(1) In the first century of Islamism, the true manner of reading the Eorân could only be learned by oral instruction. The reason of this has been already given, vol. I, p. 152.

(2) See the introduction to the second volume, page IX.

(3) Abu 'l-Harith Abd Allah Ibn Aiyâsh Ibn Abi Rabia al-Makhzumi, the Korân-reader, is said to have seen the prophet. He learned the readings from some of the prophet's companions and taught them to a great number of other persons. It is stated that he was killed, in the service of God, A. H. 78 (A. D. 697-8), in Sijistân; but, by another account, he lost his life subsequently to the year 70.—(Tabakåt al-Kurrd, Ms. of the Bib. imp., ancien fonds, no 748, fol. 8). The author of the Nujum says that he was killed in India, A.

H. 48 (A. D. 668-9).

(4) The reader, Abû 'r-Rabl () Sulaiman Ibn Muslim Ibn Jammâz was a mawla of the tribe of Zuhra and a native of Medina. He generally followed the system of reading adopted by Nâfè. — (Tab. alKurra, fol. 34 verso. The date of his death is not given.)

(5) Abù 'l-Harith Isa Ibn Wardân al-Haddâ (e}", the camel-driver) was a native of Medina and a

reader. He died probably before Nàfè. — (Tab. al-Kurrð, fol. 25 verso.)

(6) Farther on, our author speaks again of the battle of al-Harra.

(7) The Arabic expression râs as-sana (the head of the year) means the end of the year. Ibn Khaldun designates the end of a century by the words râs al-miya.

(8) The battle of al-Harra was fought towards the end of the last mouth of the Moslim year. According to Abù 'l-Fedâ, in his Annals, it took place on the 27th of Zû 'l-Hijja, A. H. 63 (27th of August, A. D. 683). (9) By the surname of Abû Hâzim may perhaps be meant a disciple of Muhammad's companions and a Traditionist of good repute whose names were Abû Hâzim Salama Ibn Dinâr. He was a native of Medina and a mawla of the tribe of Khazraj. He died A. H. 135 (A. D. 752-3), according to an-Nawawi, in his Taħdib (Wüstenfeld's edition), or, in 140, according to the author of the Tabakât al-Huffâz.

(10) According to Hajji Khalifa, in his bibliographical Dictionary, the author of the treatise on the Koranreadings which bears the title of al-Iknda, was Abû Ali Hasan Ibn Ali al-Ahwâzi, who died A. H. 446 (A. D. 1054-5).

(11) See Abu 'l-Fedâ's Annals, tome I, p. 395, and Dozy's Histoire des Musulmans d'Espagne, tom e I, p. 100 et seq. where a full and satisfactory account of this battle is given.

(12) Literally: You ass' packsaddle!

(13) See Dozy's Hist. des Musulmans d'Espagne, tome I, page 127.

(14) The text of this passage is probably incorrect; if translated literally, it would signify

which place

was therefore called the Harra of Wakim. It is here rendered in a manner which excludes the absurdity.

YAZID IBN RUMAN, THE KORAN-READER

p. 199).

Abû Rûh Yazîd Ibn Rûmân, the Korân-reader (1), was a mawla of the family of az-Zubair Ibn al-Awwâm (vol. II. p. 199) and a native of Medina. He learned how to recite the Korân correctly by reading it aloud under the direction of Abd Allah Ibn Aiyâsh Ibn Abi Rabîa al-Makhzûmi (see page 162 of this volume), and he heart it read by Ibn Abbâs (vol. I. p. 89) and Orwa Ibn az-Zubair (vol. 11. Korân-reading was learned from him by Nâfê Ibn Abi Noaim (vol. III. p. 522), who read aloud the text under his direction. Yahya Ibn Maîn (see page 24 of this vol.) declared that Yazîd Ibn Rûmân was a sure authority. Wahb Ibn Jarir (2) stated that his father related to him as follows: "I saw Muhammad Ibn Sîrîn (vol. II. p. 586) and Yazîd Ibn Rûmân counting on their fingers the number of verses from the Koran which they recited during the prayer (3)." Yazîd Ibn Rûmân related as follows: "I was praying by the side of Nâfê, the son of Jubair Ibn "Mutim (4), and he made me a sign to prompt him; and we were then praying (5)". He stated also that, in the time of (the khalif) Omar Ibn al-Khattâb, the people made twenty-three prostrations during the prayer, when they were in the month of Ramadan (6). Yazîd Ibn Rûmân died in the year 130 (A. D. 747-8).

