On the Day of Fast-Breaking
Ima`m Zayn al-'Abidin, peace be on him, received the Day of Fast-Breaking with supplication to Allah, asking Him to accept his fast, his acts of worship, and his good works in the month of Ramada`n, and to grant him pardon and good pleasure. In the early morning, he gave on his behalf and of his family the
Zakat of
al-Fitra (alms of fast-breaking). He also performed the prayer of the 'I#d. When he had finished his prayer, he faced the
qibla (the direction of Kaaba) and supplicated Allah with this great supplication:
"O He who has mercy upon him toward whom the servants show no mercy! O He who accepts him whom the cities will not accept! O He who looks not down upon those who have need of Him! O He who disappoints not those who implore Him! O He who slaps not the brow of the people of boldness toward Him with rejection! O He who collects the little that is given to Him and He shows gratitude for the paltry that is done for Him! O He who shows gratitude for the small and rewards with the great! O He who comes close to him who comes close to Him! O He who invites to Himself him who turns his back on Him! O He who changes not favor and rushes not to vengeance! O He who causes the good deed to bear fruit Hence that he may make it grow, and overlooks the evil deed Hence that he may efface it! Hopes turn back with needs fulfilled short of the extent of Your generosity, the cups of requests fill up with the overflow of Your munificence, and attributes fall apart without reaching Your description. For to You belongs the highest highness above everything high, and the most glorious majesty beyond every majesty! Every majestic before You is small everything eminent beside Your eminence vile! Those who reach other than You are disappointed, those who present themselves to other than You have lost, those who stay with other than You have perished, and those who retreat -except those who retreat to Your bounty- are desolate! Your door is open to the beseechers, Your munificence free to the askers, Your help near to the help-seeker! The expectant are not disappointed by You, those who present themselves despair not of Your bestowal, the
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forgiveness-seekers become not wretched through Your vengeance! Your provision is spread among those who disobey You, Your clemency presents itself to those hostile toward You, Your habit is beneficence toward the evildoers, and Your wont is to spare the transgressors, Hence much Hence that Your lack of haste deludes them from returning, and Your disregard bars them from desisting! You act without haste toward them Hence that they will come back to Your command and You disregard them confident in the permanence of Your kingdom, Hence You seal him who is worthy of it with felicity, and You abandon him who is worthy of it to wretchedness!"
The greatest Ima`m, peace be on him, presented in this masterpiece Allah's kindness to His servants, for He is Compassionate and Merciful to him toward whom the servants show no mercy. His mercy also includes him whom the governments chase and he escapes to unknown places because of fear. An example of the kindness of Him, the Exalted, is that He does not look down upon those who have need of Him. An example of the mercy of Him, the Exalted, is that He does not disappoint those who implore Him. An example of the great bounty and ample mercy of Him, the Most High, is that He shows gratitude for the small and rewards with the great. He shows affection to His servants , Hence He comes close to those who come close to Him and invites to Himself those who turn back on Him Hence that He may grant them the highest position in the next world and save them from ruin. An example of the favor of Allah, the Glorified, to His servants is that He does not change the blessing which He bestows upon them until they change what is there in themselves. He, the Exalted, also makes the good deed grow for its owner in the Next Abode. Indeed the generosity and munificence of Allah cannot be limited. Attributes fall short of describing Him, for to Him belongs the highest highness above everything high, and the most glorious majesty beyond every majesty.
The Ima`m, peace be on him, blamed in his supplication those who presented themselves to other than Allah, Hence they lost good and expectations, while those who presented themselves to Allah
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attained a great success. Then the Ima`m, peace be on him, mentioned the clemency of Allah, the Exalted, and His disregard toward the aggressors; He did not hurry to punish them Hence that they would come back to His command and understand the truth. These are some affairs which this part of the supplication of the Ima`m, peace be on him, contains. Now, let's read on the last paragraphs of this supplication:
"All of them come home to Your decree, their affairs revert to Your command; Your authority grows not feeble through their drawn out term, Your proof is not refuted by the failure to hurry after them. Your argument is established, never refuted, Your authority fixed, never removed. Permanent woe belongs to him who inclines away from You, forsaking disappointment to him who is disappointed by You, and the most wretched wretchedness to him who is deluded about You! How much he will move about in Your chastisement! How long he will frequent Your punishment! How far his utmost end from relief! How he will despair of an easy exit! (All of this) as justice from Your decree (You are not unjust in it!), and equity from Your judgment (You do not act wrongfully against him!). You supported the arguments, tested the excuses, began with threats, showed gentleness with encouragement, struck similitudes, made long the respite, delayed, while You are able to hurry, and acted without haste, while You are full of quick accomplishment!
