The two famous poets, Kuthayr 'Azzah and al-Kumayt al-Asadi, had close relationships with Ima`m Abu` Ja'far (al-Ba`qir), peace be on him. For they believed in his Ima`mate. They regarded obedience to him as obligatory. Thus, they devoted themselves to him. So, they were famous for that. We will mention some of their affairs and their close relationship with the Ima`m, peace be on him.
Kuthayr 'Azzah
As for Kuthayr 'Azzah, he was Abu` Hamzah al-Khuza``i al-Madani. He was among the Arab lovers. He fell in love with 'Azzah, daughter of Jamil. He had many stories with her. The biographers have mentioned them. Ibn Isha`q said: "Kuthayr was the best Moslem poet in poetic talents.
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His Obedience to the Members of the House (ahl al-Bayt), peace be on them.
Kuthayr was very obedient to the members of the House (ahl al-Bayt), peace be on them. He devoted his life to them. He did not hide his obedience to them from the Umayyads. 'Abd al-Malik b. Marwa`n asked him to swear by Ima`m 'Ali, the Commander of the Faithful, peace be on him, to tell him about the one who was more than him in
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1. Al-Darajat al-Rafi'at Tabaqat al-Shi'a, p. 587.
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love. So, Kuthayr replied: "If you ask me to swear by you, I will tell you."Marwa`n did that. So, Kuthayr told him about the love of some lovers.
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His Obedience to al-Ba`qir
Kuthayr loved Ima`m Abu` Ja'far (al-Ba`qir), peace be on him, very much. He obeyed him and believed in his Ima`mate. The historians said: "A man saw Kuthayr riding (his horse). Meanwhile the man saw Ima`m Abu` Ja'far, peace be on him, waking. So, he blamed Kuthayr , saying: 'Why are you riding (your horse) and Abu` Ja'far is waking?'
He ordered me to do that. I prefer his obedience to his disobedience. So, I have ridden (the horse),
2 replied Kuthayr.
This answer proves Kuthayr's good manners and perfect faith. For obedience to the Ima`m was obligatory. Thus, he had no way to disobey him.
Kuthayr praised the Sons of Marwa`n
Kuthayr praised the sons of Marwa`n very much. Thus, they glorified and honored him.
3 He composed poems to praise them. The poems have been mentioned in his Divan. However, he was not serious in praising them. He did not believed in what he said. Rather, he praised them to get their money and gifts. He mocked them. He likened them to snakes and scorpions. The historians reported that he came to
Ima`m Abu` Ja'far, peace be on him. Thus, the Ima`m, peace be on him asked him: "Are you from our followers? Why do you praise Marwa`n's household?
Kuthayr answered: "I mock them. I liken them to snakes and scorpions. Have you not heard my poem concerning 'Abd al-'Aziz b. Marwan.
Abd al-Malik understood that, so he said to his brother 'Abd al-
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1. Wafayat al-A'yan, vol. 3, p. 266.
2. Al-Murtada, al-Amali, vol. 1, p. 283.
3. Al-A'lam, vol. 6, p. 72.
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'Aziz: "He did not praise you. Rather, he likened you to snakes."'Abd al-'Aziz reported that to me. So I said to him: "By Allah, I will liken him to the snake. Then he will not deny that. Then I composed a poem concerning him."
When I read the poem before 'Abd al-'Aziz, he gave me many gifts. For he did not understand what I said.
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Accordingly, Kuthayr was not serious when he praised the sons of Marwa`n. He did not believe in what he said. Rather, he mocked them. Moreover, he deceived them to take money from them. For they took the money illegally. Kuthayr had no way to take money except through this way.
His Death
Kuthayr died in the year 105 A. H. He died on the same day when 'Ukrima died. (The people)
prayed over them at one place. Then the people said: "The most knowledgeable of people in jurisprudence and poetry has died."
2Then the people escorted the deceased to their final resting place. Among them was Ima`m Abu` Ja'far, peace be on him.
Fabricated Narration
Some historians have mentioned a narration, but we think that the narration is among the fabricated narrations. The historians reported the narration on the authority of Yazid b. 'Urwa, who said : "The women prevailed at the funeral. They wept over him and mentioned 'Azzah during their weeping. So, Mohammed b. 'Ali (Abu` Ja'far) said: 'Open the way for me to go to the coffin.' So, we pushed the women away from the coffin. Abu` Ja'far hit the women with his sleeve. Then he said: 'O girl friends of Joseph, go away! Thus one of the women came to the Ima`m and said to him: 'O Son of the Apostle of Allah, you are right. We are the girl friends of Joseph. We were
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1. Akhbar Shu'ara al-Shi'a, p. 62.
