The knower [1] is the one who has realized the station of annihilation [2] and…

The knower [1] is the one who has realized the station of annihilation [2] and subsistence [3].

In the name of Allah, the Most Gracious, the Most Merciful. May Allah bless our master and lord Muhammad, his family, and his companions, and grant them abundant peace. Praise be to Allah, the Great, the Most High, the Creator, the Maker, the Fashioner, Possessor of might and majesty, bounty, generosity, grace, and favor, abundant giving, plentiful goodness, and gifts; the Appointer of death, life, provisions, and terms; the Ever-Living, the Eternal, the Everlasting without cessation; exalted above indwelling ¹, union ², partners, peers, and likenesses; the Resurrector of the dead after their annihilation and the reduction of their bodies to decay and dissolution. Blessings and peace be upon our master and lord Muhammad, the Seal of the Prophets and the Chief of the Messengers. To proceed: When I had finished recording his Muhammadan characteristics ³, his unique beautiful morals, attributes of perfection, surpassing beauty, exquisite description ⁴, radiance, comeliness, excellence of conduct and inner state, and beautiful deeds; his dazzling miracles and widely transmitted special qualities ⁵; and the most noble merits and traits—in the journey before this—I followed that with discourse here on his death, at whose horror solid mountains melt, from whose grief and calamity livers shatter, veins and joints sever, minds become bewildered, and youths, elders, nursing mothers, and children turn gray—were it not that Allah overtook us with His hidden kindness and treated us with pure generosity through His tenderness and compassion, and gave us glad tidings through his saying, may Allah bless him and grant him peace: "My life is good for you, and my death is good for you," And his saying: "O people, I am only a human like you; soon the messenger of my Lord will come to me and I will respond." Then he urged adherence to the Book of Allah and enjoined [kindness to] his household. The scope of speech on this topic is limitless due to its breadth and extension. O Allah, grant us the intercession of this noble Prophet, cause us to die upon his creed, make us of his pure party, his partisans, and his lovers; bring us to his Basin ⁶, give us to drink from his cup, neither disgraced nor regretful, neither doubting nor altering, neither changing, nor tempting nor tempted. Amen, O Lord of the worlds. Tears have flowed from me like blood upon the cheek, * and my heart and ribs are a dwelling for flame. How can I be calm while anguish is in the belly? * How can I be comforted while the Beloved is departing? How can life be sweet after his loss? * Who will give me the meadow of reunion and pastures? Who will gather me with those I love? * Will the gatherings ever bring me together with the Beloved? Come, let us lament the loss of Muhammad, * and the nightingales in their warbling also join. Let us sigh until we make earth and heaven weep, * and tears pour from us like a flood. We have lost the most noble of messengers, their imam, * and the one who gathers all kinds of beauty and virtue. Do you know the mercy of the Chosen One ⁷ towards you? * What benefits come to you from him? You, in your worldly life, obey your Lord * and disobey Him for a time, while Ahmad intercedes. At death, the Chosen One greeted * all of you and those who follow the truth. Abu Bakr came and kissed the forehead * of Ahmad, with abundant tears flowing. He said to him: "You are good, alive and dead, * before Allah; remember us, for your bounty is vast." O how desolate are the corners of Medina after him! * And the Qur'an, for the sublime revelation, is interrupted. By Allah, O lovers of the face of Muhammad * and his vision, let not your remembrances cease ⁸. Incline towards him with yearning and passion, * O love of a Beloved lost to the ardent lover. Bless him perpetually and greet him, * and follow his radiant Sunnah forever. And his great form, when mentioned, visualize, * that his dazzling lights may envelop you. The calamity of his loss has struck you all; * your goods will be returned to you for that. He is the highest goal for you on your Day of Gathering, * and that is with Allah a trust for you. Congratulations to you, O community of the Chosen One; rejoice! * For you, with Taha ⁹, are the ways to salvation. Authentic traditions with sound chains and transmission, reports whose virtues have covered valleys and heights, and hadiths informing of the death of the Master of Existence, his transfer to the Abode of Honor and Eternity, and his arrival before his Lord with joy, delight, and bliss. Said its author—may Allah honor him with His good pleasure, treat him with His bounty, pardon, and forgiveness, benefit him in both worlds by the reward of what his tongue uttered, and make it a means for him to accompany his Beloved, our master Muhammad, may Allah bless him and grant him peace, in His holy presence