"Not because of incapacity is Your slowness, feebleness Your giving respite, heedlessness Your showing restraint, dissemblance Your waiting! But that Your argument be more conclusive, Your generosity more perfect, Your beneficence more exhaustive, Your favor more complete! All of this has been and always was, is and ever will be. Your argument is greater than that its totality be described, Your glory more elevated than it be limited in its core, Your favor more abundant than that its entirety be counted, Your beneficence more abundant than that thanks be given for its least amount! Speechlessness has made me fall short of praising You, restraint has made me powerless to glorify You, and the most I can do is admit to
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inability, not out of desire, my Allah, but out of incapacity. Hence here I am: I repair to You by coming forward, and I ask from You good support. Hence bless Mohammed and his Household, hear my whispered words, grant my supplication, seal not my day with disappointment, slap not my brow by rejecting my request, and make noble my coming from You and going back to You! Surely You are not constrained by what You desire, nor incapable of what You are asked! You are powerful over everything, and there is no force and no strength save in Allah, the All-high, the All-mighty!
1"
In these words, the Ima`m, peace be on him, has mentioned all the creatures, whether believers or sinners, monotheists or atheists; they are all in the hand of Allah, the Most High, subjected to His decree, coming home to His command. Only the disobedient are stubborn; they continue aggression, mutiny, and disobedience. With this, they are unable to make feeble the authority of Allah. Woe unto them from His permanent punishment and His everlasting chastisement. Allah gives them respite in this world and does not hurry to punish them because of His mercy and gentleness toward them, Hence that they will come back to the truth and turn to Allah in repentance. With this the generosity of Allah, the Exalted, is ample and His favor for His servants is perfect.
With this we will end our speech about the fast of the Ima`m, peace be on him, in the month of Ramada`n, which was full of all acts of worship, good works, and acts of obedience.
His Hajj
As for the hajj to the Sacred House of Allah, the Ima`m, peace be on him, clung to it, for he found in its standing places refreshment for his soul which was melted by the tragedies of Karbala`'. He, peace be on him, urged (the Muslims) to perform the hajj and the 'Umra (a certain kind of hajj to the Kaaba), for they would result in great benefits. Hence he said: "(When) you perform the hajj and the 'Umra,
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1. Ibid., Supplication no. 46.
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your bodies become sound, your daily bread becomes ample, your faith becomes righteous, and you are sufficient for the provisions of the people and of your families.
1" He, peace be on him, said: "The hajji (pilgrim) is forgiven, the Garden is surely for him, the work is resumed through him, his family and his possessions are preserved.
2" He, peace be on him, said: "The angels intercede for the one who runs between al-Safa` and al-Marwa` (with Allah).
3" He also urged (the Muslims) to honor and magnify the pilgrims when they returned from the Sacred House of Allah, Hence he said: "Show happiness when the pilgrims return (from Mecca), shake hands with them, and magnify them. (Hence), you take a share in their reward before you mix with them in sin.
4" Now, we will briefly present some affairs of his hajj.
His Hajj on Foot
The Ima`m, peace be on him, performed the hajj on foot more than one time, as his father and his uncle, al-Hasan, peace be on them, did. It took him twenty days to perform the hajj to the House (of Allah).
5"
His Hajj Riding
He, peace be on him, performed the hajj on the (back of) his she-camel twenty times, and he took great care of it. The historians said: "He never whipped it.
6" Ibra`him b. 'Ali said: "I performed the hajj with 'Ali b. al-Husayn. His she-camel was moving slowly, Hence he pointed to it with the stick, and then he withdrew it and said: 'Woe if there was on retaliation (in the next world)!' Again it
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1. Was'il al-Shi'a, vol. 8, p. 5.
2. Man la Yahdarahu al-Faqih, p. 156. Wasa'il al-Shi'a, vol. 8, p. 5.
3. Man la Yahdarahu al-Faqih, p. 159.
4. Ibid., p. 155.
5. Al-Bihar. In al'Aqdd al-Farid, vol. 3, p. 103. It has been mentioned: "He performed the hajj on foot twenty-five times."
