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(2) The imam and traditionist Abû 'r-Raja Kutaiba Ibn Said Ibn Hamid, a mawla to the tribe of Thakif, was a native of Ghalân, a village near Balkh. He travelled to various countries for the purpose of learning Traditions, and he taught some of his own on the authority of Malik Ibn Anas. Ahmad Ibn Hanbal gave

Traditions on his authority. Born A. H. 150 (A. D. 767-8); died A. H. 241 (A. D. 855-6). — (Nujûm.)

(3) The imam Abù 'l-Hasan Ali Ibn Hujr Ibn Aiyâs Ibn Mukâtil as-Saadi, a learned jurisconsult and mufti, a hafiz of great reputation and a poet, was born A.H. 154 (A D. 771). He ranked as one of the first doctors in Khorâsân. The Traditions which he had collected in various countries were taught by him at Marw, his native place. He died A. H. 244 (A. D. 838-9).—(Nujùm.)


Abû Abd Allah Muhammad Ibn Yazid Ibn Mâja al-Kazwîni, a mawla to the tribe of Rabia (ar-Rabai) and a celebrated hâfiz, is the author of the work on the Traditions entitled Kitâb as-Sunan (book of the sunna). He ranked as a high authority in the Traditions, and was versed in all the sciences connected with them, and acquainted with every thing respecting them. He travelled to 679 Irak, Basra, Kûfa, Baghdad, Mekka, Syria, Egypt, and Rai, for the purpose of writing down the Traditions under the dictation of the masters who taught them in those countries. He is the author of a commentary on the Koran and a very fine historical work (1); as for his book on the Traditions, it is counted as one of the six Sahihs (authentic collections). His birth took place in the year 209 • (A. D. 824-5), and he died on Monday, the 22nd of Ramadan, A. H. 273 (February, A. D. 887). On the following day he was interred, and his brother Abû Bakr said the funeral prayer over the corpse, and deposited it in the tomb with the assistance of Abd Allah, the third brother.- Rabai means belonging to Rabia; a number of tribes bear this name, and I do not know which of them it was that counted Ibn Maja among its members.- Kazwini means belonging to Kazwîn, a celebrated city in Persian Irâk, which has produced many learned men.

(1) According to Hajji Khalifa, this work is a history of Kazwin.


Abu Abd Allah Muhammad Ibn Abd Allah Ibn Muhammad Ibn Hamduyah Ibn Noaim Ibn al-Hakam ad-Dabbi at-Tahmâni (1), surnamed al-Hâkim an-Naisâpûri (the magistrate of Naisâpûr), and known also by the appellation of the hâfiz Ibn al-Baii, was the most eminent traditionist of his time, and the author of some celebrated works of quite an original cast. This highly learned and accomplished individual studied jurisprudence under Abû Sahl Muhammad Ibn Sulaimân as-Sôlûki (vol. II. p. 609), the Shafite doctor; he then proceeded to Iråk and read (legal treatises) under the tuition of the jurisconsult Abu Ali Ibn Abi Huraira (vol. I. p. 375), after which he travelled to various countries for the purpose of collecting Traditions, and devoted himself to that object with such perseverance, that he established his reputation on that basis. The number of persons from whose lips he learned them was immense; the alphabetical list of his masters consisting of nearly two thousand names; he even cited as his authorities for part of the information which he conveyed, some persons who survived him; so great was the quantity of Traditions which he had acquired and the number of teachers from whom he received them. He composed upwards of one thousand five hundred juz (2) on the sciences connected with the Traditions, such as the Two Sahîhs (as-Sahîhân) (3); the Ilal (the motives of the Prophet's sayings); the Amâli (4); the Fawaid as-Shuyakh (instructive observations made by his masters); the Amali 'l-Ashiya (evening dictations); and the Tarajim as-Shuyukh (biographical notices of his masters). The works for which the public were indebted to his own special researches are: the Mârifa tal-Hadith (knowledge of the Traditions); the Tarikh Ulamâ Naisâpûr (history of the doctors of Naisâpûr); the Mudkhil ila Ilm is-Sahih (introduction to the knowledge of the Sahih); the Mustadrak ala's Sahihain (strictures on the two Sahihs); a treatise on the distinguishing characteristics of the two imams (al-Bukhari and Muslim), and another on the merits of the imàm as-Shafi. He travelled twice to Hijaz and Irâk, and, in his second journey, which he made in the year 360, he held discussions with the traditionists (huffâz), conferred with the shaikhs and wrote down under their dictation. He had also an argument with the hâfiz ad-Dàrakutni, and convinced



him. In the year 359 (A. D. 969-70), he held the kadiship of Naisàpûr under the Samânide government during the vizirship of Abû 'n-Nasr Muhammad Ibn Abd al-Jabbar al-Otbi, subsequently to which he was offered the kadiship of Jurjàn, but refused it. This dynasty occasionally sent him on political missions to the court of the Buwaih (Buide) princes. He was born at Naisàpur in the month of the first Rabi, A.H. 324 (March, A.D. 933), and he died in that city on Tuesday, the 3rd of Safar, A. H. 405 (August, A. D. 1014). (Abû Yala) al-Khalili (vol. I. p. 53) says, in his Irshâd, that the Hâkim died A. H. 403, that he began to learn the Traditions in 330, and that he made dictations in Transoxiana in 355, and in Irak in 357; he adds, that ad-Dârakutni attended his lessons with assiduity, and that Abû Bakr al-Kaffàl as-Shashi, with other doctors of the same period, obtained some of their information from him. He received the appellation of al-Hakim (the magistrate), because he had filled the 680 place of kâdi.