2. Wafayat al-A'yan, vol. 1, p. 269.
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better than you towards him. ' Abu` Ja'far said to one of his retainers: 'Keep her till we
come back.' When they had buried Kuthayr, he ordered the woman to be brought. He, peace be on him said to her: 'Were you who said that you were better than us?' 'Yes, son of the Apostle of Allah, will you make me safe from your anger?' asked the woman. 'You are safe from my anger. So, explain that,' replied the Ima`m. So, the woman explained: 'O Son of the Apostle of Allah, we summoned Joseph to pleasures such as food, drink, and enjoyment. However, you, men, threw him into the well, sold him for low prices, and imprisoned him in prison. Therefore, who are more merciful for him- you or we?' The Ima`m admired the woman. Thus, he said to her: 'What a generous woman you are! You overcome all women. Have you a husband?' 'I have a man whose husband is I,' she replied. The woman went away. A man from the people, who knew the woman, said: 'This is Zaynab al-Ansa`riya, the daughter of Mu'ayqib.'
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Criticisms
1. Why did the women gathered around Kuthayr's corpse? Why was it difficult for the Ima`m to
reach him? Why did he order the women to be pushed away? This narration is incorrect. For women were not permitted to take part in such ceremonies. Rather, she was ordered not to leave her house.
2. The Ima`m was rude with the ladies who gathered around the corpse. This makes the fabrication of this narration sure. That is because the Ima`m, peace be on him, was the ideal example for high manners and noble morals. So, he was far above obscene words.
3. A conversation took place between the Ima`m and the Ansa`ri lady. He asked her whether she had a husband. This also makes us sure of the fabrication of the narration. Is this appropriate for the Holiness of the Ima`m. Accordingly, this narration is imaginary. With this we will end our talk about the biography of Kuthayr 'Azzah.
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1. Al-Darajat al-Rafi'a, p. 590.
2. Al-Aghani, vol. 8, p. 25.
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Al-Kumayt Al-Asadi
Al-Farazdaq said: "Al-Kumayt was the poet of the first and the last.
1 'Ukrima al-Dabbi said: "Were it not for his poetry, there would be no translator for the language nor would there be a tongue for explanation.
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He was the foremost thinker and writer of the period. He played an important role in developing Arab culture and Islamic scientific movement. The following are some bright sides of his life.
His Birth and his Early Life
was born in the year 60 A. H. It was the year when the Moslem community was bereaved of Ima`m Husayn, the Lord of martyrs, peace be on him.
3So, that tragedy impressed him. It reacted on his feelings and sentiments. That appeared in his poetry through which elegized Ima`m al-Husayn, peace be on him.
As for his early life, it was in Ku`fa, the capital of the Shi'ites, and the place of revolts against the Umayyads. He was brought up on the love for the members of the House (ahl al-Bayt), peace be on them. So, the love for them was among his elements.
His Talents
Al-Kumayt was among the unique in history. He was among the prominent figure in the Arab nation. He was endowed with noble talents and high qualities. A historian numbered his qualities as ten. The historian said: "Al-Kumayt had ten qualities, of which no poet had. He was the orator of Asad's (tribe). He was
the jurist of the Shi'ites. He was a memorizer of the Holy Koran. He was steadfast. He was a writer with good calligraphy. He was a genealogist. He was disputatious. He was the first to debate (with others) on Shi'ism. He was a bowman. No one from Asad's sons was better than him in sharpshooting. He was a pious brave knight. Moreover, he was
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1. Ibid, vol. 15, p. 115.
2. Roudat al-Jinan, vol. 6, p. 59.
3. Al-Ghadir, vol. 2, p. 211.
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famous for open Shi'ism.
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His Poetry
As for his poetry, it is among the masterpieces of Arab literature. It is the most wonderful of all that Arab poets have composed. In his poetry, he did not incline to joking and impudence. With that he separated himself from the poets of Umayya and the 'Abba`sid periods. For they used their intellectual talents in amusement, futility, and corrupt manners.
As for al-Kumayt, he devoted his poetry to his masters from the Ha`shimites. Thus, proclaimed their noble deeds and their outstanding merits through wonderful Arab poetry.
The historians said : "Al-Kumayt did not announce his poetry till he was satisfied with it or sure of it. For this reason his poetry has become masterpieces showing creation, art, and thinking. As for (his poems called) al-Ha`shimiya`t, they are greater than limitation and evaluation. He has inserted in them the evidence for his doctrine, which is indisputable and undoubted. (His poems called) were among the cultural means at those times. For they are rich in thinking and literature. They were reported in the clubs and the assemblies. So, the people memorized them.
Al- Kumayt and al-Farazdaq
The historians reported that al-Kumayt composed his (poems called) al-Ha`shimiya`t. However, he concealed them. He did not announce them among the people. For he wanted to ask the advice of al-Farazad b. Ghalib, the great Arab poet, about them. So, he went to him. When he met him, he said to him:
"O Abu` Fira`s, you are the chief of (the tribe of) Madar and their poet. I am your nephew, al-Kumayt b. Zayd al-Asadi.