6. Hulyat al-Awliya', vol. 3, p. 133.
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moved slowly among the Mountains of Radawa` , Hence he showed it the stick and said (to it): 'You should walk; otherwise I will do!' Then he mounted it, and it walked.
1" His soul exalted to this level of mercy, pity, and gentleness to animal, Hence he never whipped and frightened his she-camel. He thought that aggression against animal would result in punishment and reckoning in the Next Abode.
The Reciters accompany Him
When he intended to perform the hajj to the Sacred House of Allah, the reciters (of the Qur'a`n) and the religious scholars would accompany him, for they acquired from him sciences, knowledge, wise sayings, and good manners. Sa'id b. al-Musayyab said: "The reciters (of the Qur'a`n) did not go out of Mecca until 'Ali b. al-Husayn went out, Hence he went out and a thousand riders went out with him.
2 They learnt from him the problems of the hajj, the rules of the religion, and all the affairs of Islamic law, for there was no one in his time, according to the consensus of the historians and narrators, more knowledgeable than him in the precepts of the Book and
Sunna."
His Food for the Hajj
The Ima`m, peace be on him, took good and perfect preparations for performing the hajj and the
'Umra. He supplied himself with the best food such as almonds, sugar, soured and sugared fine flour.
3 His pure sister, Sukayna, made him and excellent food on which she spent thousands of dirhams, but when he arrived at al-Hurrah, he ordered the food to be divided among the poor and the needy.
4
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1. Al-Fusul al-Muhimma, p. 189.
2. Hayat al-Imam Mohammed al-Baqir, vol. 1, p. 138.
3. Al-Bihar, vol. 46. p. 71.
4. Saffwat al-Saffwa, vol. 2, p. 54.
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His Disorder during Ritual Consecration
When the Ima`m arrived at one of the places appointed for the ritual consecration(such as Masjid al-Shajara (the Mosque of the Tree), the place appointed for the people of Medina and those who passed by it(he began performing the rules of ritual consecration such as ablution. When he wanted to say the
talbiya (Here I am at your service), his skin would turn yellow, and he disordered and was unable to say the
talbiya. He was asked: "Why don't you say the
talbiya ?"
He trembled with fear of Allah and said: "I fear that I say:
labbayk (Here I am at Your service), and it will be said to me:
'la` labbayk' (You are not at My service).
When he said the
talbiya , he fainted because of his abundant fear of Allah, and fell off his she-camel. This state attacked him several times until he finished his hajj.
1 Ma`lik reported: "When Zayn al-'Abidin wanted to say the talbiya, he fainted, fell off his she-camel, and broke (one of his bones).
2" The Ima`m thoroughly knew of Allah, adored Him, was afraid of His punishment, and tended to Him with all his feelings and sentiments, as his fathers, who were the lords of the Allah-fearing and of those who turned to Allah in repentance, did.
His Supplication by the Black Stone
When he finished his going around (the Kaaba) and arrived at the Black Stone, he looked at the sky and said: "O Allah, make me enter Heaven through Your mercy-while he was looking at the
mizab (Spout)- grant me sanctuary from the Fire through Your mercy, heal
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1. Nihayat al-Irab, vol. 21, p. 326. Khulasat Tahdhib al-Kamal, p. 131. Tahdhib al-Tahdhib, vol. 7, 306.
2. Tahdhib al-Tahdhib, vol. 7, 306.
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me of illness, allow me to attain my provision through lawful means, and drive away from me the wickedness of the sinners from among the jinn and men, and the wickedness of the sinners from among the Arabs and non-Arabs.
1"
His Prayer under the miza`b
When the Ima`m, peace be on him, had finished his rituals (of hajj) such as going around the Kaaba and running between al-Safa and al-Marwa, he came to pray under the Spout of Mercy (
mizab al-Rahma). Tawu`s al-Yama`ni saw him at that Holy Place standing in prayer, supplicating Allah, and weeping because of fear of Allah. When he finished his prayers, Ta`wus interrupted him, saying: "I have seen you in this state of humility while you have three qualities. I hope that they will make you safe from fear. One of them is that you are the (grand) son of Allah's Apostle, may Allah bless him and his family, the second is the intercession of your grandfather, and the third is Allah's mercy."
