in two copies of it, that the passage is the same as we have just given. It is therefore difficult to admit that the error proceeded from the copyist. Further on, the same author says that he died before accomplishing the pilgrimage. In that case, the date which he gives might pass for correct; but I since met with a historical work entitled: Kitâb al-Irshâd fi marifat Ulamâ il-Bilâd (the directory, containing information respecting the learned men of all countries), and compiled by the hâfiz Abù Yala 'l-Khalil Ibn Abd Allah Ibn Ahmad Ibn Ibrâhîm Ibn al-Khalîl al-Khalîli (16), and, in it I read that Yahya Ibn Maîn died on the 22nd of Zû 'l-Hijja, in the year above mentioned (28th July, A. D. 848). From this, it appears that he did make the pilgrimage. The Khatîb states also that he was born in the latter part of the year 158 and then adds: "He died at the age of seventy-seven years, wanting ten days." This cannot be, as will be found of the calculation be made. In another historical work I read that he lived to the age of seventy-five years. God knows best! The funeral prayer was said over the body by the governor of Medina and was afterwards repeated several times. Ibn Maîn was buried in the Bakî cemetery. When they were carrying him to the grave, a man preceded them, crying out: "This is he who expelled falsehoods from the Traditions left by the Prophet of God." A Traditionist composed on his death an elegy in which he said:

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He is departed, that learned man who corrected the faults of every Traditionist, cleared up the contradictions in the isnâds, and dissipated the doubts and ambiguities which perplexed the learned of all countries.

معین

The word must be pronounced Main.-Bistami has an i after the b; remarks on the other letters are needless.-I read in a historical work that Yahya Ibn Maîn was the grandson of Ghiâth, the son of Ziâd, the son of Aûn, the son of Bistâm, who was a mawla of al-Junaid Ibn Abd ar-Rahmân al-Ghatafâni al-Murri, the same who governed Khorâsân in the name of the Omaiyide Khalif Hishâm Ibn Abd al-Malik. The genealogy given at the beginning of this article is that which is generally accepted as the more correct.-Murri means belonging to the tribe of Murra, who was a descendant of Ghatafàn, being the son of Aûf Ibn Saad Ibn Dubyân Ibn Baghîd Ibn Raith Ibn Ghatafân. It is a large and famous tribe. A great number of Arabian tribes bear this name. -As-Samâni (vol. II. p. 156) says, in his Ansab: " may "be pronounced Nakiya or Nakayd. It is the name of a village near al-Anbâr. From

نقيا

"it came Yahya Ibn Main an-Nakyai." The Khatib says that Pharaoh was a native of this village; God knows best!

(1)In the year 192 (A. D. 807-8), Abd Allah Ibn Mâlik marched with a body of ten thousand men against "the Khurramiya (the partisans of Babek) who were stirring up troubles in Adarbaijan. After killing and "taking prisoners (many of the insurgents), he returned victorious. "— (Nujùm.)

(2) Upwards of twenty thousand pounds sterling.

(3) The science called Tajrth wa taadil (improbation and justification) had for object to determine the degree of credibility to which every witness in a court of law and every rapporter of Traditions were entitled. For that purpose, it was necessary to study the life of the individual. The requisite points in a Traditionist were good conduct, piety, veracity, exactness and a retentive memory.

(4) Abû Khaithama Zuhair Ibn Harb an-Nasâi, an eminent Traditionist, was distinguished for learning and piety. Nasa was his native place, but he travelled to many countries and afterwards settled at Baghdad. He died in the month of Shaaban, 234 (March, A. D. 849). — (Nujúm; Huffdz.)

(5) Ali Ibn Abd Allah, surnamed Ibn al-Madini, was a Traditionist of the highest authority. He died at Medina in the month of Zû 'l-Kaada, 234 (May-June, A. D. 849). — (Nujúm; Huffâz.)

(6) Yahya Ibn Abi Kathir al-Yamâni, named also Sâlih Ibn al-Mutawakkil, was a Traditionist of considerable reputation. He died A. H. 128 (A. D. 745-6), according to the author of the Nujúm; in the Tabakåt alHuffaz, his death is placed a year later.

(7) Abù 'n-Nasr Said Ibn Abi Arûba, a Traditionist of Basra, died A. H. 156 (A. D. 772-3), or 157.- (Kitab al-Madrif; Huffâz.)

(8) Mamar Ibn Rashid al-Harrâni al-Basri, a Traditionist of good authority, died A. H. 152 (A. D. 769), or (Huffaz.)