and the paradises of His gardens: When I had finished recording what Allah facilitated for me of the mention of his Ahmadan characteristics ¹⁰, his pure and virtuous beautiful attributes, his blessed, pure, Muhammadan special qualities, and his dazzling, noble, Chosen ¹¹ miracles, I followed that with the mention of his accepted and pleasing death, the manner of his transfer to the Abode of the Honor of his Lord, lofty and sublime, and what Allah bestowed upon him of the renowned high stations and the holy elevated ranks, and what He honored his mercy-covered community with, by His grace, of chambers, palaces, and a pleasing, pleasant life. So I say: From Allah is acceptance and approval, interspersing its expressions with prayers of exquisite meanings and rhymes, by which souls are delighted and ears take pleasure—namely: O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose hearts are molded to love him, the most beloved of those whom Allah chose for Himself and selected from His creation, and drew near to His presence; the most excellent of those who called the servants to Him, devoted himself to His good pleasure, and established His Sunnah; who, when he had completed the term of his life, after having stood for Allah in His command, manifested His religion and spread it, strived in His obedience and piety, legislated for his community and advised them, showed them the paths of religion and clarified them, erased the traces of polytheism and obliterated them, abrogated its rulings and effaced them, lowered its banners and reversed them, established the laws and ordinances, strengthened the pillars of faith and Islam, made clear the lawful and unlawful, delivered what he was charged with and fulfilled it, conveyed what he was entrusted with and discharged it, exalted the beacon of truth and raised it high, refuted the side of falsehood and humiliated it—Allah transferred him to the Abode of His Honor ¹² and the sanctity of His mercy, the place of His good pleasure and everlasting bliss, and the paradises of His Garden.

O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose face Allah adorned with his mark and sign, and the most honored of those whom He purified in the palaces of His gardens and the abode of His station. When he returned from his pilgrimage to Medina, he stayed there for the remainder of Dhu al-Hijjah, in the year ten. Then the year eleven began, and he remained there through Muharram and Safar, continually being reminded of the approach of his term and his transfer to the abode of his success through the pleasure of his Lord and His generosity. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved of abundant grace and favor, Your chosen one who stood for You in obligatory and supererogatory acts. When it was the end of Safar in the year eleven, he went out in the middle of the night and said to his freedman Abu Muwayhiba: 'I have been commanded to seek forgiveness for the people of al-Baqi' ¹³, so come with me.' So he went with him. When he stood among them, he said: 'Peace be upon you, O inhabitants of the graves.' He sought forgiveness for them, then said: 'Congratulations to you for what you have attained, unlike what people are in. Trials have come like pieces of a dark night, one following another, the later worse than the former.' Then he turned to me and said: 'O Abu Muwayhiba, I have been given the keys of the treasures of the world and eternal life therein, then Paradise, and I have been given the choice between that and meeting my Lord. I have chosen the meeting of my Lord and Paradise.' O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose star shone on the horizon of prophethood and appeared, the most noble of those whose fame spread throughout the universe and became renowned. When he sought forgiveness for the people of al-Baqi' and returned to his family, his pain began that day, which was Wednesday, the end of Safar. He developed a fever and a headache. He entered upon Aisha and found her suffering from a headache, saying: 'Oh, my head!' He said to her: 'Rather, by Allah, O Aisha, oh my head!' His pain intensified, and he would visit his wives until his illness became severe in the house of Maymuna. He asked his wives for permission to be nursed in the house of Aisha, and they permitted him. So he went out to it supported by two men, his feet dragging on the ground, they being al-Abbas and Ali, and that was on her day. He stayed with her until he passed away. The duration of his illness was twelve days, and it is said fourteen. * Ease for yourself from the calamities that have come * And remember him in every forbidden thing you choke on * After Ahmad, my resting place becomes settled * After the Messenger, do not consider anything equal to what occurred * The loss of the one afflicted by it has lessened the caution * So bid farewell to the House, the Corners, and the Stone ¹⁴ Facing Tayyiba ¹⁵, while Allah transfers him * to His pleasure, he had not yet endured beyond that. Then he settled