Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the worsening of affairs and the confusion of the populace; therefore we beseech Allah to aid us in gathering the people’s scattered ranks by extinguishing the flame of conflict.

Abu al-Hasan al-Bayhaqi says in his Wishāḥ Dumyat al-Qaṣr: “Along with the caliphate, Allah granted al-Rāshid bi-Llāh the beauty of Joseph and the conduct of ʿUmar.”

His envoy once recited to me on his behalf:

An age whose changing seasons have come full circle,
and tamed the noble lions before a shorn-headed wretch.(1)
Its very fodder laments the turns of time,
for it has neither refuge nor pasture to claim.
So, heart, do not grieve for him; perhaps one day
you will see those folk lying slain within his courts.

Al-Rāshid also composed a lengthy ode, from which are these verses:

I swear by Allah—and can a caliph break his oath?—
that once I have sworn, I shall never forswear.
With truthful valor I shall gird myself for war,
to strip away the shame that hangs over me,
Tucking up the hem of resolve, seeking
revenge for the faithful Imam, my father.
By my life—by what has been decreed for me—
the writing upon my brow shall never be effaced.

Ibn Nāṣir relates: “Power remained with al-Rāshid for one year; then Masʿūd entered, accompanied by the supporters of al-Mustarshid—the vizier ʿAlī ibn Ṭirād, the keeper of the treasury Ibn Ṭalḥah, and the chancellor Ibn al-Anbari. Al-Rāshid came out with the pages of his household, seeking….”

(1) istannat: it set off at a brisk, lively pace. Fisal is the plural of fasil, the calf of a she-camel once it has been weaned. Among these calves, the qur‘a is the one struck by qur‘ (a skin disease that breaks out on the neck and legs). The whole expression is used metaphorically and originates in the proverb: “istannat al-fisal hatta l-qur‘a” (“the calves darted off until even the mangy one did”). It is applied to someone who boasts of a quality he does not possess, or who oversteps his station and claims what is not his. See al-Bakri, Fasl al-Maqal fi Sharh Kitab al-Amthal, pp. 402-403. The three verses are recorded in Mirat al-Zaman, vol. 8, p. 102.
تَصَعُّبُ الأُمُوْر، وَاختلاَطُ الجُمْهُوْر، فَنَسْأَل الله العَوْنَ عَلَى لَمِّ شَعَثِ النَّاسِ بِإِطفَاءِ نَائِرَةِ البَأْسِ. قَالَ أَبُو الحَسَنِ البَيْهَقِيّ فِي (وِشَاح دُمِيَة القَصْر) :الرَّاشد بِاللهِ أَعْطَاهُ الله مَعَ الخِلاَفَة صُوْرَةً يُوْسُفِيَّة، وَسيرَةً عُمرِيَّةً. أَنشدنِي رَسُوْلُه لَهُ: زَمَانٌ قَدِ اسْتَنَّتْ فِصَالُ صُرُوْفِهِ ... وَذَلَّلَ آسَادَ الكِرَامِ لِذِي القَرْعَى (١) أَكُوْلَتُهُ تَشْكُو صُرُوْفَ زَمَانِهِ ... وَلَيْسَ لَهَا مَأْوَى وَلَيْسَ لَهَا مَرْعَى فَيَا قَلْبُ لاَ تَأْسَفْ عَلَيْهِ فَرُبَّمَا ... تَرَى القَوْمَ فِي أَكْنَافِ أَفْنَائِهِ صَرْعَى وَلَهُ قصيدَة طَوِيْلَة مِنْهَا: أُقْسِمُ بِاللهِ وَهلْ خَلِيْفَه ... يَحْنَثُ أَنْ أَقْسَمَ فِي اليَمِيْنِ لاَ تَّزِرَنَّ فِي الحُرُوْبِ صَادِقاً ... لأَكْشِفَ العَارَ الَّذِي يَعْلُوْنِي مُشَمِّراً عَنْ سَاقِ عَزْمِي طَالباً ... ثأْرَ الإِمَامِ الوَالِدِ الأَمِيْنِ عُمْرِيَ عُمْرِي وَالَّذِي قُدِّرَ لِي ... مَا يَنْمَحِي المَكْتُوْبُ عَنْ جَبِيْنِي قَالَ ابْنُ نَاصر: بَقِيَ الأَمْر لِلرَاشِد سَنَة، ثُمَّ دَخَلَ مَسْعُوْد، وَفِي صُحبته أَصْحَابُ المُسْترشد الوَزِيْرُ عَلِيّ بن طِرَاد، وَصَاحِب الْمخزن ابْنُ طَلْحَةَ، وَكَاتِبُ الإِنشَاء ابْنُ الأَنْبَارِيّ، وَخَرَجَ الرَّاشِدُ مَعَ غلمَانِ دَاره طَالباً
(١) استنت: أخذت في سنن واحد من المرح والنشاط، والفصال: جمع فصيل وهو ولد الناقة إذا فصل عن امه، والقرعى من الفصال: التي أصابها القرع، وهو داء يخرج في أعناقها وقوائمها. والكلام خرج مخرج الاستعارة، وأصله من المثل: " استنت الفصال حتى القرعى " يضرب للرجل يتمدح بالشيء وهو من غير أهله أو لمن تعد طوره، وادعى ما ليس له، انظر " فصل المقال في شرح كتاب الأمثال " للبكري ص ٤٠٢، ٤٠٣. والابيات الثلاثة في " مرآة الزمان ": ٨ / ١٠٢.

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