The Ima`m gently answered Tawus: "O Ta`wus, as for that I am the (grand) son of Allah's Apostle, may Allah bless him and his family, it will not safe me (from fear), and you have heard Allah, the Exalted, say:
There shall be no ties of relationship between them, nor shall they ask of each other.2 As for the intercession of my grandfather, it will not safe me (from fear), for Allah, the Most High, says:
They do not intercede except for him who He approves.3 As for Allah's mercy, Allah says:
Allah's mercy is close to the benefactors, and I don't think that I am a benefactor.
4"
Have you noticed this humility and self-negation before Allah, the Exalted? Indeed, this Ima`m was a unique copy among mankind except his great fathers.
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1. Furu' Al-Kafi, vol. 4, 407.
2. Qur'an, 23, 101.
3. Ibid., 21, 28.
4. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 101.
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With Hisha`m b. 'Abd al-Malik
Hisha`m b. 'Abd al-Malik, accompanied by the police, made the pilgrimage to the Sacred House of Allah. The mercenaries and the prominent persons from among the Syrians surrounded him. He did his best to catch the Black Stone, but he could not, because the place was full of pilgrims who pushed each other in order to kiss the Black Stone. Hence the pilgrims paid no attention to Hisha`m and made no room to him, for there were no differences in that Great House. A pulpit was installed for him and he sat on it. He looked at the people who were going around the Kaaba. In the meantime Ima`m Zayn al-'Abidin, peace be on him, came to perform going around the Kaaba. A pilgrim saw him and recognized him, Hence he called out at the top of his voice: "That is the remaining one of Allah in His earth! That is the remaining one of Prophethood! That is the Ima`m of the Allah-fearing and lord of the worshippers!"
The Ima`m's solemnity, to which the faces and foreheads yielded, and which was similar to that of his grandfather, Allah's Apostle, may Allah bless him and his family, overwhelmed the pilgrims. The pilgrims shouted loudly everywhere in the Mosque: "There is no god but Allah! Allah is Great!" Then they made room for the Ima`m. Blessed was the one who kissed his hand or touched his garments of ritual consecration. The Mosque was full of saying: "Allah is Great!" The Syrians were astonished at that fearful sight, for they thought that there was no one worthy of honor and magnification except the Umayyads who were, according to the Umayyad mass media, the inheritors of the Prophet, may Allah bless him and his family, and close to him in lineage! Hence the Syrians hurried to Hisha`m and asked him: "Who is that person whom the people has respected with this respect?"
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Hisha`m burst into anger, and his crossed eye appeared
1, and he shouted at them: "I don't recognize him!"
Hisha`m denied recognizing the Ima`m, for he feared that the Syrians would incline to him and desert the Umayyads. Al-Farazdaq, the Arab great poet, was present there. He understood the truth, shook all over, rushed toward the Syrians with enthusiasm and said to: "I know him!"
"Who is he, Abu` Fira`s?" asked the Syrians.
Hisha`m became frightened and lost his mind, for he feared that al-Farazdaq would introduce the Ima`m to the Syrians, Hence he shouted at him: "I don't know him!"
Condemning Hisha`m, al-Farazdaq said at the top of his voice: "Yes, you know him!"
Then he turned to the Syrians and said to them: "Syrians, whoever wants to recognize this man, let him come (here)!"
Hence the Syrians and others hurried to the Arab great poet and fully listened. Al-Farazdaq was eager for supporting the truth. Hence he improvised this poem called al-'Asma`', which represents truthful words and beautiful style, and in which he said:
This is the descendant of Husayn and son of Fa`tim,
daughter of the Messenger through whom darkness
scattered.
This is he whose ability the valley (of Mecca), recognizes,
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1. In his book al-Rasa'il, p. 89, al-Jahiz mentioned that Hisham b. Abd al-Malik was called al-Ahwal al-Sarraq ( the cross-eyed one who steals very much). Abu al-Najam al'Ajali recited him his poem in which he said: Praise belongs to Allah, the All-giving ......" Hence he (Hisham) clapped his hands as a sign of approval of the poem. When he ( Abu al-Najam) came to mentioning the sun, he said: 'And the sun in the earth is like the eye of the cross-eyed one." Hence Hisham ordered him to be taken out. Commenting on that, al-Jahiz said: "This is an intense weakness and great ignorance."
