Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

they encamped at the city of Sousse. Al-Mansur sallied forth from Mahdiyya and the two armies met; despite their superior numbers, Makhlad’s forces were routed ⦗1⦘ and he himself was captured in 336 AH. Four days later he died from his wounds; they flayed his body, stuffed it with cotton, and crucified it ⦗2⦘.

On the very site of the battle they founded the city of Mansuriyya, where al-Mansur took up residence ⦗3⦘.

He was a valiant, steadfast hero, eloquent and persuasive, able to deliver speeches extemporaneously ⦗4⦘. In general he showed respect for Islam and possessed sound judgment, unlike his father, the heretic.

On one occasion he gathered in his palace ten thousand boys drawn from the children of his soldiers and subjects. He dressed them in sumptuous garments, prepared for them a banquet the like of which had never been heard, and circumcised them all. To each he gave one hundred—or fifty—dinars, according to rank.

Among his commendable deeds was appointing Muḥammad ibn Abī al-Manẓūr ⦗5⦘ al-Anṣārī as qadi of Kairouan. The man was a leading hadith scholar who had met Ismaʿil the Qadi and al-Harith ibn Abi Usama. He accepted the office on the condition that he would take no stipend and would not ride an animal ⦗6⦘. Al-Mansur installed him to win the people’s goodwill. A Jew who had uttered blasphemy was brought before the judge ⦗7⦘, so he had him thrown to the ground and beaten until

(1) Al-Kamil, vol. 8, pp. 434–435. (2) Al-Bayan al-Mughrib, vol. 1, pp. 219–220. (3) See Al-Bayan al-Mughrib, vol. 1, p. 219; and Mu jam al-Buldan, vol. 3, pp. 391–392. (4) Wafayat al-Ayan, vol. 1, p. 235. (5) Ma alim al-Iman, vol. 3, p. 54, records him as “Ibn Abi al-Mansur.” He was a scholar of usul al-fiqh, distinguished, devout, and fearless in upholding truth. He died in 337 AH, having lived beyond ninety. See also Qudat al-Andalus wa Ulama Ifriqiya, p. 227; and Ma alim al-Iman, vol. 3, pp. 54–57. (6) Ma alim al-Iman, vol. 3, p. 55, adds: “He stipulated that he would take no stipend, would not ride any mount they provided, would reject the testimony of anyone who circumambulated them or drew near to them, and would never visit them for congratulations or condolences.” (7) I.e., the Prophet, peace and blessings be upon him.
عَنْهُ وَنَازلُوا مَدِيْنَة سوسَة فَبرز المَنْصُوْر مِنَ المهديَّة وَالتَقَوا فَانكسر جَيْش مَخْلَد عَلَى كَثْرَتهمْ (١) وَأُسر هُوَ فِي سَنَةِ ٣٣٦، فَمَاتَ بَعْدَ الأَسر بِأَرْبَعَة أَيَّام مِنَ الجرَاح فَسلخَ وَحشِي قطناً وَصلب (٢) . وبنُوا مَدِيْنَة المَنْصُوْريَّة مَكَان الوقعَة فنزلهَا المَنْصُوْر (٣) . وَكَانَ بَطَلاً شُجَاعاً رَابط الجأْش فَصِيْحاً مُفَوَّهاً يرتجل الْخطب (٤) وَفِيْهِ إِسْلاَم فِي الجُمْلَةِ وَعقلٌ بِخِلاَف أَبِيْهِ الزِنْدِيْق. وَقَدْ جمع فِي قصره مرَّة مِنْ أَوْلاَد جُنْده وَرعيته عَشْرَة آلاَف صَبِيّ وَكسَاهُم كسوَة فَاخرَة وَعمل لَهُم وَليمَة لَمْ يُسْمَعْ قَطُّ بِمثلهَا وَختنهُم جَمِيْعاً وَكَانَ يهب لِلْوَاحِد مِنْهُم المائَة دِيْنَارٍ وَالخَمْسِيْنَ دِيْنَاراً عَلَى أَقدَارهم. وَمِنْ محَاسنه أَنَّهُ وَلَّى مُحَمَّد بن أَبِي الْمَنْظُور (٥) الأَنْصَارِيّ قَضَاء القَيْرَوَان وَكَانَ مِنْ كِبَارِ أَصْحَاب الحَدِيْث قَدْ لقِي إِسْمَاعِيْل القَاضِي، وَالحَارِث بن أَبِي أُسَامَةَ فَقَالَ بِشَرْط أَنْ لاَ آخذ رزقاً وَلاَ أَركب دَابَّة (٦) فولاَهُ ليتَأَلف الرَّعِيَّة فَأَحضر إِلَيْهِ يهودِي قَدْ سبّ (٧) فَبطحه وَضَربه إِلَى أَنْ
(١) " الكامل ": ٨ / ٤٣٤ - ٤٣٥. (٢) " البيان المغرب ": ١ / ٢١٩ - ٢٢٠. (٣) انظر " البيان المغرب ": ١ / ٢١٩. و" معجم البلدان ": ٣ / ٣٩١ - ٣٩٢. (٤) " وفيات الأعيان ": ١ / ٢٣٥. (٥) في " معالم الايمان ": ٣ / ٥٤ " ابن أبي المنصور ". كان ﵀ عالما بأصول الفقه، فاضلا صالحا، لا تأخذه في الله لومة لائم. توفي سنة / ٣٣٧ / وقد نيف على التسعين. انظر " قضاة الأندلس وعلماء أفريقية ": ٢٢٧ و" معالم الايمان ": ٣ / ٥٤ - ٥٧. (٦) في " معالم الايمان ": ٣ / ٥٥ " فاشترط عليه أن لا يأخذ صلة، ولا يركب لهم دابة، ولا يقبل شهادة من طاف بهم أو قاربهم، ولا يركب إليهم مهنيا ولا معزيا ". (٧) أي: النبي ﷺ -

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