EVENTS OF THE ELEVENTH YEAR AFTER THE FLIGHT,* AND DEATH OF HIS LORDSHIP THE PRINCE OF INSPIRED MESSENGERS—U. W. B.

The U’lamâ of biographies—Allah have mercy on them! —have said that when his holy and prophetic lordship— u. w. b.—had returned to Madinah from the pilgrimage of valediction, he fell sick, and [never quite] recovered again, and that when the news of his indisposition had spread near and far, some persons laid claim to prophecy, such as Moseylamah B. Thamâmah Hanfy, and Aswad B. Ka’b B. I’sa, and Ttolhah B. Khowylad Asdy, and Shujaa’ B. Hâreth B. Sowyd Tamymy. But as, according to the unanimous consent of traditionalists and biographers Moseylamah, and of historians Aswad, were both killed during the time of [the Khalifate of] Ssiddyq, this affair will be narrated in detail among the events of that period, and as Ttolhah as well as Shujaa’ likewise put forth their claims at that time, their adventures will likewise be narrated on the said occasion, if it pleaseth Allah the Most High.

One of the events of this year was that on Monday, the twenty-sixth of the month Ssafar, his lordship issued orders to a number of Musalmâns to make preparations for march­ing against the [Byzantine] Greeks, and that the next day he called Asâmah B. Zayd, and said to him: ‘I appoint thee Amir over this army. March in the direction of Mowtah, where thy father was slain. Attack the enemies, set fire to their habitations and goods. Make haste to surprise the people before the news reaches them; nor must thou remain there long if Allah the Most High grants thee victory over them, but return quickly. Take also guides with thee, and despatch spies in advance.’ On Wednes­day, the twenty-eighth of Ssafar, that prince had a violent fever and headache, and on Thursday he tied, despite of his malady, the banner [of command] with his own propitious hands for Asâmah, saying: ‘In the name of Allah, for the religion of Allah, fight those who are unbelievers!’ Asâmah went out with the standard, which he gave to Borydah B. Alhassyb, and made him the commander of the army. Asâmah halted in the place Haraf to wait till all the forces were assembled, and his lordship the prophet also ordered Ssiddyq, Fârûq, Dhu-n-nûryn and other chiefs of the Mohâjer and nobles of the Anssâr, to march in that expedition with Asâmah. This arrangement, how­ever, displeased many of the companions, and disapproving of it, they said: ‘The apostle of God has made that boy the governor of the Mohâjer, and of such a [distinguished] company.’ When the words of the malcontents had been reported to the favourite of the Boundless Sovereign, he became very irate, tied a cloth over his blessed head, and left his mansion, despite the headache and fever he was suffering from, ascended the pulpit, and said, after offering praises and thanksgivings: ‘O ye people, what words of yours do I hear with reference to the commandership of Asâmah? If you blame him this day for being the com­mander, you have undoubtedly blamed his father when he was in command of the Sariah of Mowtah! I swear by Allah that Zayd was worthy of the command, and that after him his son is likewise worthy thereof! Accept, therefore, in good part what I say about him. He is one of the best among you.’ After saying these words his holy and pro­phetic lordship—u. w. b.—came down from the pulpit and returned to his august apartment. This happened on Sunday, the tenth Rabyi’ anterior, on which day the men appointed to serve under Asâmah also visited his lordship in crowds to take leave, and then hastened to the camp. On that day also the malady of the apostle of God increased, and on the eleventh of the same month Asâmah left his army to wait upon his lordship, whose bedside he approached, and kissed his head and hands, but the disease had so augmented that his lordship was unable to speak; he, however, raised his hands to heaven, and then placed them on Asâmah. The latter says: ‘I knew that he was praying for me.’ After that Asâmah went from the apart­ment of the apostle of God to the camp, spent the night there, and next morning again paid a visit to his lordship. At that time the apostle of God felt better, and when he dismissed Asâmah, he said: ‘Go with the blessing of Allah!’ He accordingly returned to the camp and issued marching orders, but when he was in the act of mounting [his horse], he received a message from his mother, Omm Aymen, that the apostle of God was in his last agony. Thereon Asâmah returned, and the companions likewise. The campaigns of Asâmah during the Khalifate of Ssiddyq will soon be narrated, if it pleaseth Allah the Most High.

Now we shall go to the end of the matter. In most biographical works it is recorded that Ssiddyqah* said: ‘On a certain night during the month Ssafar the apostle of God awoke from sleep and desired to go out, whereon I asked: “May my father and mother be a sacrifice for thee! Where art thou going?” He replied: “I am commanded to pray for pardon in the Baqyi’ cemetery.” He then took his freed man Abu Mûyah to accompany him, but according to another tradition he went with Abu Rafi’, under whose orders Abu Mûyah was.’ Abu Mûyah says: ‘When we arrived in the cemetery of Baqyi’ he prayed for the people buried there, and uttered so many good wishes in their favour that I longed to be one of them, in order to share in the [effects of the] prayers he offered. After that he harangued the dead as follows: “May ye enjoy well the favours which you have received as a gift of God. Blessed be the place by the infinite graces whereby ye have departed [to the next world], and have been delivered from the dissensions which have beset the people like dark clouds following each other, the first whereof have joined the last, and the end whereof is worse than the beginning.”’ In fine, Abu Mûyah says: ‘When his lordship had ceased speaking, he turned to me, and said: “O Abu Mûyah, the world and its treasures have been offered to me, and I have been left the option to remain in the world, and after that to enter paradise or to meet my Lord.” I said: “O apostle of God, may my father and mother be a sacrifice for thee! Thou hast selected the treasures of the world, the abode therein, and after it paradise.” But he replied: “I have elected [to meet] my Creator, and after that [to dwell in] paradise; I renounce the treasures of the world, and every­thing else except God.”’

It is related of Ssiddyqah that she said: ‘When the apostle of God was well, I heard him say that every prophet was, before his departure, allowed the option between this and the next world; and when the lethal disease had subdued his exalted nature, he occasionally exclaimed: “[I am] with those prophets, saints, and martyrs whom Thou hast favoured, and they are the best companions [for me].” After that he said: “With the highest companions.” Then I knew that his lordship had been left the option, and that he had selected the eternal world.’ There is a tradition that on a certain night the prophet had been ordered to go to Baqyi’, and to pray for those who were buried there. That prince obeyed, and when he returned from Baqyi’ to the house he fell asleep. Then he was again told to pray for the dead at Baqyi’, and he did so for the second time, returned to his august apartment, but fell asleep again, and he was yet rejoicing when he was again ordered to go and to pray for the martyrs. His lordship therefore hastened in the direction of Ohod, and having prayed for them in that place, he returned, but was afflicted by a headache, in consequence whereof he wrapped his head up in a turban.* It is said that after he had implored pardon for the persons interred at Baqyi, he informed his friends of his own departure, and in the Moqassadu-l-warâ we read that on Wednesday, when two nights of the month Ssafar were still remaining, his lordship was attacked by fever in the house of Maymûnah very violently, but whenever the disease abated he came out and prayed with the people; in the contrary case, however, he used to send word to them to pray without him; but the fever became so strong and continuous that it deprived him of consciousness.

