Al-Bidayah wa an-Nihayah - Ibn Kathir - (15/26)

Al-Bidayah wa an-NihayahIbn Kathir

Al-Kindī retorted, “He is of the tribe of Kalb; he barks just as a dog barks.” (1)

[Shaykh Shihāb al-Dīn] Abū Shāma remarks: Both vocalisations are on record (2), and a reading in the genitive has likewise been reported.

In this same year, Fakhr al-Dīn Ibn Taymiyyah (3), the preacher of Harrān (4), returned from the pilgrimage to Baghdad. He sat at Bāb Badr to deliver admonitions in place of Muḥyī al-Dīn Yūsuf, son of [Shaykh Abū al-Faraj] (5). In the course of his discourse (6) he recited—in the basīṭ metre—

“A two-year-old camel, once it is forced into a nose-peg (7) …
cannot withstand the charge of the burly, thick-necked full-grown ones.”

He seemed thereby to be hinting at Muḥyī Ibn al-Jawzī (8) Yūsuf, for he was a young man of twenty-five years—Allah knows best.

On Friday, the ninth of Muḥarram, a drunken Frankish slave entered through the door of the maqṣūrah of the Umayyad Mosque in Damascus with a drawn sword, while the congregation was seated waiting for the dawn prayer. He turned on the people, striking them with that sword and killing two or three; he also struck the pulpit with it, whereupon the blade snapped. He was seized, committed to the maristan (hospital), and that very day hanged on the Felt-makers’ Bridge (9).

In this year as well, Shaykh Shihāb al-Dīn al-Suhrawardī (10) returned from Damascus bearing gifts from al-Malik al-ʿĀdil; the army went out to receive him, and he also brought with him large sums of money for his own use (11). Previously he had been poor and ascetic. After his return he was forbidden to preach, the ribāṭs he had been supervising were taken from him, and custodians were appointed over the wealth in his possession. He began distributing it among the poor and the needy, and a great many destitute people and others achieved sufficiency through him. Muḥyī Ibn al-Jawzī said in one of his preaching sessions (12), in substance: “A man has no need to take wealth that is not rightfully his and then hand it over to those who deserve it (13); it would have been better for him to leave it alone than to seize it. What he really wanted was to elevate his own standing through largesse, or to be restored to his former position; had he remained in charge of what he had been managing he would not have…"

(1) Manuscript N reads “min kalb fanj.” (2) Both terms appear in Manuscript N as mahalliyya; in Manuscript A as wakla. (3) The entry “Fakhr al-Din Ibn Taymiyya” appears under the year 622. (4) In the printed edition it reads “min Harran.” (5) In the printed edition the heading “al-hasiratayn” is placed under the entry for Ibn al-Jawzi. (6) This couplet is by Jarir in his Diwan, p. 250. (7) Manuscript B reads “idha ma abarrini qurb,” which is a scribal error and distortion. (8) The printed text reads “yu’rid li-Ibn al-Jawzi.” The biography of Ibn al-Jawzi will appear in al-Wafayat under the year 656. (9) Abu Shama writes in his addendum (64): “At that time there was no such structure on the bridge; rather, on its eastern edge there was a railing from which the hanged was lowered onto the road furrowed by channels, so that people on the road could see him just as those crossing the aforementioned bridge see travelers.” (10) Manuscript B reads “al-Shahrzuri,” which is a corruption. The biography of al-Suhrawardi will appear in al-Wafayat under the year 630 in this volume. (11) The printed edition also reads “li-nafsih.” (12) Manuscripts A and B read “fi majlisih.” (13) In the printed edition alone appears “walaw turika ala ma kan.”

فقال الكندي: هو من كلب، ينبح كما ينبح الكلب (١) . قال [الشيخ شهاب الدين] أبو شامة: وكلتا الروايتين محكيَّتان (٢) ، وحكي فيهما الجرُّ أيضًا. وفيها: عاد فخر الدين ابن تيمية (٣) خطيب حرَّان (٤) من الحج إِلى بغداد وجلس بباب بدر للوعظ، مكان محيي الدين يوسف بن [الشيخ أبي الفرج] (٥) ، فقال في كلامه ذلك (٦) : [من البسيط] وابنَ اللَّبُونِ إِذا ما لُزَّ في قَرَنٍ (٧) … لم يَسْتَطِعْ صوْلةَ البُزْلِ القَنَاعِيسِ كأنه يُعَرِّض بالمُحْيي ابن الجوزي (٨) يوسف، لكونه شابًا ابنَ خمس وعشرين سنة والله أعلم. وفي يوم الجمعة تاسع محرم دخل مملوك أَفرنجي من باب مقصورة جامع دمشق وهو سكران وفي يده سيف مسلول، والناس جلوس ينتظرون صلاة الفجر، فمال على الناس يضربهم بسيفه [ذلك] فقتل اثنين أو ثلاثة، وضرب المنبر بسيفه فانكسر سيفه فأُخذ وأودع المارستان، وشنق في يومه ذلك على جسر اللبَّادين (٩) . وفيها: عاد الشيخ شهاب الدين السُّهْرَوَردي (١٠) من دمشق بهدايا الملك العادل فتلقاه الجيش ومعه أموال كثيرة لنفسه أيضًا (١١) ، وكان قبل ذلك فقيرًا زاهدًا، فلما عاد مُنع من الوعظ وأُخذت منه الربط التي [كان] يباشرها، ووُكل إِلى ما بيده من الأموال، فشرع في تفريقها على الفقراء والمساكين، فاستغنى منه خلق كثير [من الففراء وغيرهم] ، فقال المحيي ابن الجوزي في مجلسن (١٢) وعظه [ما معناه] : لا حاجة بالرجل [أن] يأخذ أموالًا من غير حقها ويصرفها إِلى من يستحقها (١٣) ، وكان تركها أولى به من تناولها، (وِإنما أراد أن ترتفع منزلته ببذلها. أو يعود إِلى حاله كما كان، ولو ترك على ما كان يباشره لما

(١) ن: من كلب فنج. (٢) وكلتا اللفظتين - محلية - وفي أ: وكلا. (٣) سترد ترجمة - فخر الدين ابن تيمية - في سنة ٦٢٢. (٤) ط: من حران. (٥) مكان الحاصرتين في ط: ابن الجوزي. (٦) البيت لجرير في ديوانه ٢٥٠. (٧) ب: إِذا ما أبرّني قرب، وهو تصحيف وتحريف. (٨) ط: يعرض بابن الجوزي. وسترد ترجمته في وفيات سنة ٦٥٦. (٩) قال أبو شامة في ذيله (٦٤): (ولم يكن على الجسر ذلك الزمان هذه العمارة بل كان على حافته الشرقية درابزين يُدَلّى المشنوق فيه إِلى الطريق المسلوكة بجرون فيراه الناس من الطريق كما يرون المارة بالجسر المذكور. (١٠) ب: الشهرزوري؛ وهو تحريف، وسترد ترجمة - السهروردي - في وفيات سنة ٦٣٠ من هذا الجزء. (١١) ط: أيضًا لنفسه. (١٢) أ، ب: في مجلسه. (١٣) بعدها في ط وحدها ولو ترك على ما كان.