Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Mansur—whose creed was unsound, whose books were burned, and who was a close companion of ʿAlī ibn al-Jawzī, the two of them being bound together by their lack of warʿ (religious scrupulousness).

He was born in 548 AH.

He studied under his grandfather, Ibn al-Baṭṭī, and Aḥmad ibn al-Muqarrab, yet none of them narrated anything from him.

He taught in his grandfather’s school and held several official posts.

Ibn al-Najjār relates: “In his own handwriting one finds statements about selecting certain stars, addressing them as deities, and claiming that they manage the universe. He was summoned and pleaded, ‘I wrote that out of astonishment, not as a conviction.’ Even so, his notes—together with philosophical works in his hand—were publicly burned in 588 AH. His schools were then handed over to Ibn al-Jawzī, and this was the cause for Ibn al-Jawzī’s imprisonment in Wāsiṭ for five years. When a Shīʿī vizier assumed office, he empowered al-Rukn against Ibn al-Jawzī. After 600 AH the schools were restored to al-Rukn. He was later appointed dean in Baghdad and tax-collector; once in power he acted unjustly and high-handedly, until he was jailed and fell into obscurity.”

Ibn al-Najjār also said: “He was witty and good-natured, but his creed was corrupt.”

He died in Rajab, 611 AH.

40 – The itinerant ʿAlī ibn Abī Bakr al-Harawī *

The ascetic, the erudite wanderer, the shaykh, ʿAlī ibn Abī Bakr al-Harawī, who journeyed

(*) Al-Takmila, al-Mundhiri, vol. 2, entry 1368; Takmila, Ibn al-Sabuni, pp. 205–206; Wafayat al-Ayan, vol. 3, pp. 346–348; al-Mukhtasar, Abu al-Fida, vol. 3, p. 122; Tarikh al-Islam, fol. 94 (Aya Sofya MS 3011); al-Mushtabih, p. 345; al-Wafi bi-l-Wafayat, vol. 12, fol. 13; Aqd al-Juman, al-Ayni, vol. 17, fol. 350; Tarikh Ibn al-Furat, vol. 9, fol. 61; Shadharat al-Dhahab, vol. 5, p. 49; Nahr al-Dhahab, al-Ghizzi, vol. 2, p. 293.
مَنْصُوْرٍ، الفَاسِدُ العَقيدَةِ، الَّذِي أُحرِقَتْ كُتُبُه، وَكَانَ خِلاًّ لِعَلِيِّ ابْنِ الجَوْزِيِّ يَجْمَعهُمَا عَدَمُ الوَرَعِ! وُلِدَ: سَنَةَ ثَمَانٍ وَأَرْبَعِيْنَ. وَسَمِعَ مِنْ: جَدِّهِ، وَابْنِ البَطِّيِّ، وَأَحْمَدَ بنِ المُقَرّبِ، وَمَا سَمِعُوا مِنْهُ شَيْئاً. دَرَّسَ بِمَدْرَسَةِ جَدِّهِ، وَوَلِيَ أَعْمَالاً. قَالَ ابْنُ النَّجَّارِ: ظَهَرَ عَلَيْهِ بِخَطِّهِ بتَخيُّرِ الكَوَاكِبِ وَمُخَاطَبَتِهَا بِالإِلَهِيَّةِ، وَأَنَّهَا مُدبِّرَةٌ، فَأُحضِرَ، فَقَالَ: كَتَبتُهُ تَعجُّباً لاَ مُعْتَقِداً، فَأُحرِقَتْ مَعَ كُتُبِ فَلسَفِيَّةٍ بِخَطِّهِ فِي مَلأٍ عَظِيْمٍ، سَنَةَ ٥٨٨، وَأُعْطِيَتْ مَدَارِسُه لابْنِ الجَوْزِيِّ، فَهَذَا كَانَ السَّبَبَ فِي اعتِقَالِ ابْنِ الجَوْزِيِّ خَمْسَةَ أَعْوَامٍ بِوَاسِطَ؛ وَلِيَ وَزِيْرٌ شِيْعِيٌّ، فَمكَّنَ الرُّكْنَ مِنِ ابْنِ الجَوْزِيِّ، وَبَعدَ سَنَةِ سِتِّ مائَةٍ أُعِيدَ إِلَى الرُّكْنِ الْمدَارِس، ثُمَّ رتّب عَمِيداً بِبَغْدَادَ، وَمُسْتَوْفِياً لِلمكس، وَتَمَكَّنَ، فَظَلَمَ وَعَسَفَ، ثُمَّ حُبِسَ وَخَمَلَ. قَالَ ابْنُ النَّجَّارِ: كَانَ ظَرِيفاً، لَطِيفَ الأَخْلاَقِ، إِلاَّ أَنَّهُ كَانَ فَاسِدَ العَقِيدَةِ. مَاتَ: فِي رَجَبٍ، سَنَةَ إِحْدَى عَشْرَةَ وَسِتِّ مائَةٍ. ٤٠ - السَّائِحُ عَلِيُّ بنُ أَبِي بَكْرٍ الهَرَوِيُّ * الزَّاهِدُ، الفَاضِلُ، الجَوَّالُ، الشَّيْخُ، عَلِيُّ بنُ أَبِي بَكْرٍ الهَرَوِيُّ، الَّذِي طَوَّفَ
(*) التكملة للمنذري: ٢ / الترحمة: ١٣٦٨، وتكملة ابن الصابوني: ٢٠٥ - ٢٠٦، ووفيات الأعيان: ٣ / ٣٤٦ - ٣٤٨، والمختصر لأبي الفدا: ٣ / ١٢٢، وتاريخ الإسلام، الورقة: ٩٤ (أيا صوفيا ٣٠١١) ، والمشتبه: ٣٤٥، والوافي بالوفيات: ١٢ / الورقة: ١٣، وعقد الجمان للعيني: ١٧ / الورقة: ٣٥٠، وتاريخ ابن الفرات: ٩ / الورقة: ٦١، وشذرات الذهب: ٥ / ٤٩، ونهر الذهب للغزي: ٢ / ٢٩٣.

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