In the Aa’llâmu-l-warâ we read that the prophet began to feel unwell on Saturday or Sunday, during the end of the month Ssafar, took hold of the hand of A’li, and, preceded by a number of friends, arrived at Baqyi’, where he said: ‘Greeting to you, O denizens of the tombs. May you enjoy what is coming. Troubles have arrived like pieces of a dark night; the former are connected with the latter, and they follow each other.’ Then he said: ‘Be it known unto you that Jebrâil recites the Qurân to me once every year; but this year he has done it ten times. I know he has done this, because my end is at hand.’ He also said: ‘O A’li, I have been left the choice to receive the treasures of this world and to remain therein, or to dwell in paradise, but I have elected to meet God the Most High, and [after that to dwell in] paradise. When I expire thou art to wash my body, and to cover my pudenda, so that no one may see them without being struck with blindness. After having washed my body, thou art to drink the water remaining in the cavity of my navel, and of the cavities of my eyes, that thou mayest inherit the knowledge of the prophets of former and of latter times.’ After that he returned to his house, and was sick three days. On Wednesday he came out and went to the mosque, but his head was tied up, and he reclined against A’li the Commander of the Faithful, who was on the right, and against A’bbas, who sat on the left side of the pulpit. After praising God the Most High, he said: ‘O ye people, be it known unto you that the time has indeed come for me to depart from among you. Therefore, every one to whom I am indebted must tell me, so that I may pay him.’ Then a man rose and said: ‘O apostle of God, I have a claim on thee, and thou hast told me that thou wilt give me money.’ The prophet replied: ‘Fadzl, give him the three Oqyahs which I handed to thee.’ Then he came down and went home. On Wednesday, Thursday, and Friday he mounted the pulpit and preached as follows: ‘O ye people, verily between God the Most High and yourselves there is nothing by which you may obtain something or ward off evil, except [good] works. O ye people, no one is to lay false claims, or to wish for anything but the truth. I swear by that God who has sent me in reality to mankind, that He rewards mankind for [good] works only, or from His mercy —glory be to Him! Had I, who am a prophet, committed sin, I would have perished.’ Then he raised his hands and said: ‘O God Most High, have I promulged Thy message or not?’ This he repeated thrice, and came down, held the prayers, and afterwards sitting [a while] with the people, he went to the house of Omm Solmah, where he remained one or two days. Then Ssiddyqah came and requested him to go to her house, actually taking him there; but the disease of his lordship increased.

The author of these pages states that the above account is that of the Aa’llâmu-l-warâ, but all the U’lamâ of biography and historiographers have a tradition of Ssiddyqah that she said: ‘The beginning of the sickness of the apostle of God was in the house of Maymûnah, and when the day of my turn* arrived he came to my apartment. I also had the headache, and said, “O my head!” and he replied: “How would it be if thou wert to die before me, and I were to shroud and to bury thee, and to pray over thy body?” My jealousy, however, made me retort: “O apostle of God, this is thy wish, and I think that on the very day of my burial thou wouldst celebrate a wedding with another wife in my apartment.” He smiled at this remark, and said: “But I exclaim, O my head!” These words implied that Ssiddyqah would recover, but that his lordship would die of his malady.

Ssiddyqah continues: ‘After that the apostle of God returned to the house of Maymûnah, and his disease aug­mented.’ It is related that while in the house of May­mûnah his lordship was overpowered by his malady, and that the mothers of the Musalmâns [i.e., his wives] hastened to wait upon him, desiring to be his nurses; but he several times repeated the words: ‘Where shall I be to-morrow?’ They ascertained that he desired to go to the apartment of Ssiddyqah, and all assented. There is, however, also an opinion current that the prophet—u. w. b.—uttered the above words as if asking permission from the ladies, sitting in the chambers of modesty, to go to the house of Ssiddy­qah. At all events, his pure spouses having assented to his wish, his lordship departed from the house of May­mûnah, leaning with one hand on A’bbâs, and with the other on A’li the Commander of the Faithful, trailing his blessed feet along the ground, till he reached the house of Ssiddyqah, where he fell asleep on the couch of debility. Some allege that his lordship was taken up in his Redâ, and conveyed to the [various] apartments of the mothers of the Musalmâns, as he had been accustomed to go at the time when he visited each of them in her turn. A’bdullah B. O’mar says that Ssiddyq had requested the apostle of God to be allowed to nurse him in sickness, but his lord­ship replied: ‘O Abu Bakr, if I allow others besides my wives to take care of me during my malady, their calamity will be greater; but thy reward is with Allah the Most High and Glorious.’

Omm Solmah says: ‘The apostle of God during his sickness tied a turban on his blessed head, mounted the pulpit, and first implored pardon for the martyrs of Ohod, and after that he ordered the doors of the houses of the companions which faced the mosque to be shut, except that of A’li—u. w. b.—saying: “I cannot do without his com­pany, nor he without mine.” O’mar, however, said: “O apostle of God, wilt thou permit me to leave only a crevice, large enough to see thy coming out from thy house through the hole?” His lordship being disinclined to consent, one of the friends asked: “O apostle of God, what was the reason for ordering the doors to be opened, and afterwards to be shut?” And his lordship said: “They were neither opened nor shut by my orders.”’

Ssiddyqah says: ‘In the agony of his disease, the apostle of God sometimes moaned and sometimes rolled on his side, whereon I said: “O apostle of God, if any of us were to do such things thou wouldst surely become angry.” He replied: “O A’ayshah, my disease is extremely violent. Verily, God the Most High and Glorious sends heavy and great calamities upon Musalmâns and virtuous persons; nor is there a single believer whom evil does not befall, were it only as much as a thorn in his foot; but for that reason God the Most High exalts His dignity.”’ There is also a tradition that Ssiddyqah said: ‘I had never seen a more violent distemper than that of the apostle of God.’ It is related that one of the companions said: ‘I paid a visit to the prophet, and on that occasion he was covered with a Qottyfah,* which I touched, and found so warm that I could not feel his body, whereat I was so astonished that I exclaimed: “Praise be to Allah!” And his lordship said: “No persons suffer greater calamities than prophets; and their misery being double, their reward is likewise so. God the Most High and Glorious had so tried some of them with poverty and want that they possessed but one garment for wear either in the day or night. The joy of some of them was, nevertheless, greater in their misfortune than your joy [in your prosperity].”’

