Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

In that same year Alfonso and Yaʿqūb met once more. Alfonso was routed, and Yaʿqūb pursued him as far as Toledo. He encamped before the city, battered its walls with mangonels, and was on the verge of taking it when Alfonso’s mother and daughters came out to him in tears. He was moved to pity, granted them clemency, and concluded a truce with Alfonso (1), for Ibn Ghāniyah had overrun the frontiers of the Maghrib and Yaʿqūb needed to turn his full attention to him.

In that year al-Fāḍil wrote to the judge Muḥyī al-Dīn Ibn al-Zakī:

“Among the events that befell us was a scourge from Allah that struck while we lay asleep; many thought the very Hour had come. Let the Majlis not imagine that my pen distorts or my words exaggerate—the matter is far more serious. A cloud mass arrived, laden with deep darkness, riven by blinding lightning and tempestuous winds whose blaze grew fierce and whose gusts intensified. Thunderclaps roared, the walls shook, clashed, collided, and clasped one another, and a choking dust storm rose. People said, ‘Perhaps one heaven has collapsed upon another.’ The populace fled their homes, crying for help, their throats choked, every path to safety obscured. The turmoil lasted until the last third of the night, and a number of ships were smashed … The calamity is even harsher than I have related, and I have judged by nothing but the truth.”

In the same year (2) the Franks seized Beirut, and its governor Sāmah (3) fled.

In the year 594 AH Khwarazm Shah took possession of Bukhara, wresting it from the ruler of Khata after tremendous wars.

In the year 595 AH Khwarazm Shah laid siege to Rayy, for his deputy there had rebelled against him, and he prevailed.

(1) This is a simplistic interpretation, whereas the following one is plausible. It is the opinion of Abu Shama (p. 8), who quotes it from al-Sibt (Mirat, 8/449); al-Dhahabi transmits it from one of the two, and al-Sibt is given to exaggeration. (2) In reality, this took place in the year 593 AH (1197 CE), as recorded in the standard sources—such as Ibn al-Athir’s al-Kamil, Abu Shama’s Dhayl, Mufarrij al-Kurub, and others. (3) The person is also called “Usama,” see Ibn al-Athir, al-Kamil, 12/126, and Mufarrij al-Kurub, 3/71.
وَفِيْهَا التَقَى الفُونشُ وَيَعْقُوْبُ ثَانِياً، فَانْكَسَرَ الفُنش، وَسَاقَ يَعْقُوْبَ خلفَهُ إِلَى طليطلَةَ، وَنَازلهَا، وَضَرَبَهَا بِالمِنْجَنِيْق، وَلَمْ يَبْقَ إِلاَّ أَخْذَهَا، فَخَرَجَ إِلَيْهِ أُمُّ الفُنش وَبنَاتُهُ يَبكينَ، فَرَقَّ لهُنَّ، وَمَنَّ عليهِنَّ، وَهَادَنَ الفُنش (١) ، لأَنَّ ابْنَ غَانِيَةَ غلبَ عَلَى أَطرَافِ المَغْرِبِ، فَتفرَّغَ يَعْقُوْبُ لَهُ. وَفِيْهَا كَتَبَ الفَاضِلُ إِلَى القَاضِي مُحْيِي الدِّيْنِ ابْنِ الزَّكِيِّ: وَمِمَّا جَرَى بَأْسٌ مِنَ اللهِ طَرَقَ وَنَحْنُ نِيَامٌ، وَظُنَّ أَنَّهُ السَّاعَة، وَلاَ يَحسبُ المَجْلِسَ أَنِّي أَرْسَلتُ القلمَ مُحَرَّفاً، وَالقَوْلَ مُجَزَّفاً، فَالأَمْرُ أَعْظَمُ؛ أَتَى عَارضٌ فِيْهِ ظلمَات متكَاثفَة، وَبرُوْقٌ خَاطفَةٌ، وَرِيَاحٌ عَاصفَةٌ، قوِي أُلْهُوبُهَا، وَاشتدَّ هُبُوبُهَا، وَارتفعتْ لَهَا صعقَاتٌ، وَرَجَفَتِ الجُدُرُ، وَاصطَفَقَتْ وَتلاَقَتْ وَاعتنقَتْ وَثَارَ عجَاجٌ، فَقِيْلَ: لَعَلَّ هَذِهِ عَلَى هَذِهِ قَدِ انْطَبَقَتْ، فَفَرَّ الخلقُ مِنْ دُوْرِهِم يَسْتَغِيثُونَ، قَدِ انْقَطَعَتْ عُلُقُهُم، وَعمِيَتْ عَنِ النَّجَاةِ طُرُقُهُم، فَدَامَتْ إِلَى الثُّلُثِ الأَخِيْرِ، وَتَكسَّرَتْ عِدَّةُ مَرَاكِبَ ... ، إِلَى أَنْ قَالَ: وَالخطبُ أَشقُّ، وَمَا قضيتُ بِغَيْرِ الحَقِّ. وَفِيْهَا (٢) أَخذتِ الفِرَنْجُ بَيْرُوْتَ، وَهَرَبَ مُتَوَلِّيهَا سَامَةُ (٣) . وَفِي سَنَةِ ٩٤: تَملَّكَ خُوَارِزْم شَاه بُخَارَى، أَخَذَهَا مِنْ صَاحِبِ الخَطَا بَعْدَ حُرُوْبٍ عَظِيْمَةٍ. وَفِي سَنَةِ ٩٥: حَاصرَ خُوَارِزْم شَاه الرَّيَّ، وَكَانَ عَصَى عَلَيْهِ نَائِبُهُ بِهَا، فَظفرَ
(١) هذا تفسير ساذج، ومابعده معقول. وهذا قول أبي شامة (ص: ٨) الذي نقله من السبط (مرآة: ٨ / ٤٤٩) نقله الذهبي عن أحدهما، والسبط مجازف ﵀ (٢) بل كان هذا في سنة ٥٩٣ كما هو مذكور في المصادر مثل كامل ابن الأثير والذيل لأبي شامة. ومفرج الكروب وغيرها. (٣) ويقال فيه " أسامة " كما في كامل ابن الأثير: ١٢ / ١٢٦، ومفرج الكروب: ٣ / ٧١.

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