"fore what may be advantageous for your spiritual and temporal welfare, and stick "to that." Ali Ibn Kadid said: " Yûnus Ibn Abd al-Aala knew the Traditions

by heart and acted by them. " Abu Abd ar-Rahmân Ahmad Ibn Shoâîb anNasawi (10) declared that Yûnus was a trustworthy authority. Another author states that Yûnus was born in the month of Zû 'l-Hijja, 170 (May-June, A. D. 787) and that he died on Tuesday, the 27th of the latter Rabî, 264 (6th Jan. A. D. 878); the same year in which took place the death of al-Muzani (vol. I. p. 200). He died in Misr (Old Cairo) and was interred in the cemetery of the Sadif tribe. His tomb is a well-known object in the lesser Karâfa. His father, Abd al-Aâla, was a man of holy life and bore the surname of Abû Salama. One of his sayings was : Buying what one does not require is selling what one requires." "I know by experience the truth of that," said his son Yûnus. Abd al-Aala died in the month of Muharram, 201 (August, A. D. 816); he was born in the year 121 (A. D. 738-9). Abû 'l-Hasan Ahmad, the son of Yûnus, was the father of Abû Saîd Abd ar-Rahmân Ibn Ahmad, the author of the History of Misr. The latter says, in that work: My father (Ahmad Ibn Yunus) was born in the month of Zû 'l-Kaada, 240 (MarchApril, A. D. 855), and died on Friday, the 1st of Rajab, 302 (20th Jan. A. D. 915). He was counted as one of the Sadif family, but did not belong to it either

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by birth or by enfranchisement."-Sadafi, with an a after the S and another after the d, is the adjective derived from Sadif with an i after the d. According to as-Suhaili (vol. II. p. 99), this name may be pronounced Sadif or Sadaf; but, in the adjective derived from it, the a is employed after the d in order that there may not be two i (kesras) before the double (final) i (11). It is thus that Namari is formed. from Namir.-There exists a difference of opinion respecting the person who bore the surname of as-Sadif. Some say that it was Malik, the son of Sahl, the son of Amr, the son of Kais; and such is also the statement made by al-Kudâi in his Topography. As-Samâni (vol. II. p. 156) continues that genealogy in his Ansab: " As:“ "Sadaf," says he," was the son of Sahl Ibn Amr Ibn Kais Ibn Moâwîa Ibn Ju"sham Ibn Abd Shams Ibn Wâil Ibn al-Ghauth Ibn Haidân Ibn Katan Ibn Artb Ibn "Zuhair Ibn Aiman Ibn Humaisa Ibn Himyar Ibn Sabâ." According to ad-Dârakutni (vol. II. p. 239), the true name of as-Sadif was Sahhâl Ibn Domi Ibn Ziâd Ibn Hadramaut. Al-Hâzimi (vol. III. p. 11) says, in his Kitâb al-Ojála, which is a treatise on patronymics, that as-Sadif's name was Amr, the son of Mâlik. God knows best! Al-Kudai states that the family of Sadif was counted among those of the tribe

of Kinda. He was called as-Sadif because he turned (sadafa) his face away from his people when the torrent of Arim (12) came down upon them; they assembled for the purpose of stopping up the breach, but he turned his face from them (and went) towards Hadramaut. Some relate thus the circumstance which procured him this name: He was so brave that not one of the Arabs was able to overcome him. A certain Ghassanite king sent a man with orders to bring him before him, but he attacked the messenger, slew him and took to flight. A numerous body of horse was sent after him by the king and, every time that they came up to an Arab tribe and asked for him, the answer was: "He turned (sadaf) away from us and we did not get a sight of him." From that time, he was called as-Sadaf. Having then reached the tribe of Kinda, he settled among them.- Genealogists say that the greater part of the Sadaf tribe is in Misr and in Maghrib. God knows best! We have here digressed from our subject, but what we have said is not devoid of useful information (13).

(1) Abu Said Saklab Ibn Shunaina, a native of Old Cairo, studied Koran-reading under Nâfè. He died A. H. 191 (A. D. 806-7). — (Tabakåt al-Kurrâ, ms. of the Bib. Imp. ancien fonds, no 742, fol. 42 verso.) (2) Abú Dibya Moalla Ibn Dihya, a native of Old Cairo, was well acquainted with the Koran-readings, having studied them under Nâfè. (Kurrâ.)

