Al-Bidayah wa an-NihayahIbn Kathir

It so happened that once Sultan Ṣalāḥ al-Dīn had consolidated his rule, he ordered that the Friday sermon be delivered in the name of the Abbasids, acting on a directive (1) he had received from King Nūr al-Dīn after Caliph al-Mustaḍīʾ had reproached him for the delay. At that time al-ʿĀḍid was bedridden with a fatal illness; he died on the day of ʿĀshūrāʾ. Sultan Ṣalāḥ al-Dīn attended his funeral, joined in the mourning, wept for him, expressed regret, and displayed deep sorrow for him (2).

Al-ʿĀḍid had been obedient to everything he ordered, and he was generous, open-handed, and widely praised—may Allah pardon him.

When al-ʿĀḍid died, Sultan Ṣalāḥ al-Dīn took possession of the palace with everything in it. He moved al-ʿĀḍid’s family to a separate residence he had set aside for them and assigned them pleasant stipends and a comfortable livelihood in exchange for the caliphate they had forfeited.

Ṣalāḥ al-Dīn (3) later regretted instituting the Abbasid sermon (4) in Egypt before al-ʿĀḍid’s death, saying, “Why did I not wait until after he had passed away?” (5) Yet it was a decree that had been fore-ordained and written in the Book.

Among the verses composed on this occasion by al-ʿImād al-Kātib (6)(7)—in the meter al-munsariḥ—are the following:

Al-ʿĀḍid, the pretender, has died, and never again
shall an innovator’s banner be unfurled in Egypt—never!

The age of her Pharaoh (8) has come to an end,
and her Joseph now holds undisputed command.

The embers of the misguiders have been extinguished (9);
every spark of idolatry that once blazed has now been laid bare (10) and quenched.

The fabric of righteousness has been sewn together within her,
and the necklace of sound guidance arranged in perfect order.

When the emblem of the Abbasids was openly raised (11) in truth,
falsehood concealed itself and fell silent.

The herald of tawḥīd emerged triumphant,
avenging himself on the callers to shirk.

The people of deviation lingered beneath canopies
of dense, enveloping darkness and blindness.

The ignorant were left bewildered (12) in gloomy confusion,
once the pulpits of the scholars shone with light.

(1) The wording of the report here differs from that in T. (2) A, B read: “wa ta'assafa 'alayhi” (“and he lamented him”) and “wa dhahara minhu ḥuzn” (“and sorrow appeared”). (3) Not found in the principal manuscripts. (4) A, B: al-ʿAbbāsīyah. (5) A, B: wafātuhu (“his death”). (6) Not in T. (7) These verses appear in Diwan al-ʿImād (pp. 376–377) and al-Rawdatayn (vol. 1, p. 195). (8) A reads “wa bi-Misr” (“and in Cairo”), which disrupts the metre. (9) In T: “qad ṭafiʾt.” (10) dākh. (11) A: muʿalliman; B: mutaʿalliman; T: mushʿiran; none of these readings appears in Diwan al-ʿImād or al-Rawdatayn. (12) A: wa irtakaba (“and he committed”); T: wa irtakkas.
واتفق أنه لما استقر أمر الملك صلاح الدين، رسم بالخطبة لبني العباس عن مرسوم الملك نور الدين له بذلك لمعاتبة (١) الخليفة المستنجد إِياه قبل وفاته في ذلك، وكان العاضد إِذ ذاك مريضًا مدنفًا، فكانت وفاته في يوم عاشوراء، فحضر الملك صلاح الدين جنازته وشهد عزاءه، وبكى عليه وتأسف، وظهر منه حزن كثير عليه (٢) . وقد كان مطيعًا له فيما يأمره به، وكان العاضد كريمًا جوادًا ممدَّحًا سامحه الله. ولما مات استحوذ الملك صلاح الدين على القصر بما فيه، وأخرج منه أهل العاضد إِلى دار أفردها لهم، وأجرى عليهم النفقات والأرزاق الهنية، والعيشة الرضية، عوضًا عما فاتهم من الخلافة. وكان صلاح [الدين] (٣) يتندَّم على إِقامة الخطبة [لبني العباس] (٤) بمصر قبل وفاة العاضد، وهلّا صبر بها إِلى ما بعد وفاته (٥) ، ولكن كان ذلك قدرًا مقدورًا، وفي الكتاب مسطورًا. ومما نظمه العماد الكاتب (٦) في ذلك (٧) : [من المنسرح] تُوُفّيَ العاضِدُ الدَّعِيُّ فَما … يَفْتَحُ ذو بدْعَةٍ بمصْرَ فَما وَعَصْرُ (٨) فِرْعَوْنِها انْقَضَى وغدا … يُوسُفُها في الأُمورِ مُحْتَكِما وَانْطَفَأَتْ (٩) جَمْرَةُ الغُواةِ وَقَدْ … باحَ (١٠) من الشِّرْكِ كُلُّ ما اضْطَرَما وَصَارَ شَمْلُ الصَّلاحِ مُلْتَئِمًا … بِها وعَقْدُ السَّدادِ مُنْتَظما لَمّا غدا مُعْلِنًا (١١) شِعارَ بني الـ … ـعَبّاسِ حَقًّا والباطِل اكتتما وبَاتَ داعي التَّوْحِيدِ مُنْتَصِرًا … وَمِنْ دُعاةِ الإشْراكِ مُنْتَقِما وَظَلَّ أَهْلُ الضَّلالِ في ظُلَلٍ … دَاجِيَةٍ مِنْ غيابةٍ وَعَمَى وَارْتَبَكَ (١٢) الجاهلون في ظُلَمٍ … لَمّا أضَاءَتْ مَنَابِرُ العلما
(١) رواية الخبر مختلفة عما هنا في ط. (٢) أ، ب: وتأسف عليه وظهر منه حزن. (٣) ليست في الأصول. (٤) أ، ب: العباسية. (٥) أ، ب: وفاته. (٦) ليس في ط. (٧) الأبيات في ديوان العماد (٣٧٦ - ٣٧٧) والروضتين (١/ ١٩٥). (٨) أ: وبمصر. ولا يستوي بها الوزن. (٩) ط: قد طفئت. (١٠) داخ. (١١) أ: معلمًا. ب: متعلمًا، ط: مشعرًا، وما هنا عن الديوان والروضتين. (١٢) أ: وارتكب، ط: وارتكس.

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