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(1) See vol. I, p. 152, note 1.

(2) Abù 'l-Abbas Wahb Ibn Jarir, a traditionist of Basra, died A. H. 206 (A. D. 821-2). (Tabakåt al-Huffdz; Nujúm.)

(3) When the Musulman performs the ceremonies of the canonical prayer, he must recite, in a low voice, at least three verses of the Korân. Devotees repeat even a whole chapter or a considerable number of verses, ten, twenty, one hundred, etc., each time. It appears from the anecdote here related, that counting on the fingers the number of the verses, as they are recited, was authorized by the example of two very eminent doctors, although it was probably considered as an irregular proceeding.

(4) The Kuraishide, Jubair Ibn Mutim an-Naufali, one of the Companions, embraced islamism subsequently to the battle of Badr, and then accompanied Muhammad in some of his expeditions. His authority as a Traditionist is acknowledged by al-Bukhari and Muslim. He was one of the most learned of the Kuraishide chiefs. His death took place at Medina, A. H. 54 (A. D. 673-4), according to the author of the Nujûm, and of the Tahdib al-Asmd. Nåfe, the son of Jubair, was considered as an imâm of great merit and a learned and sure Traditionist. He died A. H. 99 (A. D. 717-8). —'(Tahdib.)

(5) This anecdote seems adduced to prove that the Musulman, in reciting a portion of the Koran during the prayer, may have himself prompted by his neighbours, in case his memory fail him.

(6) These prostrations are made in addition to those which are required in the ordinary form of prayer. The Hanifites make twenty; the Shafites, thirty-six. We learn here that, in the time of Omar, twenty-three was the usual number.

YAZID IBN AL-MUHALLAB

Abû Khalid Yazîd al-Azdi was the son of al-Muhallab Ibn Abi Sufra. We have already mentioned his father, under the letter M (vol. III. p. 508), and, as we have there traced up and spoken of his genealogy, we need not repeat our observations. here. Ibn Kutaiba (vol. II. p. 22) states, in his Kitâb al-Maârif, and a number of other historians also relate as follows: "Al-Muhallab, on dying, designated "Yazid as his successor. The latter was then thirty years of age. Abd alMalik Ibn Marwan (the Omaiyide khalif) dismissed Yazîd from office by the advice ❝ of al-Hajjâj Ibn Yûsuf ath-Thakefi (vol. I. p. 356), and appointed in his place, as governor of Khorâsân, Kutaiba Ibn Muslim al-Bâhili (vol. II. p. 514). Yazîd then "fell into the hands of al-Hajjâj." I must here make some observations: AlHajjaj, who was married to Hind, the sister of Yazîd and the daughter of al-Muhallab, had conceived a great dislike for his brother-in-law, as he apprehended, from what he saw of his noble character, that the place which he then filled might, one day, be occupied by Yazîd. So, to protect himself against his attacks, he never ceased to evil-entreat him. He was always consulting astrologers and other persons who cultivated the art (of divination), in order to learn by whom he should be succeeded, and they used to answer: "By a man named Yazîd." He was then governor of the two Irâks and saw no one capable of replacing him in that office except this Yazîd. And thus it fell out; on his death, Yazîd obtained the command. So say the historians. Let us now resume our extract from the Madrif and finish it. Al-Hajjaj inflicted tortures on Yazid, who at length escaped from prison and went "to see Sulaiman Ibn Abd al-Malik, who was then in Syria. That prince inter

"ceded with his brother (the khalif) al-Walid Ibn Abd al-Malik, and obtained a free pardon for Yazîd. This put a stop to al-Hajjaj's conduct towards the latter. "When Sulaiman obtained the khalifate, Yazîd received from him the govern"ment of Khorâsân and then took (the cities of) Jurjân and Dihistân. Having

set out for Irak, he learned the death of Sulaimân Ibn Abd al-Malik and pro"ceeded to Basra, where he was arrested by Adî Ibn Artâ (s), who bound him in chains and sent him to Omar Ibn Abd al-Azîz. Yazîd was imprisoned by