(3) I adopt the reading given by the Tabakåt al-Kurrå, fol. 33, and one of the manuscripts of Ibn Khallikan's work.

(4) Abu Isa Sulaim Ibu Isa Ibn Sulaim, a native of Kûfa and a teacher of Koran-reading, was Hamza's principal discip'e and replaced him as a teacher. He learned Traditions from Hamza and Sofyân ath-Thauri. (Kurrd, fol. 33.)

(5) Mawâs Ibn Sahl is mentioned in the Kurrd, fol. 52, as a disciple of Yunus Ibn Abd al-Aala. (6) In the Kurrd, fol. 52, is a simple mention of this name.

(7) Abu Bakr Muhammad Ibn Ishak Ibn Khuzaima, a native of Naisâpûr, was so highly distinguished for his knowledge of the Traditions and the Koran-readings that he because the Shaikh al-Islam of Khorâsân. He left a work on the Ilal or defects which may impair the validity of Traditions. He died A. H. 307 (A. D. 919-920), aged upwards of seventy years. (Tabakat al-Huffáz.)

(8) Al-Jifâr was the name given to that part of the desert which lies between Syria and Egypt.

(9) See vol. I, page 46, note (7).

(10) Nasawi and Nasdi both mean, a native of the town of Nasd, in Khorâsân. The person here indicated

is the celebrated hâfiz an-Nasâi, of whom our author has spoken, vol. I, p. 58.

(11) This was to avoid the awkward prononciation of the word Sadifii.

(12) See vol. II, page 529, and M. Caussin de Perceval's Essai, vol. I. page 83.

(13) Our author was probably not aware that Arabic historians knew very imperfectly the ancient history

of their nation; that many of the genealogies given by them were altered or forged under the first khalifs, and that their explanations of the origin of proper names are, most of them, fanciful inventions.

YUNUS IBN MANA.

Abû 'l-Fadl Yûnus Ibn Muhammad Ibn Manâ Ibn Mâlik Ibn Muhammad Ibn Saad Ibn Saîd Ibn Aâsim Ibn Aâid Ibn Kaab Ibn Kais, bore the title of Rida ad-Dîn (acceptable for piety) and was a native of Arbela. We have spoken of his two sons, Imâd ad-Dîn Abû Hâmid Muhammad (vol. II. p. 656) and Kamâl ad-Dîn Abû 'lFath Mûsa (vol. III. p. 466). The genealogy given here was found by me in the handwriting of one of our literary men, but I cannot say where he discovered the links which he added to it; all that I knew of it was given in the articles on the two sons. The shaikh Yûnus belonged to a family of Arbela and was born in that city. Having gone to Mosul, he studied jurisprudence there under Abû Abd Allah al-Husain Ibn Nasr al-Kaabi al-Juhani, surnamed Taj ad-Dîn and generally known by the appellation of Ibn Khamîs (vol. 1. p. 442). After hearing that professor dictate the text of most of his works and of the traditional information which he had received, he embarked on the river and went down to Baghdad, where he studied jurisprudence under the shaikh Abù Mansûr Saîd Ibn Muhammad Ibn Omar, surnamed Ibn al-Bazzâz, who was then chief professor in the Nizâmiya college. After that, he went up by land to Mosul, settled in a neighbouring village and was perfectly well received by the governor of Mosul, Zain ad-Dîn Abû 'l-Hasan Ali Ibn Bektikîn, the father of al-Malik al-Moazzam Muzaffar ad-Din, the sovereign of Arbela (vol. II. p. 535). That emir confided to him the professorship and the administration of the mosque founded by himself and bearing his name. Yûnus, having begun to teach, to act as a mufti (casuist, consulting lawyer) and to hold conferences, drew to his les sonsa great number of persons desirous of studying under him and of discussing points of doctrine with his two sons, those of whom we have spoken. He continued to act as a mufti, as a professor and as a chief of conferences till he died. His death took place at Mosul, on Monday, the 6th of Muharram, 576 (2nd June 1180). I heard from a friend of that family, that he died in the year 575, but the shaikh Kamâl ad-Dîn, that doctor's son, declared that he ceased to live in the year 576, and he must have been better informed on the subject than any one else. Yunus Ibn Manâ was buried in a tomb which he had erected for himself in