The mother of Bashar B. Barâ says: ‘During the mortal disease of the apostle of God I was at his bedside, and he had a burning fever. I said: “O apostle of God, I never saw anyone having such a fever.” He replied: “It is because my reward will be double.” Then he asked: “O mother of Bashar, what are the people saying with reference to my malady?” I replied: “The people imagine that the blessed body of the apostle of God suffers from pleurisy.” He observed: “It is not in conformity with the favour and beneficence of God the Most High and Glorious to subject His apostle to that disease, because that malady is one of the tricks of Satan, and Satan has no power over me; but this sickness is a sequel of the poisoned meat which I ate with thy son in Khayber. These pains I have repeatedly felt, but now the time is at hand when the thread of my life will be cut in twain.”’

There is a tradition of A’bdullah B. Masu’d, that one month before his decease his holy and prophetic lordship— u. w. b.—had assembled his companions in the apartment of Ssiddyqah, and said: ‘God the Most High and Blessed salutes you, bestows His mercy on you, keeps you, destroys anything that may injure you, cares for your sustenance, presents you with everything advantageous in the religion and in the world, grants you a place in the shadow of His protection, preserving you from all calamities and evils. I recommend you to be abstemious, and to beware of the evil consequences of heedlessness. I pray to Allah to guard you, and I make Him—whose magnificence be glorified— my successor over you. I recommend you to fear God the Most High, whose apostle I am. Do not oppress or injure believers; for God has warned me and you of the “eternal world” till the end of the verse.’* He also said: ‘Is not the habitation of the proud in hell?’ When he had finished his injunctions, I asked: ‘O apostle of God, when will the time of thy departure be?’ He replied: ‘It is near at hand. The time to separate from my companions and to meet the Lord of lords, and the mansion of recompense, has arrived.’ I asked: ‘O apostle of God, who will wash thee?’ He said: ‘The men of my family nearest related to me.’ I continued: ‘Of what shall we make thy winding-sheet?’ He said: ‘Wrap me in the same clothes which I have now on my body, or in Egyptian garments, or in a Yemeni dress.’ I continued: ‘Who shall pray over thee?’ And, being overpowered by my feelings, I wept. The apostle of God also wept, and said: ‘Be ye quiet and not confused, for God will have mercy with the efforts you made in the cause of religion for the apostle of the Lord of both worlds, and will reward you. When you have washed me you must wrap me in funeral garments, place me on a stage, leave the latter on the margin of the grave, and recede therefrom for an hour, because the first to pray over my body will be Jebrâil—u. w. b.—after him Mykâyl—u. w. b.—then Esrâfil —u. w. b.—then A’zrayil—u. w. b. [about these see Index, Part 1, Vol. I., of this series]—and then the host of angels. Allow afterwards the crowds of the people to approach and to pray. The men of my family are to begin to pray for me, then the women of my family, and after that your­selves. Salute my absent friends, and greet all who will embrace my religion from this day till the day of the resurrection.’ Abu Sa’yd Hadhary says that in his mortal sickness the apostle of God came out one day from the apartment of A’ayshah, mounted the pulpit, preached a sermon, and, exhorting his companions on that occasion, said: ‘God the Most High and Glorious has given to His servant the choice between this world and His reward, but he has selected the latter.’ At these words Abu Bakr com­menced to weep, and we wondered what occasion there was for crying at this information; at last, however, we learnt that he had by his high intellect and penetration under­stood that the servant here meant was the prophet himself. He also said in that sermon: ‘Verily, had I taken a friend besides my Creator, I would have selected Abu Bakr for my friend. Brotherhood, however, in Islâm is a perfect advan­tage, and this rank and dignity he has attained.’ It is related of Ssiddyqah that she said: ‘In manners, behaviour, and excellent qualities I have never seen a person resembling the apostle of God—u. w. b.—more than Fattimah—u. w. b.—and whenever she paid him a visit he rose to honour her, went to meet her, and caused her to take her seat in his own place. When the apostle of God visited Fattimah—u. w. b.—she acted in the same manner towards him. In his last sickness he called his beloved daughter, and when Fattimah—u. w. b.—approached his lordship, the apostle of God said, ‘Welcome, my daughter,’ seated her by his side, and whispered something into her ear which made her cry; but thereon the apostle of God again secretly conversed with her, and she smiled as if pleased.’ A’ayshah relates: ‘On that occasion I said to Fattimah: “I never saw grief so quickly changed to joy as now. What is the reason for it?” Fattimah, however, refused to yield any information, and said: “I shall not reveal the secret of the prophet—u. w. b.” When the apostle of God had departed from this perishable to the imperishable world, I asked her: “What were the words the apostle had spoken to thee?” She replied: “On the first occasion he said: ‘Jebrâil used to recite the Qurân to me once every year; this year, however, he has done so ten times, and I think my death is at hand.’ Therefore I cried. On the second occasion he said: ‘Thou wilt be the first person of my family who will meet me.’ At these words I rejoiced.”’ Some allege that the prince of this world—u. w. b.—uttered both the above sentiments in the first conversation with Fattimah, and that he said in the second: ‘Art thou not willing to be the princess of the women inhabiting paradise?’ After that he said: ‘Jebrâil has informed me that no Musalmân woman will enjoy higher dignity than my daughter.’

