Al-Bidayah wa an-NihayahIbn Kathir

The poets sang his praises, and one of them said (1):

[From al-Tawil]
By your resolute spirit, the shafts of spears bend (2),
and the eyes of the enemy dare not so much as blink before your glory.
A meteor of guidance blazing through the darkness of idolatry (3),
and a sword which, when Allah brandishes it, is razor-keen (4).
You took your stand at the fortress of al-Makhad—
a stand of truth that no other stand can equal.
The very face of the earth was hidden, for men advanced
like the lions of al-Shara, crawling forward.
There were sleek, swift chargers (5), double-layered coats of mail,
and a supple Indian blade, perfectly honed (6).
Your yellow banners (7) never turned back for even an hour
until their very black livers began to quake.
From its heights a cross and a church toppled (8),
and in their place the upright religion was raised, together with the Quran.
The cross of the worshippers of the cross and their field of battle—you left it flat and bare (9).
Can a band who veers toward perjury even as they swear their oaths (10)
dwell in the homelands of the prophets?
I counselled you—and religious counsel is an obligation (11):
leave the House of Jacob, for Joseph has arrived.

Another poet expressed it finely:

[From al-Mutaqarib]
The doom of the Franks came swiftly;
the time has arrived to shatter their crosses.
Had their destruction not already been at hand,
they would never have built their House of Sorrows (12).

(1) The verses in al-Rawdatayn (vol. 2, pp. 11–12) are attributed to Ibn al-Saʿāti; the last two verses also appear in Ibn al-Athīr (vol. 9, p. 147). He is Abū al-Ḥasan ʿAlī ibn Rustam—according to some sources, ʿAlī ibn Muḥammad ibn Rustam—known as Ibn al-Saʿāti, surnamed Bahāʾ al-Dīn al-Dimashqī, the renowned poet. He composed a printed dīwān and another collection entitled Maqṭaʿāt al-Nīl (Sections of the Nile). He died in 604 AH; the report, along with his poetry, is found in Mirʾāt al-Zamān (vol. 8, p. 375), Wafayāt al-Aʿyān (vol. 3, p. 395) and al-ʿIbar (vol. 5, p. 11) – Beirut ed. (vol. 3, p. 137). (2) Printed edition: “qad taʿattaf.” (3) Printed edition reads zulmat al-layl (darkness of the night); in al-Rawdatayn it appears as zulmat al-shakk (darkness of doubt). (4) In al-Rawdatayn’s recension: “wa sayf hudā fī ṭāʿat Allāh murhaf” (and the sword of guidance in obedience to God is keen). (5) Printed edition: “wa jard salāhiba.” (6) Printed edition: “walidin mahhafaf.” (7) Printed edition: “al-bayḍ.” (8) Printed edition: “kanāʾis aghyād” (a typographical error). (9) Printed edition: “ṣalīb wa ʿibād al-ṣalīb wa manzil limanwāl.” (10) Printed edition: “ataskun.” (11) In al-Rawdatayn: “wa al-dīn fī al-naṣīḥah” (and faith in counsel). (12) In Ibn al-Athīr the two verses are attributed to his friend Nashw ibn Nafāda; in al-Rawdatayn (vol. 2, p. 11) they are attributed to Nashw al-Dawla Aḥmad ibn Nafāda al-Dimashqī.
وقد امتدحه الشعراء فقال بعضهم (١) : [من الطويل] بِجِدِّكَ أَعْطَافُ القَنَا تَتَعَطَّفُ (٢) … وَطَرْفُ الأَعادِي دُونَ مَجْدِكَ يَطْرِفُ شِهابُ هُدىً في ظُلْمَةِ الشِّرْكِ (٣) ثاقِبٌ … وَسَيْفٌ إِذا ما هَزَّهُ الله مُرْهَفُ (٤) وَقَفْتَ عَلَى حِصْنِ المَخَاضِ وَإِنَّهُ … لَمَوْقِفُ حَقٍّ لَا يُوازِيهِ مَوْقِفُ فَلَمْ يَبْدُ وَجْهُ الأَرْضِ بَلْ حَالَ دُونَهُ … رِجَالٌ كآسادِ الشَّرَى وَهْيَ تَزْحَفُ وَجَرْدَاءُ سُلْهُوبٌ (٥) وَدِرْعٌ مُضَاعَفٌ … وَأَبْيَضُ هِنْدِيٌّ وَلَدْنٌ مُثَقَّفُ (٦) وَمَا رَجَعَتْ أَعْلامُكَ الصُّفْرُ (٧) ساعَةً … إِلى أَنْ غَدَتْ أَكْبَادُها السُّودُ تَرْجُفُ كَبا من أَعاليه (٨) صَلِيبٌ وبيعَةٌ … وَشادَ بِهِ دِينٌ حَنِيفٌ ومُصْحَفُ صَلِيبَةُ عُبَّادِ الصَّلِيبِ وَمَنْزِلُ النِّـ … ــزَالِ (٩) لَقَدْ غَادَرْتَهُ وَهُوَ صَفْصَفُ أَيَسْكُنْ (١٠) أَوْطَانَ النَّبِيِّينَ عُصْبَةٌ … تَمينُ لَدَى أَيْمَانِها وَهْيَ تَحْلفُ نَصَحْتُكُم والنُّصْحُ في الدِّينِ (١١) واجبٌ … ذَروا بَيْتَ يَعْقُوبٍ فَقَدْ جَاءَ يُوسُفُ وقال شاعر آخر وأجاد: [من المتقارب] هَلاكُ الفِرَنْجِ أَتَى عَاجِلًا … وَقَدْ آنَ تَكْسِيرُ صُلْبَانِها وَلَوْ لَمْ يَكُنْ قَدْ دَنا حَتْفُهَا … لَمَا عَمَّرَتْ بَيْتَ أَحْزانِها (١٢)
(١) الأبيات في الروضتين (٢/ ١١ - ١٢) منسوبة إِلى ابن الساعاتي، والبيتان الأخيران منها في ابن الأثير (٩/ ١٤٧). وهو أبو الحسن علي بن رستم -وفي بعض المصادر: علي بن محمد بن رستم- المعروف بابن الساعاتي الملقب بهاء الدين الدمشقي الشاعر المشهور. له ديوان شعر مطبوع، وله ديوان آخر سمّاه (مقطعات النيل). توفي سنة ٦٠٤ والخبر مع الشعر في مرآة الزمان (٨/ ٣٧٥) ووفيات الأعيان (٣/ ٣٩٥) والعبر (٥/ ١١) - بيروت (٣/ ١٣٧). (٢) ط: قد تعطف. (٣) ط: ظلمة الليل، والروضتين: ظلمة الشك. (٤) رواية الروضتين: وسيف هدى في طاعة الله مرهف. (٥) ط: وجرد سلاهبة. (٦) ط: ولدن مهفهف. (٧) ط: البيض. (٨) ط: كنائس أغياد. تصحيف. (٩) ط: صليب وعباد الصليب ومنزل لمنوال. (١٠) ط: أتسكن. (١١) في الروضتين: والدين في النصح. (١٢) البيتان عند ابن الأثير منسوبين إِلى صديقه النشو بن نفادة، وفي الروضتين (٢/ ١١): منسوبين إِلى نشو الدولة أحمد بن نفادة الدمشقي.

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