Being once asked his opinion as to forty-eight questions, his answer to thirty-two of them was, that he did not know; this reply is highly applauded by his followers, who deem it no easy matter that one who had no other view than God's glory should make so frank a confession of his ignorance.

At another time he refused to answer a question which had been asked, with the view of showing his ignorance :-"Tell the people that sent you," thus did Malik enjoin the messenger, "that Malik has answered that he could not answer." He never, if he could avoid so doing, pronounced a tradition when travelling, or standing, or when pressed for time. “I like to feel the meaning of the Prophet's words when I repeat them to others," was his excuse on such occasions; not only so, indeed, but he used to go through a regular fixed ceremony prior to the utterance of a sacred saying. He first made an ablution, after which he seated himself in the middle of his mattress, and spreading out his beard, assumed a grave and dignified deportment. "I delight in testifying my profound respect for the sayings of the Apostle of God," was his explanation, "and I never repeat a tradition unless I feel myself in a state of perfect purity." In accordance with the same spirit of veneration, he never made use of a horse in Madina, even when much enfeebled and advanced in years. "I shall never ride in the city wherein the corpse of God's Apostle lies interred."

During Ibn Malik's sojourn at Madina that city became the centre of an Aliite insurrection; the learned doctor took no part in the movement, but was understood to favour the claims of the descend

ants of the Prophet's son-in-law; on which ground, when peace was restored, he was summoned before the governor of the Hijaz, who was so highly incensed that he had the venerable theologian stripped and flogged, after which he caused the arm of the teacher of religion to be drawn out to such a degree that it became dislocated at the shoulder.

His system of jurisprudence-the "Low Church" school of Islam-is founded on the customs of Madina, which he arranged and systematised; after this he embodied them with the traditions current in that city, and compiled a code embracing the whole sphere of life. He held that the doctors of the town in question would have been sure to have followed the practice and usage of their predecessors, when called upon to decide what might be done, and what should be avoided; while these latter, in turn, might well be supposed to have borrowed their ideas from Muslims who had been ocular witnesses of the actions of the Prophet; it was on these grounds that he made the traditions of Madina the basis of his school of theology. His treatise is known as the "beaten path," the greater part of its contents being legal maxims, and opinions delivered by the Companions of Muhammad. It is worthy of note, that this is the first book of this nature which was committed to writing, all the traditions having hitherto been preserved orally from generation to generation.

It is related of Ibn Malik that on one occasion the Khalif Harun ar Rashid sent a messenger to the theologian, bidding him come to the palace, and bring his book with him; but he refused, saying, "A man of wisdom is visited, but does not visit-science must

be sought, but will not seek." The Ruler of the Faithful insisted on his attendance; having no alternative, the theologian presented himself before his sovereign, who inquired as to the cause of his guest's disobedience. "Ruler of the Faithful," replied Malik, "the Prophet always honoured science; be not thou the first to abase it, for God will humble thy power. Harun felt the force of the remark, and, rising from his seat, walked with Malik to the doctor's house, where, sitting on the stairs, he made ready to listen to the words of the "beaten path";— but its author refused to read, saying, "If one removes science from the people to benefit the aristocracy, God will not make the nobles of the land to prosper." So an assistant took the place of the master. When the Khalif had listened for some time, Malik said to him, "Commander of the Faithful, thou hast come to see the wise men of our land, know that they admire modesty." The Amir was so pleased with the boldness and zeal, and, truth to tell, possibly with the flattery of Ibn Malik, that he resolved to introduce the work as a guide and direction for the subjects under his sway.

In spite of the modesty and wisdom of this doctor, he is accused by his enemies of having taught that the flesh of all animals, except swine and beings endowed with reason, may be eaten; and they also allege that he affirmed the legality of a practice which all other Muhammadan teachers have deemed infamous.

The doctrine of Malik, for a while predominant in Spain, is now chiefly followed in Barbary, and other parts of Northern Africa.

The author of the third orthodox school was Ash Shafii, born either at Gaza or Askalon, in Palestine, in A.D. 767, the same day that Abu Hanifa died; he was carried to Mecca at two years of age, and there educated. After a while he repaired to Madina, where he pursued his studies under the direction of Ibn Malik, who was so pleased with the diligence and zeal displayed by the student, that he addressed to the latter these encouraging words: "Have confidence in God, thou wilt soon become renowned; God hath placed in thy heart a flame, quench it not with sin." A few years before his death, which occurred 20th January, A.D. 820, he went to Egypt, where his fame was so great that on one occasion no less than 900 carriages were drawn up outside his door, the occupants being engaged in listening to the words of wisdom which fell from the learned theologian's mouth. This doctor is celebrated for his excellency in all parts of learning, and was much esteemed by Ibn Hambal his contemporary, who used to say that "he was as the sun to the world, and as health to the body." The latter, however, had at first so ill an opinion of Ash Shafii that he forbad his scholars to go near him; but somewhat later, one of them meeting his master hurrying on foot after the excommunicated doctor, who rode on a mule, asked Ibn Hambal how it came about that he forbad them to follow a person and yet did it himself? to which the man of God replied, "Hold thy peace; if thou but attend his mule thou wilt profit thereby."

Ash Shafii is said to have been the first who discoursed of jurisprudence, and reduced that science into a method; one wittily saying, that the relators

of the traditions of Muhammad were asleep till this theologian came and waked them.

Having carefully studied the systems of the two preceding Imams, he introduced an eclectic system of his own, though based, in a large measure, upon the doctrines of Ibn Malik. His "broad church teaching was a reaction in fact against the tenets of Abu Hanifa, who propounded that, in the absence of a clear and direct statement, it will suffice if one passage in the Quran, or one tradition be adduced; whereas in such circumstances the Shafiite will require a considerable number of traditions to support his case. Though he introduced several alterations of religious forms, he advanced but few doctrines that can be deemed innovations; indeed, the injustice of his antagonists may be judged from their accusations, the principal of which is that he departed from that text of the Quran which prohibits gambling, and allowed his disciples to indulge in the pastime of chess, to an extent not exceeding three games at a sitting.

Of a most amiable nature, pious, and generous almost to a fault, he inspired his followers with a large measure of respectful awe-but the extraordinary influence which he exercised, never filled his head with pride or arrogance, and it is related of him that he always carried a stick to remind him that he was but a traveller in this world. He used to divide the night into three parts, one for study, another for prayer, and a third for sleep; that he was diligent in the use of his time is testified by the circumstance that he left no less than 113 treatises on various matters connected with the religion and doctrine of Islam. It is related of him that he never at any