Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and fainted, whereupon a Kurdish follower leapt forward and slaughtered the preacher. When the shaykh regained consciousness and saw the preacher writhing in his own blood, he asked, “What is this?” They answered, “What sort of dog is this to make our master the shaykh weep?”

The shaykh’s authority continued to expand until Badr al-Dīn, the ruler of Mosul, grew afraid of him. He resorted to stratagem, captured him, and strangled him in Mosul, fearing the danger he might pose.

There are still ignorant people who believe that Shaykh Ḥasan must return to this world. In his poetry he hinted at heresy, claimed that he had seen the Lord of Might with his very eyes, and his creed was deviant.

He was killed in 644 AH, at the age of fifty-three.

144 – al-Ḥarīrī ʿAlī ibn Abī al-Ḥasan ibn Manṣūr al-Ḥawrānī *

The leading figure among the idle mendicants, Shaykh ʿAlī ibn Abī al-Ḥasan ibn Manṣūr, son of al-Ḥarīrī al-Ḥawrānī, belonged to a clan called Banū al-Rummān.

Birthplace: Busra, where he also died in 645 AH, in Ramadan, having nearly reached ninety.

He arrived in Damascus as a boy, learned to weave Marwazī cloth and mastered the craft; later a debt was claimed of him, and he was imprisoned.

His mother was a Damascene from the line of the emir Musayyab al-ʿUqaylī, and his maternal uncle was a goldsmith,

(*) Abu Shama, Dhayl al-Rawdatayn, p. 180; al-Hawadith al-Jamiʿa, p. 235; al-Dhahabi, Tarikh al-Islam (Aya Sofya MS 3013) vol. 20, fols. 57–62; al-Dhahabi, al-ʿIbar, 5/185; Ibn Kathir, al-Bidaya wa-l-Nihaya, 13/170; al-Ghasani, al-ʿAsjad al-Masbuk, pp. 556–57; al-Dalaji, al-Falaka wa-l-Mufallakun, p. 72; Ibn Taghri Birdi, al-Nujum al-Zahira (listed twice: under the obituaries of 645 and 646, where he misreads the name as “Ali b. Abi al-Jinn b. Mansur, Shaykh Abu al-Jinn” and “Abu Muhammad al-Hariri,” treating them as two persons); al-Nabhani, Jamiʿ Karamat al-Awliyaʾ, 2/340.
فَوَثَبَ كُرْدِيٌّ، وَذَبَحَ الوَاعِظَ، فَأَفَاقَ الشَّيْخُ، فَرَأَى الوَاعِظَ يَخْتَبِطُ فِي دَمِهِ، فَقَالَ: أَيشٍ هَذَا؟ فَقَالُوا: أَيُّ شَيْءٍ هَذَا مِنَ الكِلاَبِ حَتَّى يُبْكِي سَيْدِي الشَّيْخ. وَزَادَ تَمَكُّنُ الشَّيْخ حَتَّى خَافَ مِنْهُ بدر الدِّيْنِ صَاحِب المَوْصِل، فَتَحَيَّلَ عَلَيْهِ حَتَّى اصْطَادَهُ، وَخَنَقَهُ بِالمَوْصِلِ؛ خَوْفاً مِنْ غَائِلَتِهِ. وَهُنَاكَ جَهَلَةٌ يَعْتَقِدُوْنَ أَنَّ الشَّيْخَ حَسَناً لاَ بُدَّ أَنْ يَرْجِعَ إِلَى الدُّنْيَا، وَكَانَ يُلَوِّحُ فِي نَظمِه بِالإِلْحَادِ، وَيَزْعُمُ أَنَّهُ رَأَى رَبَّ العِزَّةِ عَيَاناً، وَاعْتِقَادُهُ ضَلاَلَة. قُتِلَ: سَنَةَ أَرْبَعٍ وَأَرْبَعِيْنَ وَسِتِّ مائَةٍ، وَلَهُ ثَلاَثٌ وَخَمْسُوْنَ سَنَةً. ١٤٤ - الحَرِيْرِيُّ عَلِيُّ بنُ أَبِي الحَسَنِ بنِ مَنْصُوْرٍ الحَوْرَانِيُّ * كَبِيْر الفُقَرَاء البَطَلَةِ، الشَّيْخ عَلِيُّ بنُ أَبِي الحَسَنِ بنِ مَنْصُوْرٍ ابْنُ الحَرِيْرِيِّ الحَوْرَانِيُّ، مِنْ عَشِيرٍ يُقَالُ لَهُم: بَنُوْ الرُّمَانِ. مَوْلِدُهُ: بِبُسْرَ، وَبِهَا مَاتَ فِي سَنَةِ خَمْسٍ وَأَرْبَعِيْنَ وَسِتِّ مائَةٍ، فِي رَمَضَانَ، وَقَدْ قَارب التِّسْعِيْنَ. قَدِمَ دِمَشْق صَبِيّاً، فَتعلم نَسجَ المَرْوَزِيّ وَبَرَعَ، ثُمَّ وَقَفَ عَلَيْهِ دينٌ فَحُبِسَ. وَأُمُّهُ دِمَشْقيَة مِنْ ذُرِّيَّة الأَمِيْر مُسَيب العُقَيْلِيّ، وَكَانَ خَالُه صَائِغاً،
(*) ذيل الروضتين لأبي شامة: ١٨٠، الحوادث الجامعة ٢٣٥، تاريخ الإسلام للحافظ الذهبي (أيا صوفيا ٣٠١٣) ج ٢٠ الورقة ٥٧ - ٦٢، العبر للذهبي ٥ / ١٨٥، البداية والنهاية ١٣ / ١٧٠، العسجد المسبوك الغساني: ٥٥٦ - ٥٥٧، الفلاكة والمفلوكون للدلجي: ٧٢، النجوم الزاهرة لابن تغري بردي وقد ذكره مرتين الأولى ضمن وفيات سنة ٦٤٥ والاخرى ضمن وفيات سنة ٦٤٦ مع تصحيف اسمه فقال علي بن أبي الجن بن منصور الشيخ أبو الجن وأبو محمد الحريري (كذا) فجعل اسمه لشخصين، جامع كرامات الأولياء، للنبهاني ٢ / ٣٤٠.

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