Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and Abū Jaʿfar al-Ṣaydalanī, together with many others.

Abū Mūsā said: I heard him say, “I was born on the night of mid-Shaʿbān in the year 436 AH. My father’s name was Muḥammad, and his kunya was Abū al-Faḍl, so the epithet ‘al-Faḍl’ became the one by which he was chiefly known.”

Al-Samʿānī remarked: He was of upright conduct. He recited according to several readings, copied numerous fascicles, possessed a wide range of narrations, and was deemed trustworthy. He wrote to me granting ijāzah. Among the works he had heard are: one volume of Tabaqāt al-Ṣaḥābah by Abū ʿArūbah (1), which he heard from Ibn ʿAbd al-Raḥīm through Ibn al-Muqrīʾ from the author; al-Ashrāf by Ibn al-Mundhir, which he likewise heard from Ibn ʿAbd al-Raḥīm through Ibn al-Muqrīʾ; and the Sunan of al-Ḥasan ibn ʿAlī al-Ḥulwānī (2).

I say: He died in Shaʿbān—some said in Ramaḍān—of the year 524 AH.

323 – Al-Kurāʿī, Abū Manṣūr Muḥammad ibn ʿAlī ibn Maḥmūd*
The venerable, long-lived shaykh, the leading musnid of Marw: Abū Manṣūr Muḥammad ibn ʿAlī ibn

(1) The man in question is the reliable hafiz and hadith transmitter of Harran, al-Husayn b. Muhammad b. Abi Maʿshar al-Harrani, author of a historical chronicle. He died in 318 AH. His biography appeared earlier, vol. 14, no. 285. Ibn ʿAsakir, in the entry on Muʿawiya in his History, criticises him for excessive Shiʿi leanings and for his hostility toward the Umayyads. The present author refutes this in Siyar and Tadhkira, saying: “Anyone who loves the two Shaykhs (Abu Bakr and ʿUmar) is not an extremist. Extremism applies only to those who speak against them. If someone declares them unbelievers—God forbid—he himself may rightly be branded an unbeliever and cursed. As for Abu ʿAruba, whence this charge of excessive Shiʿism? At most he may have criticised certain tyrannical Umayyads, such as al-Walid and others.” (2) Al-Tahbir, 1 / 101–104. (*) Al-Ansab, 6 / 325–326; al-Tahbir, 2 / 196–197; Muʿjam al-Buldan, 3 / 159; Tarikh al-Islam, 4 : 263 / 2.
جَعْفَر الصَّيْدَلاَنِيّ، وَجَمْعٌ كَثِيْر. قَالَ أَبُو مُوْسَى: سَمِعْتُهُ يَقُوْلُ: وُلِدْتُ لَيْلَةَ نِصْفِ شَعْبَان، سَنَةَ سِتٍّ وَثَلاَثِيْنَ وَأَرْبَعِ مائَةٍ، وَكَانَ اسمُ أَبِي مُحَمَّداً، وَيُكْنَى أَبَا الفَضْل، فَغَلَبَ عَلَيْهِ الفَضْلُ. قَالَ السَّمْعَانِيّ: كَانَ سَدِيدَ السِّيرَةِ، قرَأَ بِروَايَات، وَنسخ أَجزَاء كَثِيْرَة، وَكَانَ وَاسِعَ الرِّوَايَة، موثوقاً بِهِ، كَتَبَ إِلَيَّ بِالإِجَازَةِ، فَمِنْ مَسْمُوْعه (طَبَقَات الصَّحَابَة) لأَبِي عَرُوْبَةَ (١) مُجلَّد، سَمِعَهُ مِنِ ابْنِ عَبْدِ الرَّحِيْمِ عَنِ ابْنِ المُقْرِئ عَنْهُ، وَكِتَاب (الأَشْرَاف) لابْنِ المُنْذِر، سَمِعَهُ مِنِ ابْنِ عَبْد الرَّحِيْمِ عَنِ ابْنِ المُقْرِئ عَنْهُ، وَكِتَاب (السُّنَن) لِلْحَسَنِ بنِ عَلِيٍّ الحُلْوَانِيّ (٢) . قُلْتُ: تُوُفِّيَ فِي شَعْبَانَ - وَقِيْلَ: فِي رَمَضَانَ - سَنَةَ أَرْبَعٍ وَعِشْرِيْنَ وَخَمْسِ مائَةٍ. ٣٢٣ - الكُرَاعِي أَبُو مَنْصُوْرٍ مُحَمَّدُ بنُ عَلِيِّ بنِ مَحْمُوْد * الشَّيْخُ الجَلِيْلُ، المُعَمَّرُ، مُسْنِدُ مَرْوَ، أَبُو مَنْصُوْرٍ مُحَمَّدُ بنُ عَلِيِّ بنِ
(١) هو الحافظ الامام الثقة محدث حران الحسين بن محمد بن أبي معشر الحراني صاحب التاريخ. المتوفى سنة ٣١٨ هـ، تقدمت ترجمته في الجزء الرابع عشر رقم (٢٨٥) وقد غمزه ابن عساكر في تاريخه في ترجمة معاوية بغلوه في التشيع، وشدة الميل على بني أمية، ورده المصنف ﵀ في السير والتذكرة بقوله: كل من أحب الشيخين فليس بغال، بلى من تكلم فيهما فهو غال مفتر، فإن كفرهما - والعياذ بالله - جاز عليه التكفير واللعنة، وأبو عروبة، فمن أين جاءه التشيع المفرط؟ ! نعم قد يكون ينال من ظلمة بني أمية كالوليد وغيره. (٢) التحبير: ١ / ١٠١ - ١٠٤. (*) الأنساب: ٦ / ٣٢٥ - ٣٢٦، التحبير: ٢ / ١٩٦ - ١٩٧، معجم البلدان: ٣ / ١٥٩، تاريخ الإسلام: ٤: ٢٦٣ / ٢.

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