(24) This was said by the preacher in connexion with the last words of his quotation from the Koran. The quotation finished with the seventh verse of the fifty-ninth sûrat.

(25) Literally: When thoughts were entertained.

(26) Koran, sûrat 27, verse 19.

AS-SADID AS-SALAMASI.

Muhammad Ibn Hibat Allah Ibn Abd Allah as-Salamâsi, surnamed as-Sadid (the well directed), was a doctor of the Shafite sect and its chief imâm in that age. Having exercised the functions of under-tutor (mûîd) in the Nizâmiya College, he mastered various branches of science, and was the first who made known in Irak the Sharif's Tarika (1). It is even said that he could repeat the contents of that work without recurring to the book, and that he knew equally well (Abû Hâmid) al-Ghazzâli's Wasit and Mustasfa. Pupils came from all countries to study, under him, and by his excellent mode of tuition, they all became learned jurisconsults, professors, and authors. Amongst the number were the two imams and shaikhs Imâd ad-din Muhammad and Kamal ad-din Mûsa, the sons of Yunus, whose lives will be found in this work; to these may be added the shaikh Sharaf ad-din Abû 'l-Muzaffar Muhammad Ibn Alwân Ibn Muhâdjir and other eminent doctors. His opinions on points of law were held to be excellent (2). He died at Baghdad in the month of Shabân, A. H. 574 (Jan.-Feb. A.D. 1178-9). -Salamâsi means belonging to Salamâs, a city in Adarbaijân which has produced a number of illustrious men.

(1. The Sharif Sharaf Shah Ibn Melekdåd al-Abbâsi, a celebrated professor in the Nizamiya College (of Naisâpûr), was a jurisconsult of great acuteness He composed a Tarika, or systematic defence of the Shafite doctrines, which acquired extensive circulation, and he wrote some other works on dialectics. He died in the flower of his youth at Naisåpûr, A.H. 543 (A.D.1148-9).—(Tabakât as-Shâfiyîn.) — This is the Sharif whose name I had not been able to discover, when writing the note (2), page 237 of this volume.

(2) Literally: "He was considered as well directed (musaddad) in fatwas." He probably received the title of Sadid for this reason.

661

HAFADA TAT-TUSI.

Abu Mansur Muhammad Ibn Asaad Ibn Muhammad Ibn al-Husain Ibn al-Kàsim al-Attari, generally known by the appellation of Hafada, and surnamed Imåd ad-din (column of the faith), was a doctor of the sect of as-Shâfi and a native of Naisapur. He bore the surname of at-Tûsi because his family belonged to Tûs. This able jurisconsult was also an eloquent preacher and a profound dogmatic theologian. He studied the law at Marw under Abu Bakr Muhammad Ibn Mansûr as-Samani (vol. II. p. 157), the father of the celebrated hâfiz; he then removed to Marw ar-Rud (vol. I. p. 50), and continued his studies under the kâdi Husain al-Farrà al-Baghawi (vol. 1. p. 4419), the author of the Explanation of the Sunna and of the Tahdib. He proceeded thence to Bokhara and studied under the Hanifite doctor Burhân ad-din Abd al-Aziz Ibn Omar Ibn Mâza, after which he returned to Marw, and regular assemblies were held there to hear him preach. He remained in that city for some time, but, in the year 548, the disastrous invasion of the Ghozz obliged him to retire into Iråk. Of this invasion we have spoken in the life of the jurisconsult Muhammad Ibn Yahya (vol. II. p. 629). He then passed into Adarbaijàn, and proceeded through Mesopotamia to Mosul. In this city, crowds assembled to hear him preach and deliver Traditions. One of the passages which he dictated to his disciples was the following:

As-Shâfî shines among the learned like the sun among the stars. Say to whoever compares him to one who equals him not: "Can light be compared to darkness."

He one day recited these lines from the pulpit :

May the thunder announce to the dwelling wherein Hind resided the salutation of a genial shower, offered by the dark clouds. She departed from us, and we, seduced by love, lent her our hearts; but objects lent by lovers are never returned.

He died

The exhortations which he made at his assemblies were admirable. in the month of the latter Rabi, A. H. 571 (Oct.-Nov. A. D. 1175), in the city of Tibriz (Tauris); but some persons place his death in the month of Rajab, A.H. 573.-Notwithstanding all my researches, I have not been able to discover why he was called Hafada.-Tibriz is one of the largest cities in Adarbaijan.

AL-KHUBUSHANI.

Abû 'l-Barakât Muhammad Ibn al-Muwaffak Ibn Said Ibn Ali Ibn al-Hasan Ibn Abd Allah al-Khubûshâni, surnamed Najm ad-din (star of religion), was an able doctor of the Shafite sect, and noted for his devout life. He studied jurisprudence under Muhammad Ibn Yahya (vol. II. p. 625), and he so well knew by heart that author's commentary on the Wasit, entitled the Muhit (comprehensive), that, it is said, he once repeated it from memory (to his pupils), as he happened not to have a copy of it at hand. We have a large work of his called the Tahkik al-Muhit proofs of the doctrines contained in the Muhît), and I have seen a copy of it in sixteen volumes. Mention has been already made of his interview with al-Aadid al-Obaidi (vol. II. p. 74). When the sultan Salah ad-din obtained the sovereignty of Egypt, he took al-Khubûshàni into favour and treated him with marked honour, having conceived a high opinion of his learning and piety. It was by this doctor's advice, it is said, that he built the college situated near the tomb of the imâm as-Shâfi; and, on the completion of the edifice, in the year 572 (A. D. 1176-7), he appointed al-Khubûshâni to it, as professor. In this same year he built the hospital in the citadel of Cairo. I met a number of this doctor's old pupils, and they all extolled his talents and piety; remarking at the same time, that he was a man of the soundest moral principle and very little acquainted with the ways of the world. He was born on the 13th of Rajab, A. H. 510 (November, A. D. 1116), at Ustawa (a place near) Khûbûshàn, and he died on Wednesday, the 12th of Zû 'l-Kaada, A. H. 587 (December, A. D. 1191), at the college of which we have just spoken. He was interred under a cupola at the foot of as-Shâfî's grave, and a grating separates the two tombs.-Khubûshâni means belonging to Khubûshân, a small town in the district of Naisàpûr.-Ustawa, pronounced also Ustuwa, is the name of a canton in the same district, containing a great number of villages.