153.

(9) The hâfiz Abû Awâna al-Waddâh Ibn Abd Allah, was a member, by enfranchisement, of the tribe of Yashkur. He died at Basra in the month of the 1st Rabì, 176 (June-July, A. D. 792). — (Nujûm; Huffâz.) (10) Abû Said Abd ar-Rahmân Ibn Mahdi, an inhabitant of Basra and a hâfiz of the highest authority, died in that city, A. H. 198 (A. D. 813-4), at the age of sixty-three years. (Nujum ; Huffâz.) (11) The hâfiz Abu Zakariya Yahya Ibn Aadam ɔɔ was a Traditionist of the highest authority. He died A. H. 203 (A. D. 818-9). — (Huffâz.)

(12) The Ibn ar-Rûmi here mentioned speaks of Ibn Maîn as if he had conversed with him and could appreciate his merit. He cannot therefore be the poet of that name (see vol. II, p. 297), who was only twelve years of age when Ibn Maîn died.

(13) This hemistich may also be rendered thus: his discourse should consist in Traditions only. (14) Muhammad's tomb is at Medina.

(15) The pilgrimage takes place in Zû 'l-Hijja, the month which immediately follows Zû 'l-Kaada.

(16) Abu Yala 'l-Khalili's work treated of the persons who transmitted tradtions. He composed another work bearing also the title of Irshad and containing a history of Kazwîn, his native place. As a hâfiz, he held a high reputation. He died in the latter half of the fifth century of the Hijra (A. D. 1059-1106). (Hajji Khalifa; Huffâz.)

YAHYA IBN YAHYA

Abû Muhammad Yahya al-Laithi was the son of Yahya, the son of Kathîr, the son of Wislâsen or Wislâs, the son of Sham mâl, the son of Manghâyâ. He drew his origin from the Masmûda, a berber tribe which had contracted clientship with the (Arabian) tribe of Laith. He, for that reason, bore the appellation of al-Laithi. His grandfather, Abû Isa Kathîr, the first of the family who passed into Spain, fixed his residence in Cordova. It was there that he (Yahya) heard (the lessons) of Zîâd Ibn Abd ar-Rahmân Ibn Zîâd al-Lakhmi, surnamed Shabatûn (1), who was a native of that city and the person who (there) knew best by heart and could dictate the contents of the Muwatta composed by Mâlik Ibn Anas (vol. II. p. 545). He heard also traditional information delivered by Yahya Ibn Modar al-Kaisi, a native of Spain. At the age of twenty eight years he travelled to the East and learned perfectly the Muwatta under the dictation of Mâlik, with the exception of some paragraphs belonging to the chapter which treats of the spiritual retreat (2). Not being sure of having heard these passages well, he learned to repeat them correctly under the direction of Zîâd. At Mekka he heard (traditional information delivered by) Sofyân Ibn Oyaina (vol. 1. p. 578) and, in Misr (Old Cairo), he received lessons from al-Laith Ibn Saad (vol. II. p. 543), Abd Allah Ibn Wahb (vol. II. p. 15) and Abd ar-Rahmân Ibn al-Kâsim (vol. II, p. 86). After attending assiduously the lessons of Mâlik and profiting greatly by his tuition, he studied the law under the principal disciples of that imâm, both those of Medîna and those of Misr. Mâlik used to call him the adkil (or intelligent man) of Spain. His motif for doing so is thus related: Yahya was, one day, at Mâlik's lecture with a number of fellow-students, when some one said: 66 Here "comes the elephant!" All of them ran out to see the animal, but Yahya did not stir: “Why," said Mâlik, "do you not go out and look at it? such animals are not "to be seen in Spain." To this Yahya replied: "I left my country for the purpose "of seeing you and obtaining knowledge under your guidance; I did not come "here for the purpose seeing the elephant." Mâlik was so highly pleased with this answer that he called him the adkil of the people of Spain. Some time after, Yahya returned to Spain and, having become chief (of the ulema), he propagated through