with a complaint he was treating * overwhelming the rooms and chambers with its force ¹⁶ Until his turn ended in the house of Aisha * on her day, following breaths and traces So he lay in her lap, his secrets revealed * with a cheerful face except for glances and looks He distracted all people from their livelihoods * the death of the Messenger, or some denied the news Oh, what a system that spent the night in anxiety * had it not been for Abu Bakr al-Siddiq, it would have scattered If you are one who takes heed, look at the day and tomorrow * while the earth is barren and the religion of Allah has appeared He was not satisfied with anything but a grave that contained him * which was the bed for him in his sleep, destined O grave of Ahmad, is there a visit of an Imam * before death that delights the ear and eye? And is there a walk to Tayyiba that brings it near * O Tayyiba, if you come on his day, it will be empty Then the soul inhales in its regions a fragrance * that heals illness and removes sin and harm And I seek refuge in the belly of the earth from distress * on its surface, which left neither sun nor moon I praise Allah for the secrets of His power * a determination that traverses to Him, both desert and city And strength rising with the weak of resolve * and an argument that strings together evenings and mornings O love of Ahmad, be for me in his visit * the strongest support until I fulfill my desire ¹⁷ May Allah send prayers that never cease * more abundant than wind, trees, and rain Upon the bringer of glad tidings, the warner, the chosen one in generosity * from every pure and clean loin and back Upon the son of Amina, the eraser through his religion * of those who disbelieved in Allah and Islam And his noble, pure family, and those who * gave shelter and shared in tribulation and supported And the mothers of all believers, and those who * followed his guidance, prayed, and sacrificed And the victory of Allah, beautiful and great * indeed, he lamented and wept for Allah and triumphed O Abu al-Walid, you have stirred up sorrow in me * and you have revived passion, grief, and distress And you are a poet, may Allah elevate all * you breathed upon them with the Spirit of Holiness, powerful O mercy of Allah, be not humbled * upon his grave, and wipe the dust from his face For he is a forerunner, and the forerunners have * in creation, to wipe the sides and dirt And preserve for him the pulpit of creation as an honor * that encompassed all, neither the city nor the tent was exempt And he did not draw a tongue in speech * but rather drew a sharp, remembered sword O you who said, 'Allah helped the Messenger through him' * may you always be renowned in the Garden of Firdaws ¹⁸ O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whom Allah chose for His presence and selected, the greatest of those whom He chose for prophethood from His creation and approved. When his pain intensified in the house of Aisha and Umar, he said: 'Pour over me water from seven waterskins that have not been untied or loosened.' And in another narration: 'From different wells, so that I may give my final instructions to the people.' Aisha said: So we seated him in a washing tub belonging to Hafsa bint Umar, then we began to pour over him from those waterskins until he started signaling to us that we had done enough. Then he went out and stood that day as a preacher. He praised Allah and extolled Him, sought forgiveness for the martyrs who were killed on the day of Uhud, then said: 'O you, the emigrants, you are increasing, while the helpers are not increasing. The helpers are my close companions to whom I turned for refuge. So honor their noble ones and overlook their wrongdoings.' Then his pain increased after that until Allah took his soul. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the descendant of the pure celestial ones, the model of the excellent scholars. It is narrated that five nights before his death, he went out with the edge of his cloak tied around his head, ascended the pulpit, praised Allah and extolled Him, then prayed for the companions of Uhud and sought forgiveness for them, praying for them extensively. Then he said: 'Indeed, a servant among the servants of Allah was given the choice by Allah between ¹⁹ being granted the bloom of this world as he wished, and he chose what is with Him.' Abu Bakr wept and said: 'O Messenger of Allah, may our fathers and mothers be sacrificed for you.' The people were amazed at his words, but later they understood that the Messenger of Allah, peace and blessings be upon him, was the one given the choice, and Abu Bakr was the most knowledgeable of them about that. The Prophet, peace and blessings be upon him, said: 'The most generous of people to me in his companionship and wealth is Abu Bakr. If I were to take a close friend from the earth, I would take Abu Bakr as a close friend, but rather the brotherhood of Islam. No door shall remain in the mosque except it be closed, except the door of Abu Bakr.'