(1) At-Tahmâni signifies descended from Tahmân. One of the Hâkim's ancestors must have borne this Ad-Dabbi signifies descended from the tribe of Dabba, or from a person named Dabba, or native of Dabba, a town in Hijâz. It may be added that three of the Arabian tribes bore the name of Dabba. (2) The word juz signifies volume, and section of a work. It probably means quire in this place. (3) Hajji Khalifa does not notice this work under the title given here; it may perhaps be a combination of the matter contained in the Sahihs of al-Bukhâri and Muslim.

(4) See vol. II. page 159.



PAGE 45, line 29. For Osaibid read Osaibid.

P. 46, line 29. For al-Kafür read Kâfür.

P. 53, line 12. For Abú Tamim read Abû Tammâm.

P. 72, 5 ab imo. For sovereigns read sovereign.

P. 80, line 7. For on the excellence read on excellence.

P. 86, note (1). It appears from the History of Mekka by al-Azraki, that Zû Tuwai ( Śýb g3)

in the neighbourhood of that capital.

P. 95, 7 ab imo. For Abú 'l-Saâdât read Abû 's-Saâdât.

P. 105, line 20. For he retreated to Egypt read he passed into Egypt.

P. 107, line 11. For thee read thou.

P. 114, line 5. For al-Khallal read Ibn al Khallål.

was situated

P. 117, note. For as-Sulami read as-Salami, and see, in page 204, another note on the same person.
P. 137, line 8. For Hadji read Hajji.

P. 143, last line. For was read who was.

P. 163, 4 ab imo. For Bahram read Bahrâni.

P. 171. For al-Ferbari read al-Farabri. The life of this doctor will be found in the next volume.
P. 190, line 10. For Sharakhan read Sarakhân.

P. 193, 6 ab imo. The emir Mûsak Ibn Jakû was a maternal uncle of the sultan Salâh ad-dîn, and accom-
panied that prince in most of his campaigns. In the year 585 (A. D. 1189, he fell sick near Acre, and
was ordered by his nephew to proceed to Damascus and get himself treated there. Mûsak died soon
after his arrival. He was noted for his piety and beneficence

P. 202, note (1). Add: See note (2), page 662.

P. 206, line 7. For Sind read Sand.

P. 210, 7 ab imo. For al-Musaiyab read Ibn al-Musaiyab.


P. 221. Abu 'l-Hasan al-Jurjâni bore a high reputation as a genealogist, and his work on that subject is
frequently cited by Ibn Khaldun.

P. 239, line 4. For balmilk read bilmilk.

P. 265, lines 1 and 8. For Wahib read Wuhaib.

P. 281, line 19. For they had read had.

P. 301, 3 ab imo. For thy read your.

P. 320, line 18, dele (2), and in line 24, for (3) read (2).

P. 323, line 12. For Dumyat read Dumya.

P. 339, note (1). For pearts read pearls.

P. 341, line 12. For priase read praise.

P. 343, line 24. For Yatamirûna read yâtamirûna.

P. 352, line 3. For Osman read Osàma.

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P. 419, addition to note (6): The most celebrated of the kadi Iyad's productions is a large volume on the
character, habits, and history of Muhammad; the title is Kitâb as-Shafâ fi Taarif Hukûk al-Mustafa.
The Bibliothèque du Roi possesses two or three copies of this work.

P. 428, last line. For 1182 read 1182-3.

P. 432, line 3. For talents. read talents, .

P. 438, line 17. For Makhzoum read Makhzûm.

P. 439, line 17. For reduntant read redundant.

P. 445, line 19. For al-Ghaith read al-Ghidth.

Ibid, line 33. For Ghiath read Ghidth.

Correct the pagination of pages 454 and 455; it has been printed 554 and 555, by mistake.

P. 464, line 14. For the read he.

P. 467, note (1). For most read some.

P. 489, line 16. For musannifa read musannafa.

P. 490, line 1. For ABU 'L-KASIM read AL-KASIM.

P. 493, 5 ab imo. For Manddi read al-Mandâi.

P. 498, 4 ab imo. For was dwelling read dwelt.

P. 527, line 11. For Adùd read Adud.

P. 568. The note (3) does not apply to the text.

P. 584, line 19. For Hanifa read Hanifa.

P. 590, line 16. For various read many.

P. 610. I believe that, for ad-Dubbi we should read ad-Dabbi.

P. 623, antepenult. For Hamid read Hamid.

P. 633, note (4). For me read thee.

P. 649, note (3). The life of Ibn al-Habbâriya is given by Ibn Khallikân.

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