You are truthful. You are my nephew. What is your need,"al-Farazdaq asked.
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1. Khazanat al-Adab, vol. 1, p. 99.
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I have composed poetry. I want to submit it to you. If it is good, order me to announce it. If it is bad, order me to conceal it. And you will be the first to conceal it for me," answered al-Kumayt.
So, al-Farazdaq admired his politeness. Then he said him:
"As for your reason, it is good. I hope that your poetry is as equal as your reason. Recite to me what you have written.
Thus, al- Kumayt recited him his wonderful (poem), saying:
I am delighted. I am not delighted for the beautiful women
Al-Farazdaq interrupted him, saying: "My nephew, for what you are delighted?"
"I am not delighted for play. Does the old man play?" replied al-Kumayt.
Yes, my nephew, play. You are at the time of play,"said Al-Farazdaq.
Neither a house nor the trace of the house divert me.
Nor does a finger dyed with henna make me delighted," said al-Kumayt.
Al-Farazdaq admired this poetry. Then he asked: "My nephew, what has made you delighted?"
"Nor do the antelopes that pass me on the right hand in the evening (delight me).
(I am not delighted) whether a sounded-horned (antelope) or a one broken-horned (antelope) passes," said al-Kumayt.
Yes. Do not be pessimistic," said Al-Farazdaq.
"However, the people of outstanding merits, piety, the best of the children of Eve (has delighted me). The good are sought," said al-Kumayt.
This high wonderful poetry moved Al-Farazdaq, so he said:
Woe unto you! Who are they?"
Al-Kumayt said: "(I am delighted at) the white group (the Ha`shimites). Through love for them I seek nearness to Allah.
Al-Kumayt controlled the feelings and sentiments of Al-
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Farazdaq.
"Relieve me! Woe unto you! Who are they?" shouted Al-Farazdaq.
So, al-Kumayt said: "(They are) the Ha`shimites, the family of the Prophet. I am satisfied with them. I always become angry for them. I have made my soul obedient to them out of love (for them). I receive them with pleasure.
This poetry controlled the feelings of Al-Farazdaq. So, he said:
My nephew, announce, and then announce (your poetry). By Allah, you are better in poetry than those who passed away and those who are still alive.
The Characteristics of his Poetry
The poetry of al- Kumayt is distinguished by the religious values through which he sincerely expressed his feelings towards his masters, the Ha`shimites. For he showed sincere affection and love for them. The unquestionable proofs imposed that on him.
As for the characteristics of his poetry, the following are some of them:
1. His poetry concerning the Ha`shimites is not mere sentiment. Rather, it depends on dispute and satisfaction. Shawqi Dayf said: "Thus, al- Kumayt's poetry does not express only feelings. Rather, it also expresses thoughts. Moreover, it expresses the ability of the Arab reason to dispute and to convince.
2Perhaps, it expresses thoughts more than it expresses sentiments.
3 These are two lines of his wonderful poems. They represent this trend:
They said:
We have inherited it (the caliphate) from father and mother.
Neither mother nor father had given it to them by will.
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1. Al-Aghani, vol. 15, p. 124.
2. Al-Tatwir wa al-Tajjdid, p. 241.
3. Ibid, p. 240.
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They think foolishly they have obligatory right on the people.
However, the right of the Ha`shimites is more obligatory.
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With these two lines al-Kumayt condemned the persons who usurped illegally the caliphate. For they singled out a right for them and imposed the right on the people. They claimed that they belonged to Quraysh, the family of the Prophet, may Allah bless him and his family. So, they seized the caliphate. However, the family of the Prophet, may Allah bless him and his family, satisfied perfectly this condition. For they were the nearest people to him. After these two lines, al-Kumayt praised the great Prophet, may Allah bless him and his family. Then he mentioned the right of the members of the House (ahl al-Bayt), peace be on them, to the caliphate. He said:
They (the Umayyads) said:
He (the Prophet) is not inherited.
Were it for his successors, Bakil, Arhab, 'Akk, Lakhm, al-Sikun,
Himyar, Kinda, al-Hayya`n, and Taghlub would equally take part in it (the caliphate).
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With these two lines, al-Kumayt wanted to refute the Umayyads, who said that no one would inherit the Prophet, may Allah bless him and his family. The Explainer of the poems called al-Ha`shimiya`t said: "If this was true, the above-mentioned tribes would equally take part in the caliphate."Thus, the caliphate would not be confined to Quraysh. This is logical thinking. Through these proofs, al-Kumayt became a jurist. He composed his poetry as the knowledgeable jurist did. For he was knowledgeable in discussing and proving the problems, as Dr. Yousif Khulayf said.