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and whom the (Sacred) House recognizes (as do) the
sanctuary and the area outside the sanctuary (al-hill).
This is the son of the best of all Allah's servants.
This is the pure pious man, the pure eminent man.
When Quraysh saw him, their spokesman said: Generosity
leads to the noble qualities of this (man).
He belongs to the zenith of glory which the Arabs of Islam
When he comes to touch the corner of the wall of the
Kaaba, it almost grasps the palm of his hand.
He lowers (his eyes) because of modesty and (eyes are)
lowered due to his solemnity. Hence (none) speaks with him
but when he smiles.
In his hand there is a cane whose smell is fragrant because
of the hand of the one who is wonderful and noble.
The prophets are indebted to the outstanding merits of his
grandfather, and the nations are indebted to the
excellencies of his nation.
The light of guidance comes out of the light of his forehead
(which) is like the sun whose rising scatters the dark.
His plant (origin) is derived from the Messenger of Allah.
Its elements, nature, and qualities are good.
This is the son of Fa`tima, if you do not recognize him, the
prophets of Allah were sealed through his grandfather.
Allah had already honored him, and his excellencies
occurred through that in the tablet of the pen.
Your words 'who is this' do not harm, the Arabs and non-
Arabs recognize him whom you deny.
Both his hands are relief; their profit is general; they are
equal hands; deprivation does not befall them.
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He is the carrier of the burdens of the peoples when they
are overburdened. His merits are pretty; 'yes' is pleasant
with him.
He does not break promise; blessed is his soul; his
courtyard is ample; he is brilliant when he determines.
(He is) from the people whose love is religion; whose hate
is unbelief; nearness to them is refuge and protection.
If the Allah-fearing are numbered, they are their Ima`ms, or
(if) it is said, who is the best of the world's inhabitants?, it
is said, they are.
None of the generous can (access) their far-fetched
objectives, nor can people vie with them (in generosity)
even if they are generous.
They are rain when a crisis is intense and lions, the lions of
a forest, when war is violent.
Poverty does not decrease their munificence.
It is the same for them whether they are rich or poor.
Evil and tribulation are pushed away through love for
them, and through it kindness and blessings are regained.
Their remembrance is advanced in every affair after the
remembrance of Allah, and words are sealed through it.
(Their) noble natures and their hands full of liberality do
not allow abasement to occur in their courtyard.
Which creature is excluded from the priority and favors of
this (Ima`m)?
Whoever thanks Allah thanks the priority of this (Ima`m in
belief in Allah), for nations have attained religion from the
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This poem, called al-'Asma`', is distinguished from the rest of the Arab poetry by immortality throughout history, for it was a revolt against falsehood and support for the truth. It was mentioned in the time in which mouths were muzzled and tongues were prevented from mentioning the laudable deeds of the members of the House (
ahl al-Bayt) , peace be on them. The Umayyad tyrannical authorities executed all those who mentioned their laudable deeds or their outstanding merits. They employed all their organs to efface the members of the House (
ahl al-Bayt) , peace be on them, from the map of existence.
In his poem, al-Farazdaq lauded the great Ima`m, the Ima`m of the Syrians and other than them from among all the pilgrims, Hence his praise was a painful blow against the Umayyad policy. Commenting on this poem, al-Busta`ni said: "They said: This poem is sufficient for al-Farazdaq to enter the Garden.."
This poem contains wonderful truthfulness, support of the truth, and pretty coherence of lines. Al-Sayyid 'Ali al-Madani said: "As for the coherence of this poem, it is an unattainable objective and unpossessable mind. He (al-Farazdaq) avoided (mentioning) explanatory remarks in it, and mentioned wonderful coherence in it. He who notices the poetry of al-Farazdaq and notices this poem, he will admire it, for there is no relation between this poem of al-Farazdaq and all his sayings in cause, praise, and satire. This means
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1. Nihayat al-Irab, vol. 21, pp. 331. Some or all this poem has been mentioned in many books of literature, history, and biographies, The following is some of them: Zahr al-Adab, vol. 1, p. 103. Ibn Nabbata, Sarah al-'Uyyun, p. 390. Ibn al-Sabbagh, al-Fusul al-Muhimma, p. 193. Al-Ithaf bi HUb al-Ashraf, p. 51, Al-Qirmani, Akhbar al-Diwal, p. 110. Tarikh Dimashq, vol. 36, p. 161. Roudat al-Wa'izin, vol. 1, p. 239. Al-Bustani, Da'irat al-Ma'arif, vol. 9, 356. Anwar al-Rabi', vol. 4, p. 35. It is worth mentioning that the order of the lines of this poem is different in these books.