The U’lamâ of biographies have related that at the time when the sickness of the apostle of Allah increased, and the companions assembled in his apartment, he exclaimed: ‘Bring an inkstand, with a sheet, that I may write* something which will never be lost after me.’ Some desired to comply with this order, while others said: ‘Will the words be like those he utters from the violence of his disease, or serious ones?’ O’mar said: ‘Pain and suffering have overpowered the apostle of God, and we possess the Qurân which we approve of.’ Many agreed with the opinion of O’mar, while others insisted on the production of the writing materials asked for, so that a dispute arose, which was carried on with great confusion and noise. Hereon his holy and prophetic lordship—u. w. b.—said: ‘Go away from me; for it is unseemly to quarrel in the presence of a prophet.’ He nevertheless added: ‘I enjoin you three things: The first is, that you expel the idolaters from Mesopotamia; the second is, that when you are visited by deputations [Wofûd] of Arabs, you make them presents, as I was in the habit of doing.’ Suleymân, who has his account from Sa’yd B. Jobayr, says: ‘I know that Sa’yd B. Jobayr did not think proper to divulge the third injunction, although he excused himself by saying: “The cobwebs of oblivion are impairing my mind.”’ A’bbâs says: ‘It was a great misfortune that some of the companions would not allow the apostle of God to write his last will.’ There is a tradition that when his holy and prophetic lordship— u. w. b.—was overpowered by disease, he said: ‘Pour on me water from seven bags, filled from seven wells, and mayhap I shall be relieved and go out of the house to exhort the people.’ This having been actually done, that prince felt relieved, went out from the house, and held prayers with the people, preached a sermon, and after having offered praises to the Most High, he asked pardon for the martyrs of Ohod, whereon he continued: ‘Verily the Anssâr are my intimate friends. Honour those of them who are good, and forgive those who are bad. I swear by Allah, in whose power my life is, that I love them. They have done their duty; they have acted honestly and bravely.’ Some historians narrate that when the Anssâr perceived the disease of his holy and prophetic lordship increasing day by day, they were distressed and confused, so that most of them roamed, with heavy hearts and blood­shot eyes, around the mosque of his lordship, because they were unable quietly to remain in their houses, and to with­draw the feet of gravity under the skirts of patience. A’bbâs B. A’bd-ul-Muttalleb with his son Fadzl, and A’li B. Abu Ttâleb—u. w. b.—entered the august apartment after each other, and informed his lordship of what was going on. The apostle of God thereon erected himself and sat upright on the couch by the aid of his friends, and asked what the Anssâr were saying. A’li B. Abu Ttâleb replied: ‘The Anssâr say: “We are afraid and terrified that the apostle of God will leave this world, and we do not know what will become of us.”’ When the sentiments of the Anssâr had become known to the prince of the righteous, he rose, and placing one of his hands upon the back of A’li —u. w. b.—and the other upon that of Fadzl, he trailed his blessed feet along the ground, and was preceded by A’bbâs. They walked in this way till they entered the mosque, where the prophet sat down on the first step of the pulpit. When the Musalmâns heard of this, they assembled in the mosque; and after he had praised, glorified, and thanked God the Most High, he spoke as follows: ‘O my people, I hear that you fear I shall die. Is there any prophet who remained alive for ever, that I should likewise remain with you for ever? Be it known unto you that I and you must return to God the Most High and Glorious. I enjoin you to act kindly towards the first Mohâjer. I recommend the Mohâjer and yourselves to live amicably with each other.’ Then he recited the Sûrah Wala’ssir,* and said: ‘All well-ordered affairs and their success depend upon the permission of Allah the Most High. Let nothing induce you to act hastily in any matter, because the Lord, whose name be blessed and exalted, is rash in nothing and for no one. Whoever attempts to overcome the decree of Allah the Most High will be overcome thereby, and who­ever tries to deceive Allah the Most High will himself be deceived and disappointed.’ He recited also the blessed verse: ‘Were ye ready, if you had been put in authority, to act wickedly on earth and to deny your relatives?’* Then he said: ‘O ye Mohâjer, I recommend you to deal kindly and amicably with the Anssâr; for they have kept ready for you the place of your flight and the locality of our exile, namely, Madinah, and have professed the Faith before you met them. They shared with you their gardens and the fruits thereof. They received you in their houses and gave you places in their lands. They preferred to relieve your necessities rather than their own, and jeopar­dized their lives for you. Let any man who becomes their governor be the friend of those who treat them well, and disregard the wishes of those who bear them ill-will.’ Then he continued: ‘O ye Anssâr, after my decease other people will be preferred to you.’ The Anssâr asked: ‘O apostle of God, how shall we deal with them?’ He replied: ‘Be patient until you join me on the bank of the Kawthar.’ When the conversation had reached this stage, A’bbâs requested permission to speak, and said: ‘O apostle of God, issue orders also with reference to the Qoraish.’ His lordship said: ‘I enjoin the Qoraish to obey my successor; the people to obey the Qoraish; the good and the virtuous to follow the good and the virtuous; and the bad and the wicked to follow the bad and the wicked.’ After these delightful sentiments he added a few injunctions to the Qoraish, and then returned to his august apartment. Fadzl B. A’bbâs says: ‘During the time the apostle of God was sick, he one day wrapped his head in a turban, took me by the hand, left the house, went to the mosque, ascended the pulpit, ordered Ballâl to assemble the people, and said: “I desire to exhort the Musalmâns, tell them therefore, This is the last injunction of the apostle of God with reference to you.” Ballâl obeyed, and promulged in the public places of Madinah the orders he had received. When the people heard the voice of Ballâl and his invitation, they left their houses and shops open as they were, and hastened to wait on the prince of the world. The young and the old, the small and the tall, hastened to the mosque, where the crowd was so large that scarcely two persons more could have entered it. After his lordship had offered praises and thanks to God the Most High, he said: “I shall soon depart from among you; let everyone whom I have injured in body or mind arise and plead for retaliation, and let everyone to whom I owe any money take it from my property; and let no one say: ‘I am afraid that if I take revenge the apostle of God will hate me and will be my enemy.’ Such is not my nature. I am far from harbour­ing such feelings. I love him most who requires me to pay him what I owe him, or who absolves me from all liability, that I may depart to the forgiving Sovereign with a free and spotless conscience, and I believe you will not disapprove of what I have now uttered.”’ Fadzl con­tinues: ‘After these words he came down from the pulpit, held the matutinal prayers, ascended the pulpit again, and reiterated his former challenge, whereon a man arose and said: “O apostle of God, thou owest me three dirhems.” That prince replied: “I do not think thou art a liar, nor do I wish anyone to swear an oath who proffers such claims, but tell me how I owe thee these dirhems.” The man said: “O apostle of God, one day a poor man spoke to thee, and thou hast ordered me to give him three dirhems.” His lordship then said: “Fadzl, give him three dirhems.” After that his holy and prophetic lord­ship —u. w. b.—said: “O ye men, let every one who owes me anything pay it to-day, and do not let him say: ‘I am ashamed of the scorn of the world,’ for the scorn of this world is easily endured, but not that of the next.” On this occasion a man rose, and said: “I have unjustly appropriated three dirhems for my own use from the spoils.” Being asked why he had done this, he said: “I was in want of money.” The prophet continued: “Fadzl, take that sum from him.” He then said: “Let any man who is subject to the qualities worthy of blame inform me of them, that I may pray for him.” Accordingly an indi­vidual rose, and said: “O apostle of God, I am a liar, a profligate, and addicted to much sleep.” He exclaimed: “O God, present him with veracity, and dispel his sleep whenever he desires to indulge therein.” Then another man rose, and said: “O apostle of God, I am a liar and a hypocrite, nor is there any sinful act which I have not perpetrated.” Here O’mar interrupted him, saying: “O man, thou hast disgraced thyself.” But his lordship said: “It is more easy to support disgrace in this world than in the next. O God Most High, make him veracious and give him Faith. Turn his heart from evil to good.” Then O’mar uttered something, which made him smile and say: “O’mar is with me and I with O’mar, and the truth is with O’mar wherever he may be.”’