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:

out all that country the system of law draw up by Mâlik. It was accepted by immense multitudes, and the number of persons who taught the doctrines which they had learned from him was very great. The best edition (3) of the Muwatta and that which has the greatest reputation was given (orally) by Yahya Ibn Yahya. By his rectitude and piety he obtained the highest respect from the emirs (the men in power) and acquired great influence over them; such was his self-denial, that he scrupulously avoided accepting any office under government. The elevated rank which he held (in public estimation) was much superior to that of a hadi, and his refusal, through religious motives, to accept such an office gave him more influence over men in power than any kâdi could possess. The Spanish writer, Abû Muhammad Ali Ibn Ahmad, generally known by the surname of Ibn Hazm (vol. II. p. 267), says: Two systems of law were at first promulgated by persons in power and high "station that of Abû Hanîfa (vol. III. p. 555) and that of Mâlik. Abû Yûsuf Yâkûb, the disciple of Abû Hanîfa,"—we shall give his life," being appointed (chief) kadi, acquired the right of nominating all the others, and there was not a city, from the far East to the most distant of the African provinces, in which he "did not establish, as a kâdi, one of his own disciples or one of those who professed "his doctrines. Here, in Spain, we adopted the system of Mâlik for the following “reason : Yahya Ibn Yahya was in high favour with the sultan, and his advice in "whatever concerned (the nomination of) kâdis was always followed. So, no kádi was ever appointed to act in any part of the Spanish provinces till Yahya had gi"ven his opinion and pointed out the person whom he preferred. He never designated any person for that office except one of his own disciples or of those who "followed his doctrines. Now, as all men hasten towards that which is advantageous for them in the world, they adopted willingly what they hoped would con"duce to their interest. I must add that Yahya Ibn Yahya never filled the duties

66

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of a kadi and would never consent to accept such a place. This line of conduct "served to augment his influence with the men in power and disposed them to follow more readily his advice." The following anecdote is related by Ahmad Ibn Abi 'l-Faiyâd (4) in the work composed by him: "The emir Abd ar-Rahmân Ibn al-Hakam, surnamed al-Murtada (5) and the (fourth) Omaiyide sovereign of Spain, convoked, by letter, the jurisconsults into his presence, and they all went to the palace. It was in Ramadân (the month of strict abstinence), and he, happening to look at one of his concubines whom he loved passionately,

was so much excited (by her beauty) that he lost all self-command and had 66 commerce with her. He then regretted deeply what he had done and con"sulted these doctors respecting the mode of manifesting his repentance and

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expiating his sin. Yahya Ibn Yahya replied: A sin of that kind can be expiated by a fast of two consecutive months'. As he had hastened to give this opinion (fetwa) before the others had time to speak, they kept silent, but, on leaving Abd "ar-Rahmân's presence, they spoke to each other of what had passed and then said to Yahya What prevented you from giving a fetwa conformable to the doctrine "of Mâlik?' That imâm said: He who sins thus has the choice of manumitting

:

6

(a slave), of giving food (to the poor), or of keeping a fast.' To this he answer"ed: Had we opened to him such a door as that, he would satisfy his passion every day and repair his fault by freeing a slave. So I imposed on him the se"verest penalty in order to prevent him from relapsing.'"-When Yahya left Mâlik, with the intention of returning to his native country, he went to Misr and found there Abd ar-Rahmân Ibn al-Kâsim, who was occupied in making a written compilation of the doctrines which he had learned from Mâlik. (On seeing this collection) he resolved on hastening back and hear Mâlik himself treat the questions which Ibn al-Kasim had enregistered. He therefore travelled (to Medina) a second time and, finding, on his arrival, that Mâlik was very ill, he staid with him till he expired. After attending the funeral, he returned to Ibn al-Kâsim, who recited to him the doctrines such as he heard them from Mâlik's own lips. Abû 'l-Walîd Ibn al-Faradi (vol. II. p. 68) mentions that fact in his historical work, with some other particulars of the same kind.—When Yahya Ibn Yahya returned to Spain, he became the paragon of the age and had none to equal him in that country. He was a man of great intelligence. Muhammad Ibn Omar Ibn Lubâba (6) said: "The (great) ju"risconsult of Spain is Isa Ibn Dînâr (7); its most learned man is Abd al-Mâlik Ibn “Habîb (8), and its most intelligent man is Yahya Ibn Yahya."-Yahya, being suspected of having had a share in the (great) revolt (9), fled to Toledo and then sollicited a letter of protection, which was granted to him by the emir al-Hakam. He then returned to Cordova.-" Never," said Ahmad Ibn Khâlid (10), " since the time of "the introduction of Islamism, did any of the learned in Spain enjoy such good "fortune, such influence and such a reputation as Yahya Ibn Yahya.""-Ibn Bashkuwâl (vol. I. p. 491) says, in his historical work: "The prayers which Yahya Ibn Yahya addressed to God were always fulfilled. In his appearance, dress and man