2. Al-Bustani, Da'irat al-Ma'arif, vol. 9, p. 356.
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that he composed it spontaneously. Without doubt Allah, the Glorified, supported him when he composed it, and pointed him the right way when he improvised it.
1"
al-Farajj doubts the Poem
Abu` al-Farajj al-Asfaha`ni doubted that this poem did not belong to al-Farazdaq. He thought that al-Farazdaq's style in poetry was different from his style in this poem. He claimed that al-Farazdaq used difficult styles, words, and imaginations.
2 Commenting on this view of Abu` al-Farajj, shaykh Mohammed, Abu` Zahra, said:
"I do not think that this doubt is acceptable or agrees with the sound method of studying narrations, for the following reasons:
"First, all the narrators have unanimously agreed that this poem is ascribed to al-Farazdaq, but al-Asfaha`ni tried to accuse them of lying.
"Second, al-Asfaha`ni did not mention with proof the poet, from among the poets of the Household (of the Prophet), to whom he attributed this poem. Hence he has no right to abolish the ascription of a poem to its poet, or to leave it in an unknown attribution, or to ascribe it (to someone) without any proof.
"The poet sometimes uses difficult words and sometimes uses nice words according to the situation in which he composes (his poem). If the poet composes (his poem) according to his situation, if he describes desert and what within it, he will use difficult (words). If he speaks about morals and qualities, he will without doubt use soft (words). When the poet is good, he chooses suitable (words) for every situation.
"Imru' al-Quays, a pre-Islamic poet, composed soft poetry in the end of his lifetime. This was when some misfortunes befell him. We do not intend to give accounts about literature, that we may tell you about his description of his illness and what befell him. Al-A'sha`
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1. Anwar al-Rabi', vol. 4, p. 35.
2. Al-Aghani.
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and Ka'ab b. Zuhair also composed nice poems. When they praised the Prophet, may Allah bless him and his family, their poetry became soft to the extent that it agreed with his qualities and miracles. Al-Farazdaq's words in this poem are soft, so there is no need to denying and doubt.
"Here, we must say that al-Farazdaq firmly inclined to the members of the House (
Al al-Bayt), though he did not compose abundant poetry about them, for he did not want to expose himself to the persecutions of the Umayyads.
1"
Al-Farazdaq was one of Ima`m 'Ali's followers, Hence he praised Ima`m Zayn al-'Abidin, peace be on him. Al-Sharif al-Murtada` said: "Al-Farazdaq was a Shi'ite inclining to the Ha`shimites. In the end of his lifetime, he gave up transgression and slander. He followed the way of the religion, but he had not neglected the religion before, nor had he neglected its affairs.
2" Anyhow, the attribution of this poem called al-'Asma`' is among the definite affairs, for all the narrators have unanimously agreed on it.
Al-Farazdaq is arrested
When Hisha`m b. 'Abd al-Malik heard this poem, he became excited and wished that the ground would have swallowed him. This is because the poem included all the outstanding qualities of the great Ima`m and introduced him to the Syrians who had no knowledge of him and his grandfathers. Al-Farazdaq praised the position of the Ima`m. He indicated that following the Ima`m was inseparable part of Islam, and that the Ima`m was the best person in the world at that time.
Hisha`m ordered al-Farazdaq to be arrested. Hence, he was arrested and imprisoned in the prison of 'Asfa`n, a place between Mecca and Medina. When Ima`m Zayn al-'Abidin, peace be on him, heard of this, he sent al-Farazdaq twelve thousand dirhams, but the latter refused to accept it, saying: "I composed (these words)
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1. Imam Zayd, pp. 28-29.
2. Sarh al-'Uyyun, p. 390.
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concerning you to show my anger for Allah and His Messenger only." The Ima`m sent back the money to al-Farazdaq, and he accepted it. Hence al-Farazdaq began satirizing Hisha`m. Among the lines with which he satirized him is the following:
Will he imprison me between ('Asfa`n) and Medina, to
which the hearts of the people incline?
He turns a head which is not the head of a chief, and he has
a cross eye with apparent defects.1
