Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (22/194)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Mansur. Ibn al-ʿAṭṭār and the senior dignitaries of the state inclined toward Abū Mansur, whereas al-Mustaḍīʾ’s favored consort Banafshā, together with al-Majd ibn al-Ṣāḥib and a party of supporters, stood with Abū al-ʿAbbās. When the latter received the oath of allegiance, Ibn al-ʿAṭṭār was arrested and put to death—his corpse was dragged through the streets—and Ibn al-Ṣāḥib waxed oppressive until he too was killed.

Al-Muwaffaq ʿAbd al-Laṭīf said: “Al-Nāṣir was a high-spirited youth, full of the exuberance of young manhood. For much of the night he would ride through the alleys and markets, while people dreaded meeting him. Shīʿī partisanship emerged because of Ibn al-Ṣāḥib, then was extinguished when he perished; Sunnism re-asserted itself (1), only to subside again. The futuwwa fraternities, the bunduq pellet-bows, and the craze for tame pigeons came into vogue, and people showed endless inventiveness in these pursuits. First the notables and then the kings joined in: al-ʿĀdil and his sons were invested with the futuwwa trousers, as were Shihāb al-Dīn al-Ghūrī, ruler of Ghazna and India (2), and the atabeg Saʿd, lord of Shiraz.

“The dīwān grew apprehensive of Sultan Ṭughril; wars and serious events followed. They therefore summoned Khwarazm-Shāh Tekish to fight him. Tekish met him at Rayy, severed his head, and sent it on to Baghdad. He then advanced toward Baghdad demanding the insignia of sovereignty, but the Khitay forces rose against him, so he withdrew to Khwarazm and died.

“Al-Nāṣir had earlier proclaimed his eldest son Abū Naṣr heir-apparent, but when he grew suspicious of him he tightened the reins on him and appointed his brother instead, extracting from Abū Naṣr a written confession of incapacity. The minister al-Naṣīr ibn Mahdī spoiled relations between them, alienated the populace and the army from al-Nāṣir, and made him detested by the kings; disorder increased until the minister was arrested.

“Meanwhile Khwarazm-Shāh Muḥammad ibn Tekish entrenched himself in Khurasan, became overbearing, subjugated kings, annihilated nations of Turks and Khitay, and dealt in oppression and tyranny (3). He discontinued the Friday sermon in al-Nāṣir’s name throughout his territories and injured him,”

(1) Immediately after this passage, Tarikh al-Islam, as well as al-Wafi by al-Safadi who quotes it, add the expression: “al-mufrit” (the one who goes to excess). (2) Tarikh al-Islam and al-Wafi then continue: “and the ruler of Kish, and Atabeg Saʿd, lord of Shiraz, and al-Malik al-Zahir, ruler of Aleppo.” (3) Tarikh al-Islam further states: “and he mistreated the remaining peoples upon whom his sword had never fallen; everyone stood in awe of him.”

مَنْصُوْرٍ، وَكَانَ ابْنُ العَطَّارِ وَكُبَرَاءُ الدَّوْلَةِ مَيْلُهُم إِلَى أَبِي مَنْصُوْرٍ، وَكَانَتْ حَظِيَّةُ المُسْتَضِيْءِ بَنَفْشَا وَالمَجْدُ ابْنُ الصَّاحِبِ، وَطَائِفَةٌ مَعَ أَبِي العَبَّاسِ، فَلَمَّا بُوْيِعَ، قُبِضَ عَلَى ابْنِ العَطَّارِ، وَأُهْلِكَ، فَسُحِبَ فِي الشَّوَرَاعِ مَيْتاً، وَطَغَى ابْنُ الصَّاحِبِ إِلَى أَنْ قُتِلَ. قَالَ المُوَفَّقُ عَبْدُ اللَّطِيْفِ: كَانَ النَّاصِرُ شَابّاً مَرِحاً، عِنْدَهُ مَيْعَةُ الشَّبَابِ، يَشقُّ الدُّروبَ وَالأَسواقَ أَكْثَرَ اللَّيْلِ، وَالنَّاسُ يَتهيَّبُوْنَ لُقيَاهُ، وَظَهرَ الرَّفضُ بِسَبَبِ ابْنِ الصَّاحبِ، ثُمَّ انْطفَأَ بِهَلاَكِه، وَظهرَ التَّسَنُّنُ (١) ، ثُمَّ زَالَ، وَظَهرتِ الفُتوّةُ وَالبُندق وَالحَمام الهَادِي، وَتَفَنَّن النَّاسُ فِي ذَلِكَ، وَدَخَلَ فِيْهِ الأَجلاَّء ثُمَّ المُلُوْكُ، فَأُلْبِسَ العَادلُ وَأَوْلاَده سرَاويل الفُتوّة، وَشِهَاب الدِّيْنِ الغُوْرِيّ صَاحِب غَزْنَةَ وَالهِنْد (٢) وَالأَتَابَك سَعْد صَاحِب شيرَاز، وَتَخوّف الدِّيْوَان مِنَ السُّلْطَانِ طُغْرِيْلَ، وَجَرَتْ مَعَهُ حُرُوْبٌ وَخُطُوبٌ، ثُمَّ اسْتدعُوا خُوَارِزْمشَاه تُكُش لِحَرْبِهِ، فَالتقَاهُ عَلَى الرَّيِّ، وَاحتزَّ رَأْسَه، وَنفذه إِلَى بَغْدَادَ، ثُمَّ تَقدّمَ تُكُشُ نَحْوَ بَغْدَادَ يَطلبُ رُسُومَ السَّلطنَةِ، فَتحرّكتْ عَلَيْهِ أُمَّةُ الخَطَا، فَردّ إِلَى خُوَارِزْم وَمَاتَ، وَقَدْ خطبَ النَّاصِر بِوِلاَيَةِ العَهْد لوَلَده الأَكْبَر أَبِي نَصْرٍ، ثُمَّ ضيّق عَلَيْهِ لِما اسْتشعر مِنْهُ وَعيّن أَخَاهُ، وَأُخِذَ خطّ بِاعترَاف أَبِي نَصْرٍ بِالعجز، أفسد مَا بَيْنهُمَا النّصيْر بن مَهْدِيٍّ الوَزِيْر، وَأَفسد قُلُوْب الرَّعِيَّة وَالجُنْد عَلَى النَّاصِر وَبغّضه إِلَى المُلُوْك، وَزَادَ الفسَاد، ثُمَّ قُبِض عَلَى الوَزِيْر، وَتَمَكَّنَ بِخُرَاسَانَ خُوَارِزْمشَاه مُحَمَّدُ بنُ تَكِشّ وَتَجبّر وَاسْتَعْبَد المُلُوْك وَأَبَاد الأُمَم مِنَ التّرك وَالخَطَا، وَظلم وَعسف (٣) ، وَقطع خطبَة النَّاصِر مِنْ بلاَده، وَنَال مِنْهُ،

(١) بعد هذا في تاريخ الإسلام، والوافي للصفدي الذي ينقل منه: " المفرط ". (٢) في تاريخ الإسلام والوافي بعد هذا: " وصاحب كيش وأتابك سعد صاحب شيراز والملك الظاهر صاحب حلب ". (٣) في تاريخ الإسلام: " وأساء إلى باقي الأمم الذين لم يصل إليهم سيفه ورهبه الناس كلهم ".