A’li the Commander of the Faithful—u. w. b.—said: ‘In his last sickness the prophet issued his injunctions, and when he had terminated them the Sûrah “When the aid of Allah shall come”* was revealed, and I said: “O apostle of God, this injunction seems to be valedictory.” He replied: “Yes, O A’li, for my heart is distressed in this world.” Then he sat down, closed his eyes awhile, and when he again awoke he said: “O Jebrâil, aid me, and fulfil thy promise.” After that he called me near himself, placed his head in my lap; his august countenance was changed, and his open forehead perspired amply. Fat­timah, who saw what was taking place, jumped up dis­tressed, took the hands of Hasan and Husayn, and exclaimed: “O my father, who will after thy decease cast a glance of pity at the state of thy daughter Fattimah? Who will cherish thy grandsons Hasan and Husayn? Who will instruct A’li? Who will deal with the people that will come from various countries? O father, may my life be a sacrifice for thine! Woe to my ears which will never hear thy sweet speech, and to my eyes which will never behold thy pleasant countenance!” When his holy and prophetic lordship—u. w. b.—heard the groans and lamentations of Fattimah—u. w. b.—he opened his eyes, called her, placed his blessed head on the bosom of his beloved daughter, and said: “O God Most High, vouchsafe patience to Fat­timah.” Then he said: “O Fattimah, I congratulate thee, for thou wilt join me before any other person. O light of my eyes, thy father is in the agony of death.” Fattimah then began to weep and to lament aloud, losing all her self-possession.’ A’li continues: ‘I said: “O Fattimah, be quiet, and do not strew salt on the wound of the apostle of God.” That prince, however, said: “Allow her to shed tears for her father.” Then he closed his propitious eyes. Fattimah—u. w. b.—said to Hasan and Husayn: “Arise, and go to your dear [grand] father; perhaps he may give you some advice.”’ According to another tradition, however, she said: “Mayhap he will give you something which will pacify your hearts.” The two darlings then approached the apostle of God by the advice of their mother, and Hasan asked: “O my noble grandfather, how can we endure being separated from thee, and to whom can we confide our distress? Who will, after thy departure, show kindness to me, to my mother, to my father, and to my brother? Who will treat the people and thy wives as kindly as thou wast accustomed to do, and who will take care of them?” At these words the mothers of the believers, who were present near the bedside of that prince, raised a shout of distress.

A’li B. Abu Ttâleb says: ‘I wept from grief, and a number of the companions, who were in attendance at the door of the apartment, as steadfastly as the ring attached to [the door of] it, exclaimed: “O Muhammad, who will console thy people when thou art gone?” They said: “O A’li, open the door, that we may once more behold the pro­pitious countenance of the apostle of God, and cast a glance at the world-adorning pulchritude thereof.” The apostle of God, hearing the shrieks and lamentations of the companions, said: “O A’li, open the door for my friends.” I obeyed; whereon the principal Mohâjer and Anssâr entered, whom his lordship immediately admonished to be patient and quiet, saying: “Ye are the cream of the people, and the essence of the inhabitants of the world. Although your appearance on earth happened to be the last of all nations, your entrance into paradise will take place before all the others. Be ye steadfast and constant in keeping the ordinances of God, make the Qurân your guide, and do not neglect the commandments of the religion.” Then he said: “O God, I have finished.” He closed his blessed eyes, drops of perspiration appeared on his august countenance, and I made a sign to the com­panions to leave the apartment. Hereon A’ayshah asked for advice, and he said: “O A’ayshah, you must remain quietly in your houses and be patient, as God the Most High says, ‘And your houses.’” Uttering these words he wept, so that the tears of his lordship kindled the fire of misfortune in the hearts of all who were present, and Omm Solmah asked: “As all thy sins are forgiven, why weepest thou?” He replied: “Indeed, I wept from com­passion for my people.” Then he congratulated Fattimah, and she asked him: “Where shall I find thee on the day of the greatest fear [i.e., on the day of the resurrection]?” His lordship said: “Thou wilt find me at the tree beneath the flag of Ahmad, whilst I shall be engaged in praying to the Merciful One, to forgive all nations.” She asked: “If I do not find thee there, where shall I seek thee?” He replied: “Near the bridge Sserâtt, when I shall be standing there to pray for them and to plead for their safety.”* She continued: “If I cannot find thee there either, where must I seek thee?” He said: “Near the Balance, where I shall be engaged in praying for peace.” She continued: “If I do not meet thee in that place either, where will you be?” He rejoined: “On the brink of hell, where I shall be standing to ward off the calamity of fire from my people.” Fattimah having thus been comforted, he closed his propitious eyes again. Next morning, at dawn, Ballâl shouted the [usual] call to prayers, and his lordship said: “Go, that everyone who likes may pray.” After he had thrice repeated these words, Ballâl said aloud: “Come to prayers; may Allah have mercy on thee!” He, however, replied: “Let me alone, for I am in my last struggle and agony of death!”’

It is related that during his sickness, when the time of prayers was at hand, his lordship used to send out Ballâl until he himself arrived to pray with the people. In his last sickness, however, he was, on account of the great violence thereof, unable to leave the house for three days; and there is a tradition that in his last sickness his lord­ship omitted seventeen public prayers. Some allege that at the time of the dormitory prayers Ballâl went to the door of the apartment of the apostle of God, and exclaimed: ‘Prayers, O apostle of God!’ but that his lordship was too sick to come. Those of the Sonna* maintain that he said: ‘Tell Abu Bakr to pray with the people.’ A’ayshah, however, said: ‘Abu Bakr is in a state of great distress and melancholy. When he stands in thy place and begins to recite the prayers he will be overpowered by his tears. Therefore he is unable to lead the prayers. How would it be if thou wert to entrust O’mar with this duty?’ Although A’ayshah repeated this suggestion several times, his lordship insisted, saying: ‘Tell Abu Bakr to hold the prayers,’ but the responsibility rests with the narrator. When A’ayshah perceived that her wish would not be complied with, she instigated Hafssah, the daughter of O’mar, to say to the apostle of God: ‘Order O’mar to hold the prayers with the people.’ He, however, again rejoined: ‘Tell Abu Bakr to hold the prayers with the people!’ After his holy and prophetic lordship had intimated his wish that Abu Bakr should hold the prayers, two men went out to Ballâl and informed him of it. The latter thereon returned weeping and crying aloud: ‘Would to God I had died before this time, instead of seeing the apostle of God in this condition!’ Then Shâ Omm Abu went to Abu Bakr, and said: ‘The command has gone forth from the court of prophecy that you pray with the people.’ Accordingly Abu Bakr rose with the intention to pray, but when he looked at the Mahrâb* and saw that the prince of existences—u. w. b.—was not there, he wept so violently that he fainted, and the wailings and lamentations of the congregation were so awful that the Mahrâb and pulpit groaned from pain; and how beauteous is the saying:

Distich:	In my prayers I remembered the arch of thy eyebrow;
	I lost my senses, and even the Mahrâb groaned!

