Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Many accounts record their exploits and circumstances.

It is said that Maḥmūd drove the Ghuzz from Marw and seized the city, but they soon regrouped, routed him, and cut down his cavalry. He therefore appealed to the Khitāʾ, returned with a mighty army, and expelled the Ghuzz from Sarakhs, Nasa, Marw, and Abīward, taking control of all those towns.

After that he wrote to Ghiyāth al-Dīn al-Ghūrī, requesting that Herat be handed over to him. Ghiyāth sent word ordering him to have the khuṭbah proclaimed in Ghiyāth’s name, yet Maḥmūd refused, launched raids, oppressed the people, and rebelled. The Ghūrī then advanced to fight him. Maḥmūd fell back and gathered troops, while Ghiyāth al-Dīn and his brother—the ruler of India, Shihāb al-Dīn—mustered their forces against him. When the two armies met, Maḥmūd’s ranks collapsed and he shut himself up in Marw. His brother Tekish hastened over, harassed Maḥmūd, and besieged him until he was exhausted. In desperation Maḥmūd set out to enter Ghiyāth’s service; the latter received him with great honour and lodged him at his side. Tekish then sent to Ghiyāth ordering him to arrest his brother, but Ghiyāth refused. Tekish replied with threats, so Ghiyāth prepared to march against him.

Maḥmūd died on the last day of Ramaḍān in 589 AH. Ghiyāth treated Maḥmūd’s soldiers generously and enlisted them in his own army.

109 – Abū Madyan Shuʿayb ibn Ḥusayn al-Andalusī *

The ascetic, spiritual master of the Maghrib. He was from the fortress of Mantūjat (1) in the district of Seville. He travelled far and wide, residing for a time in Bijāya and later in Tilimsān.

(*) Ibn al-Abbar records him in Takmila, vol. 3, fol. 199; al-Dhahabi also lists him in Tarikh al-Islam, fol. 170 (Istanbul, Ahmed III MS 2917/14). (1) This is the reading of the base manuscript. In the Ibn al-Abbar Takmila copy—a precise and valuable witness—the word appears as muntawjab (with a single b).
وَلهُم سِيَرٌ وَأَحْوَال. وَقِيْلَ: إِنَّ مَحْمُوْداً طَرَدَ الغُزَّ عَنْ مَرْو، وَتَملّكهَا، ثُمَّ تحزَّبُوا عَلَيْهِ، وَكسروهُ، وَقتلُوا فُرْسَانه، فَاسْتنجد بِالخَطَا، وَأَقْبَلَ بِعَسْكَر عَظِيْم، وَأَخْرَج الغُزّ عَنْ سَرْخَس وَنسَا وَمرو، وَأَبِيْوَرْد، وَتَملَّك ذَلِكَ. ثُمَّ إِنَّهُ كَاتِب غِيَاث الدِّيْنِ الغُوْرِيّ، ليُسَلِّم إِلَيْهِ هَرَاة، وَبَعَثَ إِلَيْهِ الغِيَاث يَأْمرُهُ أَنْ يَخطُب لَهُ، فَأَبَى، وَشنَّ الغَارَات، وَظلم، وَتَمرَّد، فَأَقْبَل الغُوْرِيّ لِحَرْب مَحْمُوْد، فَتقهقر، وَجَمَعَ، فَتحزَّب لَهُ غِيَاث الدِّيْنِ وَأَخُوْهُ صَاحِب الهِنْد شِهَاب الدِّيْنِ، ثُمَّ الْتَقَى الجمعَان، فَتفلَّلَ جمع مَحْمُوْد، وَتحصَّن هُوَ بِمَرْو، فَبَادر أَخُوْهُ تَكش، وَآذَى مَحْمُوْداً، وَضَايقه حَتَّى كَلَّ، وَخَاطر، وَسَارَ إِلَى خدمَة الغِيَاث، فَبَالغ فِي احْتِرَامه، وَأَنْزَله مَعَهُ، فَبَعَثَ تَكش إِلَى الغِيَاث يَأْمُرُه بَاعتقَالِ أَخِيْهِ، فَأَبَى، فَبَعَثَ يَتوعَّده، فَتَهَيَّأَ الغِيَاث لقَصده. وَأَمَّا مَحْمُوْد فَمَاتَ فِي سَلْخِ رَمَضَان، سَنَةَ تِسْعٍ وَثَمَانِيْنَ وَخَمْسِ مائَةٍ، فَأَحْسَن الغِيَاث إِلَى أَجنَاد مَحْمُوْد، وَاستخدمهُم. ١٠٩ - أَبُو مَدْيَنَ شُعَيْبُ بنُ حُسَيْنٍ الأَنْدَلُسِيُّ * الزَّاهِدُ، شَيْخُ أَهْلِ المَغْرِبِ، كَانَ مِنْ أَهْلِ حصنِ منتُوجت (١) ، مِنْ عَمل إِشْبِيْلِيَة. جَال، وَسَاح، وَاسْتَوْطَنَ بِجَايَة مُدَّة، ثُمَّ تِلِمْسَان.
(*) ترجم له ابن الابار في التكملة: ٣ / الورقة: ١٩٩، والذهبي في تاريخ الإسلام، الورقة: ١٧٠ (أحمد الثالث ٢٩١٧ / ١٤) . (١) هكذا في الأصل، وفي نسخة (التكملة الابارية) ، وهي نسخة دقيقة نفيسة: (منتوجب) - بالباء الموحدة -

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