KAMAL AD-DIN AS-SHAHROZURI.

Abu 'l-Fadl Muhammad Ibn Abi Muhammad Abd Allah Ibn Abi Ahmad alKasim as-Shahrozûri, surnamed Kamâl ad-din (perfection of religion), was a doctor of the sect of as-Shâfi. Mention has been already made of his father and grandfather (vol. II. pages 29 and 497). Kamal ad-din studied jurisprudence at Baghdad under Asaad al-Mihani (vol. I. p. 189), and learned Traditions from Abû 'l-Barakat Muhammad Ibn Muhammad Ibn Khamis al-Mausili. He filled the place of kadi at Mosul, and built a college for Shafites in that city. He erected also a convent (ribât) at Medina. The atûbek Imâd ad-dîn Zinki employed him as his envoy, and frequently dispatched him, in that capacity, from Mosul to 662 (the court of) Baghdad. When Zinki lost his life at the siege of Kalât Jaabar

(vol. I. p. 540), Kamâl ad-din was at the army with his brother Tâj ad-dìn Abû Tahir Yahya, the father of the kâdi Dîà ad-din, and they accompanied the army on its return to Mosul. The sovereign authority having devolved to Saif ad-din Ghazi, the son of Imâd ad-din, that prince entrusted the kâdi Kamål ad-din with the administration of Mosul and of all the empire. In the year 542 (A. D. 1147-8) he caused both (brothers) to be arrested, and confined them in the citadel of Mosul, after which, he sent for Najm ad-dîn Abû Ali al-Hasan, the son of Bahȧ ad-din Abû 'l-Hasan Ali, who was then kâdi of ar-Rahaba, and appointed him to the kadiship of Mosul and Diâr Bakr, as successor to his cousin Kamal ad-din. The khalif al-Muktafi then sent an envoy to intercede for Kamàl ad-din and his brother; this procured their liberation from prison, but they were then kept under arrest at their own houses, whilst Jalâl ad-din Abû Ahmad, Kamâl addin's son, and Dià ad-din Abû 'l-Fadàil al-Kâsim, the son of Tàj ad-din, remained prisoners in the citadel. On the death of Saif ad-din Ghâzi, the arrest was suspended, and they both went to see Kutb ad-din Maudûd, the son of Zinki, who had been raised to the throne on the death of his brother Saif ad-din. Finding the prince on horseback in the hippodrome, they immediately dismounted and went up to him. They were arrayed in mourning robes, and had left aside their tarhas (1). When they drew near, he got off his horse to meet them, and received their condolences on the death of his brother, with their felicitations on

arrest.

his own accession. They then mounted again, and placed themselves one on each side of Kutb ad-din, after which they returned home, discharged from their From that time, they regularly rode out in the train of the prince. In the year 550 (A. D. 1155-6), Kamâl ad-dîn entered into the service of Nûr ad-din Mahmûd (2), sovereign of Syria, and remained some time at Damascus. In the month of Safar, A. H. 555 (Feb.-March., A. D. 1160), he was appointed hâkim (chief magistrate), in the place of Zaki ad-din, who was removed from office; on which he designated his son and nephews to act as his deputies in the different cities of Syria. He then rose to the vizirship, and exercised the chief magisterial authority over all the Moslim cities of that time, whilst his son, the kâdi Muhi addin, acted in the same capacity, as his lieutenant at Aleppo. During the reign of Nûr ad-din, he not only filled the duties of chief magistrate and president of the council of state, but he had also to direct the whole administration of the empire. That prince sent him as his envoy to the court (of Baghdad), in the khalifate of al-Muktafi, and the latter confided to him the mission of establishing a peace between Nûr ad-dîn and Kilidj Arslân Ibn Masûd, sovereign of Asia Minor (Rum). On the death of Nûr ad-din, Salâh ad-din took possession of Damascus and confirmed Kamal ad-din in his attributions. Kamâl ad-din was a jurisconsult, an elegant scholar, a poet and a katib; he possessed a lively wit and a talent for conversation which rendered him the delight of society. He discoursed remarkably well on the points of difference between the orthodox sects and on the fundamental principles of theology and jurisprudence; he maintained a high eminence by his acuteness and intrepidity, and he was equally distinguished for his charity and beneficence. Numerous pious establishments (wakfs) were founded by him at Mosul, Nasîbin, and Damascus. As the prime minister of the empire, he exercised great influence, and, as a statesman, his abilities were of the highest order. None of his sons could be compared with him, and none of them, numerous though they were, ever attained such an exalted rank as he. Mention is made of him by the hafiz Ibn Asâkir (vol. II. p. 252) in the History of Damascus. He composed some good poetry, and the following lines were repeated to me as his, by persons of his family :

I went to see thee whilst the stars were my only observers, and the dawn was yet an idea, latent in the bosom of the East. Impelled by love, I faced every danger, hoping we might meet.