When the tumult of the companions had reached the august hearing, he asked Fattimah Zohrâ: ‘What noise is this?’ She replied: ‘O apostle of God, thy friends are weeping for being separated from thee.’ Then his lordship called A’li B. Abu Ttâleb and A’bbâs B. A’bd-ul-Muttalleb, and, leaning upon them, proceeded to the mosque, where he held prayers, and, after terminating them, said: ‘O my people, ye are under the protection and guardianship of Allah, whose name be glorified! May the Lord most high be my successor over you. You are to be pious, fearing the Lord most high, obeying and honouring Him; and I am about to depart from this world.’ In some traditions—and the responsibility rests with their narrators—we read that when Ballâl had informed the apostle of God of the time for prayers being at hand, the prophet ordered A’bdullah B. Rabya’h to tell the people to hold the prayers. He obeyed, and when he came out from the apartment he met O’mar, to whom he said: ‘Hold the prayers with the people.’ O’mar accordingly went to the Mahrâb, and began to lead the prayers; but when his holy and prophetic lordship—u. w. b.—heard the recitation of O’mar, he asked: ‘Is not that the voice of O’mar?’ The persons near him replied: ‘Yes.’ Then he said: ‘God will do this to the believers,’ and, putting out his head from the window of the apartment, he thrice repeated with his wonderfully eloquent tongue the words: ‘No; Abu Bakr must hold prayers with the people.’ This, however, is the assertion of the adherents of the Sonna. O’mar, therefore, stopped praying, and asked A’bdullah B. Rabya’h: ‘Has not his lordship told thee that I am to hold the prayers with the congregation?’ He replied: ‘His lordship has mentioned no name, but as I have not seen Abu Bakr among the friends, I told thee to lead the prayers, because I con­sidered thee to be more fit for that office than the others.’ O’mar rejoined: ‘I knew not that such was the case, or else I would not have undertaken to officiate.’

It is related that one day during the last sickness of the apostle of God—u. w. b.—A’li came out from that prince, and that the companions asked him: ‘How is the apostle of God to-day?’ He replied: ‘Thanks be to Allah, he is in the best condition.’ A’bbâs, however, taking hold of A’li’s hand, whispered to him: ‘After three days the prophet—u. w. b.—will reach the propinquity of the mercy of the Lord of both worlds, because I perceive the sign of death upon him. It will, therefore, be proper for us to go to him, and to ask him who is to be his successor. Should he appoint one of ourselves, it will be all well and good, but if it be another, we must have a compact with him.’ A’li, however, refused to agree to this proposal, and said: ‘If we are not admitted at present to the successorship, we shall never obtain it afterwards. I swear by Allah that I shall not put this question to his lordship, nor covet the honours of this world.’

It is related that the apostle of God sometimes fainted during his malady, and that on one of these occasions his pure spouses administered to him medicine which they poured into his blessed mouth, and it gave him no pain. When, however, he had recovered from his fit, he learnt what had taken place, and asked of what the medicine con­sisted. They replied: ‘Of a little Indian aloe, some saffron, and a drop of oil.’ He continued: ‘Who told you to do this?’ They said: ‘Asmâ, the daughter of O’mys, who also said that this was a fever which had come to you from Abyssinia.’ His lordship rejoined: ‘What disease do you think I have, that you give me this medicine?’ They said: ‘We feared it was the pleurisy.’ He said: ‘That disease is from Satan, and God the Most High has not surrendered me to the power of Satan. Therefore every person whom I now see in this room must swallow some of that medicine, except A’bbâs, whom I excuse.’ Accordingly, by the command of that prince, all the women poured the medicine into each other’s mouths, and would not excuse even Maymûnah, although she was fasting at that time.

It is related that three days before the death of his holy and prophetic lordship—u. w. b.—Jebrâil came down [from heaven] and said: ‘O Muhammad, the Creator greets thee, but asks thee about a matter He knows better than thou. He asks thee how thou feelest?’ His lordship replied: ‘O faithful spirit of God, I am unhappy and suffering.’ After two or three days Jebrâil came again, and a conversation took place between them as before. On the third day Jebrâil again made his appearance at the door of the august apartment, with Esma’il [Ishmael], who is the commander of seventy thousand angels, and with A’zrayil. When Jebrâil had finished his questions, he said: ‘Behold, the angel of death is standing at the door, and asking permis­sion to enter, nor has such a thing ever happened to anyone before thee, neither will it happen after thee.’ His lordship said: ‘O Jebrâil, allow him to enter.’ The angel of death, having obtained admittance, entered, saluted, and said: ‘O Muhammad, Allah the Most High has sent me to wait on thee and not to disobey thee. If thou wilt allow me, I shall take hold of thy pure soul and shall convey it to the upper world, or else I shall return [without it].’ The apostle of God looked at Jebrâil as to what he should say, and the Faithful Spirit spoke: ‘O Muhammad, God the Most High is anxious to see thee.’ Accordingly, the apostle of God beckoned to A’zrayil to execute the behest he had received, and Jebrâil said to his lordship: ‘Farewell, Ahmad! Henceforth I shall no more alight on earth to bring revelations or messages from the Most High, whose name be glorified. On thy account alone I visited the world.’

For thee we travel,
Secrets to unravel;
Speak only for thee,
Or silent remain we.

