Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Baghdad collapsed in its entirety, and only the width of two fingers remained before the water spilled over the top of the city wall… until he went on to say: “Baghdad on both banks was left as mere mounds, with no trace of habitation.”

I said: It is astonishing that Abū Shāmah (1) should also transmit this report without paying heed to what he is saying.

Abū al-Muẓaffar (2) stated: “Khwarazm Shāh advanced with four hundred thousand men, intending to march on Baghdad. Al-Nāṣir made his preparations, distributed money and equipment, and dispatched the Sufi master al-Suhrawardī (3) to him as an envoy. Khwarazm Shāh insulted the envoy, kept him standing and did not seat him, while the Persian kings were in attendance.

“He was a young man seated upon a throne, wearing a cloak worth five dirhams, with a leather cap on his head worth one dirham. I offered him the greeting of peace, but he did not return it. I then addressed him, extolling the merits of the Banū al-ʿAbbās and magnifying the Caliph, and the interpreter repeated my words to him.

“Khwarazm Shāh said to the interpreter: ‘Tell this man who is praising him: the one you extol is not in Baghdad. I, however, shall install a caliph such as you describe.’ He dismissed us without any reply. A tremendous snowfall then descended; their horses perished and they went hungry. With him were seventy thousand Khitans, yet Allah turned him away from Baghdad.

“It was also said that he declared, ‘Have I harmed anyone of the Banū al-ʿAbbās? Indeed, in the Caliph’s own army there are multitudes of them. Convey this to the Caliph’s ears.’ Allah restrained him with snows that defy description.” (4)

In the same year the Frankish armies set out for Jerusalem to exact revenge. They reached Baisān, and al-ʿĀdil fell back, so they pursued him. He encamped at Marj al-Ṣuffar (5), roused the troops and the kings, and the people clamoured in supplication. A truce had been in force, but it was broken, and the Franks plundered the lands of

(1) Dhayl al-Rawdatayn, p. 100. (2) Mirat al-Zaman, vol. 8, pp. 582–583. (3) Shihab al-Din Umar, d. 632 AH. (4) This is the wording found in the base manuscript, in Tarikh al-Islam (in the author’s own handwriting), and in Dhayl al-Rawdatayn: “ma”. (5) The identification follows Mujam al-Buldan.
فَانهدمَتْ بَغْدَادُ بِأَسْرِهَا، وَلَمْ يَبْقَ أَنْ يَطفحَ المَاءُ عَلَى رَأْسِ السُّوْرِ إِلاَّ قَدرَ إِصبعينِ ... ، إِلَى أَنْ قَالَ: وَبَقِيَتْ بَغْدَادُ مِنَ الجَانِبَينِ تُلُوْلاً لاَ أَثرَ لَهَا. قُلْتُ: العجبُ مِنْ أَبِي شَامَةَ (١) يَنقلُ أَيْضاً هَذَا وَلاَ يُبَالِي بِمَا يَقُوْلُ. وَقَالَ أَبُو المُظَفَّرِ (٢) : نَزلَ خُوَارِزْم شَاه فِي أَرْبَعِ مائَةِ أَلْفٍ قَاصداً بَغْدَادَ، فَاسْتعدَّ النَّاصِرُ، وَفرَّقَ الأَمْوَالَ وَالعُدَدَ، وَنفَّذَ إِلَيْهِ رَسُوْلاً السُّهْرَوَرْدِيَّ (٣) ، فَأَهَانَهُ، فَاسْتوقفَهُ وَلَمْ يُجْلِسْهُ، وَفِي الخِدْمَةِ مُلُوْكُ العجمِ. قَالَ: وَهُوَ شَابٌّ عَلَى تَخْتٍ، وَعَلَيْهِ قبَاءٌ يُسَاوِي خَمْسَةَ درَاهِم، وَعَلى رَأْسِهِ قُبعُ جلدٍ يُسَاوِي دِرْهَماً، فَسَلَّمْتُ فَمَا ردَّ، فَخطبْتُ وَذكَّرْتُ فَضلَ بَنِي العَبَّاسِ، وَعَظَّمْتُ الخَلِيْفَةَ، وَالتَّرْجَمَانُ يُعيدُ عَلَيْهِ. فَقَالَ لِلتَّرْجَمَانِ: قُلْ هَذَا الَّذِي يَصفُهُ: مَا هُوَ فِي بَغْدَادَ، بَلَى أَنَا أُقيمُ خَلِيْفَةً كَمَا تَصِفُ، وَرَدّنَا بِلاَ جَوَابٍ، وَنَزَلَ ثَلجٌ عَظِيْمٌ، فَهلكَتْ خَيْلُهُم وَجَاعُوا، وَكَانَ مَعَهُ سَبْعُوْنَ أَلْفاً مِنَ الخَطَا، فَصرَفَهُ اللهُ عَنْ بَغْدَادَ. وَقِيْلَ: إِنَّهُ قَالَ: أَنَا مَنْ (٤) آذِيتُ أَحَداً مِنْ بَنِي العَبَّاسِ؟ بَلْ فِي جَيْشِ الخَلِيْفَةِ خَلْقٌ مِنْهُم، فَأَعِدْ هَذَا عَلَى مَسَامِعِ الخَلِيْفَةِ، وَمَنَعَهُ اللهُ بثلوجٍ لاَ تُوصَفُ. وَفِيْهَا: أَقْبَلتْ جُيوشُ الفِرَنْجِ لِقَصدِ بَيْتِ المَقْدِسِ، وَالأَخْذِ بِالثَّأْرِ، وَوصلُوا إِلَى بَيْسَانَ، وَتَأَخَّرَ العَادلُ فَتَبِعُوْهُ، وَنَزَلَ بِمرْجِ الصُّفَّرِ (٥) ، وَاسْتحثَّ العَسَاكِرَ وَالمُلُوْكَ، وَضَجَّ الخَلْقُ بِالدُّعَاءِ، وَكَانَتْ هُدنَةٌ، فَانْفسخَتْ وَنَهَبَتِ الفِرَنْجُ بلاَدَ
(١) ذيل الروضتين: ١٠٠. (٢) مرآة الزمان: ٨ / ٥٨٢ - ٥٨٣. (٣) شهاب الدين عمر المتوفي سنة ٦٣٢. (٤) هكذا في الأصل، وفي " تاريخ الإسلام " - بخط المؤلف - وفي ذيل الروضتين: " ما " (٥) التقييد من معجم البلدان ".

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