the vicinity of Zain ad-Din's mosque. He died in his sixty-eighth year. We have spoken of his grandson Sharaf ad-Dîn Ahmad (vol. 1, p. 90), the son of the shaikh Kamâl ad-Din Mûsa Ibn Yûnus. In a word, that family produced a number of eminent men who, by their talents, contributed greatly to the instruction of those who inhabited Arbela and distant countries. Students came to them from Irâk, Persia and other provinces. May God have mercy on them all! (1) [Yûnus composed some good poetry of which 'we give here a passage :

She visits me once a year, but sometimes the months of the year pass by without our meeting. Favour and disdain (are shown by her) for no motive whatever; except that her humour is like that of Fortune which (sometimes) grants and (often) refuses. ]

(1) Here ends the last biographical article in the manuscripts A, B, C, D and E.

IBN MUSAED.

Yunus Ibn Yusuf Ibn Musâêd (1), a member of the Mukharik family (al-Mukhariki), which is a branch of the tribe of Shaibân, was the superior (shaikh) of that order of derviches which is denominated after him the Yûnusiya. He was a man of great sanctity. I asked a number of his followers the name of his superior and they replied: "He never had a superior; he was a majdúb." By this word they designate a person (who entered into the devout life) without a master (to guide him); they call him majdúb (attracted), because he was drawn (by divine grace) into the path of virtue and righteousness. They often speak of the miraculous manifestations operated in his favour. The shaikh Muhammad Ibn Ahmad Ibn Obaid told me that, when he a was a boy, he saw his father Ahmad in company with this holy man: "We were travelling," said he, "and the shaikh Yunus was with us. We

halted, on our journey, at Aîn al-Bawâr, the place from which the Bawâr salt is brought and which is situated between Sinjâr and Aâna. As the road was dan

gerous (on account of robbers), none of us could sleep, that night, through fear, "with the exception of the shaikh Yûnus. When he awoke, I said to him: How "was it possible for you to sleep?' and he answered By Allah! I should not "have slept had not Ismail, the son of Abraham, come to me and undertaken to "' lock the door.' When morning came, we departed, without harm, thanks to "the merits of the shaikh Yunus." Another time, he related as follows: "I was “with_the_shaikh Yûnus, in his village, when I resolved on making a journey to Nasîbîn, and he said to me: When you arrive there, buy a shroud for Omm Mu“ ́sâêd.' She was the mother of his son and then enjoyed good health; so, I asked "him if there was any thing the matter with her that could render such a purchase necessary. He answered: There can be no harm in doing so.' On my return, I "found her dead." Other anecdotes respecting his miraculous gifts and his ecstasies were related to me by the same person, from whom also I learned a mawalia (vol. I. p. 42) which I give here:

It was I who protected the reserved grounds and who dwelt therein. It was I who cast the creatures into the ocean of perplexity. He who wished for a gift from me, it was I who gave it; I am a hero not to be injured by the person in whom is assimilation (2).

The same shaikh Muhammad informed me that Yûnus died, A. H. 619 (A. D. 1222-3), in his village, which place bears the name of al-Kunaiya and is situated in the province of Dârâ. Kunaiya is the diminutive of kanâh (lance). His tomb is a well-known object there and attracts numerous pilgrims. He was upwards of ninety years old when he died.

(1) This biographical notice is not to be found in any of our manuscrits. According to al-Makrizi, in his Khitat, vol. II, p. 435, Yûnus Ibn Musâêd died in the year 719 the Hijra. If his statement be true, Ibn Khallikân, who died in the year 681, could not have drawn up this notice. The editor of the Bulak edition of

this Biographical dictionary declares in a marginal note that the date given by al-Makrizi is false, and his assertion is confirmed by the author of the Ghirbál az-Zamân, ms. ar. supt. 724, who places the death of Yûnus in the year 619.

(2) These verses have no meaning, unless their import be mystical. In that case, it is God who speaks, and the reserved grounds are the gardens of Paradise. Assimilation may perhaps mean being attached to the world and making one's God of it.