A’bdullah B. A’bbâs relates that on the day when his lordship the apostle died, God the Most High and Glorious had spoken to A’zrayil as follows: ‘Descend from heaven to earth; go to my favourite, Muhammad, but take care not to accost him discourteously, or to grasp his soul without his permission.’ Accordingly, the angel of death departed with one thousand celestial spirits of his assistants, all of them being mounted on piebald horses, and wearing garments encrusted with precious gems, and arrived in our world after traversing the proper distance. A’zrayil assumed the form of an Arab, halted at the door of the apartment of the apostle of God, and said: ‘Salutation to thee, chief of the prophets and mine of apostleship! Will you allow me to enter, may the mercy of Allah be upon you?’ On that occasion Fattimah, who was sitting at the bedside of his lordship, replied: ‘The apostle of God is engaged with his own condition, and it is impossible to meet him.’ The angel of death then again asked for permission and received the same answer; the third time, however, he asked for admittance in so loud a voice that everyone present in the sacred dwelling trembled for fear on account of the dreadfulness thereof. Thereon the lord of apostleship—u. w. b.—who had been in a trance, recovered consciousness, opened his blessed eyes, and asked: ‘What is the matter with you?’ Having been informed of what had taken place, he asked: ‘O Fattimah, wast thou aware to whom thou hast spoken?’ She replied: ‘God and His apostle know it best.’ He continued: ‘This is the angel of death, the destroyer of pleasures, the terminator of aspirations and of hopes. He disperses assemblies, makes orphans of children, and widows of wives.’ Fattimah rejoined: ‘O father, the city is destroyed!’ He then took her hand, pressed it to his blessed bosom, and kept his eyes closed for a long time, so that those who were present thought his noble spirit had taken flight to the throne of the Almighty, and Fattimah, placing her mouth to the ear of that prince, whispered, ‘O my father!’ but, receiving no answer, continued: ‘O my father, may my life be a sacrifice for thine! Consider my state, and speak one word to me.’ Thereon his holy and prophetic lordship opened his eyes, and said: ‘O my daughter, cease to weep, for the bearers of the throne are weeping because thou weepest.’ Then he wiped, with his blessed hand, the tears from the face of his beloved daughter. Trying to pacify her, and to impart glad tidings to her, he said: ‘O God, vouchsafe fortitude to her, that she may bear our separation.’ Then he said to her: ‘When my spirit is being grasped [by the angel of death], pronounce the words: “We belong to Allah, and to Him we shall surely return.”* O Fattimah! whatever calamity befalls a man, he will be requited for it.’ Fattimah, however, rejoined: ‘O apostle of God, what person, or what thing, could be an equivalent for the loss of thee?’ After that his lordship again closed his eyes, and Fattimah continued: ‘O father!’ The apostle of God replied: ‘Hereafter thy father will be subject to no affliction nor pain; because every grief to which human beings are subject depends upon their connection with their mortal bodies; this, however, is now about to be dissolved, and the words “Return to thy Lord willingly or not” have reached my ears, O my soul! After these words it would be a shame to remain a denizen of this earth. Thou wilt hasten to be received into the propinquity of the mercy of the Lord of both worlds, wilt behold and enjoy all the blessings of paradise, and wilt suffer neither pain nor grief any more.’ In fine, when the apostle of God—u. w. b.—had terminated his allocution to Fattimah Zohrâ—u. w. b.—A’ayshah approached, and requested him to impart to her his last wish, whereon he said: ‘O A’ayshah, I have imparted it to thee yesterday, and it is the same to-day. Walk according to the commandments of God the Most High, and remember me.’ A’ayshah most readily assented to, and even forestalled, all the injunctions of his lordship. Then Hafssah approached him, and he spoke to her in the same manner as to A’ayshah. After that he said to his darling Fattimah: ‘Bring thy sons.’ She then led Hasan and Husayn to the apostle of God. They saluted him and remained standing opposite to him. When, however, they had contemplated their noble grandfather in this condition, they wept very loudly, and the tongue of the circumstances expressed the feelings of both in the following distich:

I die—not to see him—for fear;
God forbid that he should disappear.

They cried so much that all present were moved to tears. The Emâm Hasan placed his face on the blessed countenance of his lordship the best of men, and the Emâm Husayn laid his head on the bosom of that prince. The apostle of God opened his blessed eyes, looked mercifully and com­passionately on them, fondling and kissing them, and enjoined everyone to love them. After that he ordered A’li into his presence, who obeyed, and sat down near his couch. The apostle raised his head from the pillow, the Lord A’li approached, reclined with his head upon the blessed hand of the prophet, and his lordship the refuge of termination—u. w. b.—said: ‘O A’li, I am indebted to such and such a Jew, for such and such a sum of money, which I have borrowed from him, to fit out the expedition under Asâmah. I beseech thee to repay him. O A’li, the first person who will meet me on the lake Kawthar wilt be thou. After my demise many afflictions will come; grieve not, however, but rather be patient and suffer. When thou beholdest the people coveting the goods of this world, aspire thou to the blessings of the next.’

In some traditions it is related that his holy and prophetic lordship asked for writing materials from A’li— u. w. b.—but the Commander, fearing he might expire before he carried out his intention, said: ‘O apostle of God, give me any orders thou likest, because I am able to remember them.’ His lordship then said: ‘The prayers which your right hands possess.’*

There is a tradition of Jâber B. A’bdullah the Anssary that during the Khalifate of O’mar, Ka’bu-l-akhbâr asked him: ‘O’mar, what were the last words spoken by the apostle before he died?’ O’mar replied: ‘Ask A’li B. Abu Ttâleb.’ Ka’b accordingly questioned A’li, who replied: ‘When his lordship reclined on my breast, and placed his head on my shoulder, he said: “The prayers! The prayers!”’ And Ka’b rejoined: ‘This is the last injunc­tion of prophets. They are commanded to do so, and their mission amounts to this.’ A’li continued: ‘When the apostle of God uttered these words, and the saliva from his blessed mouth fell upon me, his condition became sud­denly changed, and I was grieved to see him in that state; I therefore called out to A’bbâs: “Help me!” He accord­ingly approached me, and we laid that prince down on his couch.’

We read in some biographical works that when A’zrayil entered the sacred mansion in the form of an Arab, he said: ‘Salutation to thee, O prophet! God the Most High and Glorious sends thee His greeting, and orders me not to grasp thy soul without thy consent till Jebrâil arrives.’ Then the Lord of Glory spoke to the possessor of hell as follows: ‘The pure spirit of my friend Muhammad is about to be conveyed to heaven. Extinguish the fire of hell!’ To the Hûris with large eyes the following revela­tion was communicated: ‘Adorn yourselves. For the soul of Muhammad will arrive.’ The denizens of the altitudes, and the dwellers in the upper world, were ordered to stand in lines, and the Faithful Spirit [Jebrâil] received the following order: ‘Go to the earth, to Muhammad my favourite.’ Jebrâil obeyed, and made his appearance weeping at the bedside of the prophet, whereon his holy and prophetic lordship—u. w. b.—said to him: ‘My friend, wilt thou abandon me in this condition?’ Jebrâil replied: ‘O Muhammad, I congratulate thee, for I have brought thee news which will please thee.’ His lordship asked: ‘What good news hast thou brought?’ He replied: ‘The fire of hell has been extinguished, the gardens of paradise have been adorned, the Hûris with large eyes are decorated, and the angels are drawn up standing in lines, and waiting for the advent of thy soul.’ His lordship replied: ‘This is all well and good, but tell me something that will rejoice and delight my soul.’ Jebrâil continued: ‘None of the prophets nor any of their followers are allowed to go to paradise until thou and thy people have entered it.’ His lordship said: ‘Increase my joy.’ And Jebrâil said: ‘O Muhammad, the Lord Most High, whose name be blessed and exalted, will grant thee several things, which He has not vouchsafed to bestow on any of the noble prophets; the lake Kawthar; the laudable spot; intercession for thy people will be granted to thee, and on the morn of the resurrection many of thy adherents will be restored to thee to rejoice thee.’ The apostle of God said: ‘Now my heart has become glad, and my eyes lit up.’ Then he turned his face to A’zrayil, and said: ‘Come nearer, and do what thou hast been ordered to do.’ The angel having thus obtained permission from his lordship, engaged in the operation of severing his lordship’s pure spirit from his body. When the agony of death had so overcome him that the hue of his blessed countenance sometimes turned red and sometimes yellow, he dipped his hand into a cup of water which was near him, passed it over his face, and said: ‘O God, help me in my last agony!’ As the perspira­tion covered his glorious face, he continued to wipe it off, sometimes with his right and sometimes with his left hand, until the governor of the city of life [i.e., the soul] with­drew his hand from ruling his incomparable body.