a virgin ²⁰ and he advised goodness to the Ansar ²¹. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the light of the two eyes ²², and the Prophet of mercy, pure in origin and in both births ²³, who, when his pain intensified, said: "Order Abu Bakr to lead the people in prayer." So he led them in prayer during those days, it is said, seventeen prayers. And whenever he felt some relief, he would go out and pray with the people. Once he went out between two men, al-‘Abbas and ‘Ali, his feet dragging on the ground, and he led the people in prayer sitting while they were standing, with Abu Bakr on his right making the people hear. In the hadith of Jabir ²⁴, the last prayer the Messenger of Allah (peace be upon him) prayed was in a single garment, wrapped around him, behind Abu Bakr, and it was the second rak‘a ²⁵ of the dawn prayer, then he completed his prayer. It is said that he prayed behind him, following him, during this illness three times, and it is said twice. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad (11), the best of those whom the masters of the path ²⁶ follow in his conduct and way, and the most generous of those who encompassed all creatures with the gift of his generosity and goodness, who, when his pain persisted, his wives gathered around him while he was in the house of Maymuna ²⁷. When they saw what he was suffering, all those in the house agreed to give him a medicinal drink ²⁸, fearing that he had pleurisy ²⁹, so they did. Then the Prophet (peace be upon him) recovered after they had given him the drink, and he said: "Who did this?" They feared him and excused themselves by mentioning al-‘Abbas. So he held all those in the house accountable through al-‘Abbas, though he had no part in that. They said: "O Messenger of Allah, your uncle al-‘Abbas ordered us to do that, for we feared that you had pleurisy." He said: "It is from Satan, and Allah Almighty would not give him power over me nor afflict me with it, but this is the work of women. Let no one remain in the house without being given the drink, except my uncle al-‘Abbas, for my right hand does not reach him." So they gave the drink to all of them, and they gave it to Maymuna, who was fasting, because of the command of the Messenger of Allah (peace be upon him). Then the Messenger of Allah (peace be upon him) went out to the house of ‘A’isha (may Allah be pleased with her), supported between al-‘Abbas and ‘Ali (may Allah be pleased with them both), with al-Fadl ³⁰ holding his back, his feet dragging on the ground, until he entered the house of ‘A’isha (may Allah be pleased with her). He remained with her, overcome, unable to leave her house for another. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those through whom my worries and distresses are relieved, and the most beneficial of those from whom I seek healing for my illness and ailment, who, when (12) the Ansar saw that his illness was increasing in severity, they circled the mosque. Al-‘Abbas (may Allah be pleased with him) entered upon the Prophet (peace be upon him) and informed him of their presence and concern. Then al-Fadl entered and informed him similarly. So he extended his hand and said: "Here, give it to him." He said: "What are they saying?" He replied: "They say we fear that you might die." Their women cried out because of the gathering of their men around the Prophet (peace be upon him). So the Prophet (peace be upon him) rose and went out, leaning on ‘Ali and al-Fadl, with al-‘Abbas ahead of them, and the Prophet (peace be upon him) had his head bandaged, dragging his feet until he sat on a step of the pulpit. The people rushed to him, and he praised Allah and extolled Him, and said: "O people, it has reached me that you fear death for me, as if you are denying death. Why do you shrink from the death of your Prophet? Did I not announce to you, and was it not announced to you, that you yourselves would die? Did I ever make a prophet immortal among those to whom I was sent, that I should remain immortal among you? But I am going to my Lord, and you are going to me." O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, Your beloved, whose carpet and presence are illuminated ³¹, Your chosen one of noble lineage and family, Your intimate friend who, when his departure from this world drew near, gathered those of his Companions who were present in the house of ‘A’isha and said: "May Allah greet you with peace, may Allah have mercy, may Allah protect you," until he said: "I enjoin you to fear Allah, and I entrust you to Allah, and I appoint Him as your guardian (13) and I warn you against Allah. I am to you a trustworthy messenger, and that you should not exalt yourselves over Allah in His servants and His lands, for He said to me and to you: 'That is the abode of the Hereafter; We assign it to those who do not desire exaltation in the earth nor corruption, and the [best] outcome is for the righteous.' [Surah al-Qasas, verse 83]. We said: 'O Messenger of Allah, when is your appointed time?' He said: 'Now is the parting and the return to Allah and to the Garden of Refuge.' We said: 'O Messenger of Allah, who will wash you?' He said: '...' We said: 'O Messenger of Allah, in what shall we bury you?' He said: 'In these my garments if you wish, or in white garments, or in a Yemeni cloak.' We said: 'O Messenger of Allah, who will pray over you?' Then we fell down with our fathers and mothers, and we wept and he wept, and he said: 'Gently, may Allah have mercy. When you have washed me and shrouded me, place me on this my bed at the edge of my grave, then leave me for a while, for the first to pray over me will be my beloved and intimate friend Gabriel, then Michael, then Israfil, then the Angel of Death, then enter upon me in