of the Ahlulbayt on all their enemies. It is reported that when Di’bil reached these lines, the Imam stood up in reverence while bowing and placed his right palm on his forelock, exclaiming, “Oh Allah hasten his advent, and facilitate his uprising, and help him with a mighty succor!” Some scholars note that this is the origin of this Shi’i custom of reverence upon mention of the 12^th Imam’s name. It is also narrated that the Imam wept profusely at these lines and stated, “Oh Khuzaa’i! The Holy Spirit has spoken on your tongue with these two couplets!” He then narrated some details about our twelfth Imam’s advent that can be found in books of hadith.
70. Literally, “I will quench my sword and my spear with them [their blood].”
71. The speaker expresses his wish that God hasten the salvation of mankind through the advent of the Twelfth Imam, being as how He always looks at His creation with His Providence.
72. Returning back to the lamentable realities of his time, the speaker notes how his contemporaries shun him and try to obscure the truth.
73. The speaker here notes that he is forced to suppress his grief and sorrow, again reflecting the realities of dissimulation imposed on the Shi’a of that time.
74. In this line, the speaker separates the masses into two groups, equally unworthy of admonishment: 1) those who are aware of the status of the Ahlulbayt and their calamities, but continue to roam in the affliction of skepticism and 2) those who are recalcitrant who are diverted by their whims towards vain desires.
75. The final line of poetry in Arabic, being the most important, ends with a powerful flourish where the beginning of the eulogy started: recounting the wails of the heart’s birds and how their intensity has straitened the confines of the ribcage.