It is related that when this prince was in his last agony he looked at the ceiling of the apartment, raised his hand, and said: ‘The Most High is my Companion!’ He then dropped his hand again, and departed to the eternal world. On that occasion the inmates of the nuptial chambers of modesty raised shrieks of lamentation and wailing. Fatti­mah Zohrâ said: ‘Alas, my father, thou hast responded to the call of the Almighty! Alas, my father, the gardens of paradise are thy dwelling-place! Alas, my father, thy death makes Jebrâil exclaim: “O apostle of God! O prophet of mercy! We shall receive no more revelations!” Nor will Jebrâil visit us. O God Most High, cause the soul of Fattimah to join his soul! O God Most High, cause me to participate in the reward of Thy favourite, and do not exclude me on the day of the resurrection from his interces­sion!’ And Ssiddyqah cried aloud: ‘Alas for the prophet who has preferred poverty to riches, and destitution to opulence!—

O my heart, truth teaches you
To prefer poverty to riches.

‘Alas for the pious man who never slept during whole nights on the couch of rest from grief for the sins and transgressions of his people; who constantly practised patience, who never ceased to combat evil passions, who never gave a thought to forbidden things, who was never morose, who never closed the gates of beneficence and liberality against the poor and destitute! His brilliant teeth were broken by stones which his miserable foes had thrown at him! His forehead of happy presage was enveloped in the turban of the vicissitudes of the times! His blessed stomach was for two consecutive days deprived of the nourishment even of barley bread!’

It is related that when the holy soul of his lordship had departed from his unparalleled body, the males of the family entered the august apartment, and a curtain was suspended between them and the ladies. A voice, the owner of which could not be discovered, then uttered the following words: ‘Salutation to you, O ye members of the family! The blessing and mercy of God be on you! All who live must die, but you shall receive your reward for all your calamities and misfortunes from the Supreme Judge. Be comforted, trust in the Lord, and take refuge with Him. Because, indeed, he only is struck by misfortune who is excluded from Divine favour.’ When this allocution had ceased, A’li B. Abu Ttâleb—u. w. b.—asked the companions: ‘Do you know the speaker?’ They replied: ‘No.’ He said: ‘It was Khizer,* who has brought us consolation.’ It is related that when a number of companions, who were in the mosque, heard the wailings and lamentations of the females on account of the death of his lordship the refuge of termination, they were so confused that some became dumb, some mad, and some fell sick. It is on record that when his lordship the receptacle of the apostolate expired, O’mar B. Alkhattâb shouted to the people, and swore that the apostle of God had not died, but had fallen into a trance like Moses. He said: ‘I swear by Allah that his lordship will yet remain alive in this world until he cuts off the tongues of the liars and hypocrites.’

There is also a tradition that the hypocrites of Madinah said: ‘Had Muhammad been a prophet, he would not have died’; whereon O’mar, who had heard these words, drew his sword from the scabbard, took up his position at the door of the mosque, and exclaimed: ‘I shall cut any man in twain who asserts that the apostle of God has departed from the perishable to the imperishable world.’ When some professors of Islâm heard these words of O’mar, doubts arose in their minds whether his lordship had died or not. On that occasion Asmâ, the daughter of O’mys, placed her hands between the shoulders of the prophet—u. w. b.— could not find the seal of prophecy, and exclaimed: ‘Verily the lord of apostleship—u. w. b.—has taken leave of the perishable world, because the seal of prophecy has dis­appeared.’ These words convinced many persons that this prince had departed from this world.

It is said that when his holy and prophetic lordship expired, Abu Bakr happened to be in his own house; but when he heard of the dreadful event he quickly departed, looked in the apartment of A’ayshah, and exclaimed: ‘Alas for Muhammad! alas, he is dead!’ He arrived weeping in the mosque of his lordship the refuge of termination, where he found the people in great distress. He looked at no one, but went to the house of A’ayshah, lifted the Redâ from the blessed countenance of the apostle of God, and kissed some of the limbs of his lordship, saying: ‘Thou art to me like a father; thou art sweet whether living or dead.’ Then he left the sacred mansion, and beheld O’mar standing among the people and shouting: ‘The apostle of God has not died.’ Abu Bakr then requested O’mar to sit down, but ineffectually; therefore he exclaimed: ‘O man, verily the prophet has expired. Knowest thou not that God the Most High, whose name be praised, has said in the glorious Qurân, “Verily thou wilt die, as they have died,” and also, “We have not created any human being immortal before thy time”? Verily he has died, and they are immortal [in the next world].’ After that Abu Bakr mounted the pulpit of the best of men; the people left O’mar alone, and assembled around Abu Bakr, who first preached a sermon, commencing with the praises of God the Most High, and regret for the decease of the prince of existences. Then he said: ‘Be it known to those who worshipped Muhammad that he is verily dead; and be it known to those who wor­ship God that Allah is eternal, and dies not.’ After these words he recited the blessed verse, ‘Muhammad is but an apostle, who was preceded by other apostles; and if he dies or is killed, will ye retrace your steps?’* till the end. He also repeated the verse, ‘Verily thou [O Muhammad] wilt be dead, and they will be dead.’ O’mar says: ‘I swear by Allah that I imagined I had not heard this verse ere it was uttered by Abu Bakr; I began to tremble, and fell to the ground.’ It is related that after the sermon of Abu Bakr the people were convinced that the apostle of God had expired, and therefore they exclaimed: ‘We belong to Allah, and to Him we shall surely return.’* Then Abu Bakr endeavoured to console and to solace the members of the family, telling them that it was now their duty to wash, to shroud, to arrange, and to inter the body of his lordship. Then he hastened with O’mar and with Abu O’baydah Jurrâh to the Saqayfah* of the Bani Saa’d, because he had heard that the chief Anssâr had assembled there for the purpose of appointing a successor [to Muhammad], as will be related afterwards.