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2. Al-Kumayt quoted some verses from the Koran when he praised the Ha`shimites. Addressing the Ha`shimites, he said:
We have found a verse concerning you in the verses beginning with Ha` Mim.
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1. Al-Hashimiyat, pp. 41-42.
2. Ibid, p. 42.
3. Hayat al-Shi'r fi al-Kufa, p. 713.
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The pious and the non-pious from us have explained it.
In other than the verses beginning with Ha` Mim, there are successive verses concerning
you.
They are as signposts (of knowledge) for the possessor of tiring doubt.
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In the first line, al-Kumayt meant these Words of Allah, the Exalted: "Say I demand not, of you any reward for it (the toils of preaching), except the love of my relations."
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In the second line, he meant these Words of Allah, the Most High: "People of the House, surely, Allah intends to keep off from you every kind of uncleanliness, and to purify with a thorough purification.
3 "And give to the near of kin his due.
4"And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin."
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Al-Kumayt confirmed the outstanding merits of his masters, the Ha`shimites, with verses from the Holy Koran. For "falsehood shall not come to it from before it nor from behind it.
3. Al-Kumayt's poetry on praising the members of the House (ahl al-Bayt), peace be on them, is truthful in language, and strong in sentiment. It is free from worldly pleasures. It is full of pure of pure faith. Al-Kumayt composed such kind of poetry to seek Allah's pleasure and the hereafter. The following words of his prove that:
(I am delighted at) the white group (the Ha`shimites). Through the love for them I seek nearness to Allah.
Al-Kumayt's love for the members of the House (ahl al-Bayt) was sincere. For he found no other means to seek nearness to Allah except the sincere love for them.
4. Al-Kumayt composed poetry on the Ha`shimites. In this
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1. Al-Hamshimiyat, p. 40.
2. Koran, al-Shura, 23.
3. Koran, al-Ahzab, p. 33.
4. Koran, al-Isra', 26.
5. Koran, al-Anfal, 41.
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poetry, he did not depend on the laudable deeds and the outstanding merits he heard. Rather, he depended on
his own observations. For he was contemporary with them. So, he recognized their ideals that spread throughout the world. Thus, he adored them. He was like those who adored and admired virtue. Al-Kumayt's poetry was a live
picture. It showed the real state of the members of the House (ahl al-Bayt), peace be on them. For "Allah Kept off from them every kind of uncleanliness, and purified them with a thorough purification."These are some characteristics of the poetry. As for its techniques, they require elaboration. However, we have preferred shortness to elaboration in most of this research.
His firm Doctrine
Al-Kumayt had firm faith in his doctrine. He based his doctrine on unquestionable ideas. So, he was the poet of the Shi'ite doctrine. He expressed the Shi'ite ideas and fundamentals. The narrators mentioned that he was the first to split open the door to the pleas for Shi'ites in his poems called al-Ha`shimiya`t. He was their tongue. He defended them. He offered pleas on behalf of them. His poems called al-Ha`shimiya`t pictured the cultural and the ideological sides of the Shi'ite doctrine. They encompassed clearly the affairs of the Ima`mate, which was regarded as among the basic elements in the Shi'ite doctrine.
Al-Kumayt and Ima`m al-Ba`qir
Al-Kumayt devoted himself to Ima`m Abu` Ja'far, peace be on him. So, he was his special poet. He recited to him some of his poems called al-Ha`shimiya`t, which he wrote about the members of the House (ahl al-Bayt), peace be on them. They impressed the Ima`m, peace be on him. So, the Ima`m thanked him for that. He asked Allah to forgive al-Kumayt and to be pleased with him.
Al-Kumayt thought there was no one worth of obedience and respect except his master, Ima`m
Abu` Ja'far, peace be on him. He came to him and said:
There passed away those in whose protection (the people) lived.
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No one has remained except the gloating (over other's misfortune) and the envious.
Only one (person) has remained in the earth. It is he who is wanted.
It is you who is that one (person).
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His longing for seeing the Ima`m.
Al-Kumayt lived in Ku`fa. He longed very much for seeing the Ima`m. So, he traveled to Medina (Yathrib). When he stood before the Ima`m, he recited to him his poem. In his poem, al-Kumayt described his longing for him. In it he said:
Longing for you has affected me.
So, I covered many places to see you.
O You who are the best one,
to you is my obedience and humbleness.
You are my hope.
Thus, the person strives to come to his hope.
You are the followers of Allah.
You have pictures in my eyes and in my ears.
You order (people to do good deeds) and forbid
(them from doing evil deeds).
You are not tired of asking Allah for good.
You respond to the one who asks you.
These lines show his great obedience to the Ima`m and his longing for him.