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that khalif, but, having effected his escape, he went to Basra. On the death of Omar, he revolted against the new khalif Yazîd Ibn Abd al-Malik, who then sent against him his brother Maslama (Ibn Abd al-Malik). This general slew Yazid (on the field of battle)". — The hâfiz Abû 'l-Kâsim, generally known by the surname of Ibn Asâkir (vol. II. p. 252), says, in his greater historical work: “Yazîd, the son of al-Muhallab, had been appointed to govern Basra in the name of Su"laiman Ibn Abd al-Malik. Some time after, Omar Ibn Abd al-Azîz conceived a "dislike for him and was still incensed against him when Adî Ibn Artâ, to whom

he had given the government of Basra, brought Yazîd to him."— Yazîd Ibn alMuhallab taught some traditions which he had learned from Anas Ibn Malik (vol. II. p. 587), Omar Ibn Abd al-Azîz and his own father al-Muhallab. Traditions were handed down on his authority by his son Abd ar-Rahmân, by Abû Oyaina, the son of al-Muhallab, by Abû Ishak as-Sabîî (vol. II. p. 392) and by others. - Al-Asmâi (vol. II. p. 123) related that al-Hajjaj, having arrested Yazîd Ibn al-Muhallab, inflicted on him grievous tortures and would not consent to suspend them unless he received, every day, from the prisoner, the sum of one hundred thousand dirhems (£. 2.500). When the money was not paid in, al-Hajjâj put Yazîd again to the torture, that very day, and continued to torment him till the night set in. One day, Yazîd had collected one hundred thousand dirhems, for the purpose of buying off that day's tortures, when the poet al-Akhtal (1) came in to him and said:

Abû Khâlid! Khorâsân has perished since your departure, and the needy all exclaim : "Where is Yazîd?" Since you are gone, the two Marws have not received a drop of rain; not a tree is verdant in the two Marws. The throne of government has no splendour since your absence; beneficence has ceased, and there is no generous man to shower down his gifts.

By the two Marws, the poet meant Marw as-Shâbjân, which is the greater, and Marw ar-Rûd, which is the less. They are both well-known cities of Khorâsân.

We have already spoken of them in this work (vol. I. p. 50). —“ On this,' -"On this," says al

Asmâi, "Yazîd gave the poet the one hundred thousand dirhems, and al-Hajjâj, being informed of the circumstance, sent for him and said: Native of Marw! "art thou still so generous though in such a state? Well! I shall hold thee quit "of the tortures of this day and of those which follow it.'" So the anecdote is related by Ibn Asakir, but the more received opinion is that the author of the verses, he to whom this happened, was al-Farazdak (vol. III. p. 612); and I since found the verses in the collected poetical works of Zîâd al-Aajami (vol. I. p. 631). God knows best!The same hâfiz (Ibn Asâkir) related as follows: "When Yazid fled from alHajjaj and went to find Sulaiman Ibn Abd al-Malik, who was then at ar-Ramla, he passed, on his way through Syria, by the tents of some Arabs and said to his "servant boy: Go to those people and ask them to give us a drink of milk.' "When the milk was brought, he drank it and said: Give them one thousand

dirhems (£. 25).' The boy observed to him that these people did not know who "he was (and that he need not give them so much); and he replied: But I know "who I am; give them the thousand dirhems.' And that was done." The same author says: Yazid Ibn al-Muhallab made the pilgrimage and (to conclude the "rites and ceremonies) he sent for a barber to shave his head.

When the ope

"ration was finished, he ordered him a recompense of one thousand dirhems.

"The man was amazed and astounded, but at length said:

With this sum I shall

go and ransom from slavery my mother, such a one.' Yazîd said: 'Give him "another thousand.' The barber exclaimed: May my wife be divorced from " me if I ever shave any one's head after this!' — 'Give him two thousand more,' " said Yazîd." Al-Madâini said: Said Ibn Amr Ibn al-Aasi (2) bore a fraternal affection to Yazîd Ibn al-Muhallab. When Omar Ibn Abd al-Azîz caused the latter to be imprisoned and gave orders that no person should be allowed to see him, Said went to him and said: "Commander of the faithful! Yazid owes me the sum of fifty thousand dirhems, but you hinder me from seeing him; will you per"mit me to go and exact from him the payment?" The khalif consented, and Saîd entered into the chamber of Yazid, who was rejoiced to see him. "How did you "get in?" said he. Saîd informed him of the stratagem. "By Allah!" exclaimed Yazîd, you shall not go away without that sum." Said refused, but Yazîd declared in the most solemn manner that he should accept the money and sent to

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