groups and pray over me and greet me with peace, and do not harm me with praise. Let the prayer over me begin with the men of my household, then their women, then you. And convey my greetings to those of my Companions who are absent, and convey greetings to those who follow my religion from this day until the Day of Resurrection.' We said: 'O Messenger of Allah, who will place you in your grave?' He said: 'My family, along with many angels from where you cannot see them.'" And he was taken (peace be upon him) on Monday, in the forenoon, at the same time he entered Medina, on the twelfth night of the month of Rabi‘ al-Awwal ³², in the year eleven of the Hijra ³³. On that occasion Abu Bakr recited these verses: (14) "O Messenger of Allah, you were our hope, and you were kind to us, not harsh. By your life, I do not weep for the Prophet's loss, but for what will come after him. It is as if, upon my heart at the mention of Muhammad, and what I will be after him... O Fatima, may Allah, the Lord of Muhammad, bless a body that lies buried in Yathrib ³⁴. I see Hasan, whom you have orphaned and left, to weep and call upon you today from afar. May my mother, my brothers, my uncle, my sons, my soul, and my wealth be your ransom, O Messenger of Allah. You were patient and delivered the message truthfully, and you stood firm, clear, and pure. If the Lord of mankind had kept you safe, we would have been happy, but His command was destined. Upon you be the peace of Allah as a greeting, and may you enter the Garden of Paradise, pleased." O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, Your beloved, pure in creation and character, Your chosen one praised for the great character in the Surah "Nun and the Pen" ³⁵, who, during his illness, advised concerning the Muhajirun ³⁶ when he gave a sermon, saying:

I fear for you that you will associate partners with God after me, but I fear for you the world, that you will compete for it. In another narration: and then you will fight and perish as those before you perished. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose deeds and words are accepted by You, and the greatest of those whose supplication for his community was answered and whose hope was fulfilled. When his death drew near, he called his daughter, our lady Fatima al-Zahra ³⁷, may God be pleased with her, and whispered to her: "Gabriel used to review the Quran with me once every year, and this year he reviewed it twice with me, and I do not see it except that my death has come." So she wept, and he said: "Do not weep, for you are the first of my household to join me, and you are the mistress of the women of Paradise." On Monday, while the Muslims were in rows for the dawn prayer, they were suddenly surprised by the Messenger of God, may God bless him and grant him peace, pulling back the curtain of his chamber. He looked at them as they were in rows in prayer, then he smiled and laughed. When his face became clear to them, may God bless him and grant him peace, it was like the page of a Quran ³⁸; they had never seen a sight more wonderful than his noble face when it became clear to them. They almost became so engrossed in joy at seeing him that they neglected the prayer. Abu Bakr ³⁹ stepped back on his heels to join the row, thinking that the Messenger of God, may God bless him and grant him peace, wanted to lead the prayer, as he had not come out to them for three days. He gestured to them to complete their prayer, then entered the chamber and lowered the curtain. That day he remained awake, and the people dispersed to their homes and needs, rejoicing, and they left him alone with the women. While they were in a state between hope and fear, unlike before, his pain intensified and his death came. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the bridegroom of spiritual stations and presences ⁴⁰, and the best of those through whose blessing the greatest terrors and regrets are removed on the Day of Gathering. When distress befell him at death, Fatima, may God be pleased with her, said: "O father!" He said to her: "There is no distress for your father after today; indeed, what has come to your father is something from which God will not spare anyone, to meet Him on the Day of Resurrection." He had a small vessel or a leather water container ⁴¹ with water, and he would dip his hand in the water and wipe his noble face, saying: "There is no god but Allah; indeed, death has its agonies." O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved, the effective remedy and incantation, and Your chosen one crowned with the crown of forbearance, knowledge, and piety. When the distress of death came upon him, he began to throw a small woolen garment ⁴² over his face, and when he felt suffocated, he would uncover his face and say: "May God curse the Jews and Christians; they took the graves of their prophets as places of worship" — warning against what they did. Aisha ⁴³ was with him and had heard him before say: "No prophet is taken [in death] until he sees his place in Paradise, then he is given the choice between the world and the Hereafter." When the time of death came, he lost consciousness, then regained it, and his gaze became fixed on the ceiling of the house. Then he said: "O Allah, with the Highest Companion ⁴⁴." In another narration, she heard him say: "O Allah, forgive me, have mercy on me, and join me with the Highest Companion." In another narration: "With those whom God has blessed" — the verse ⁴⁵. So I knew that it was good and that he would not choose to remain over meeting [his Lord]. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose appearance made ages and centuries proud, and the most blessed of those through whose blessing towns and fortresses are protected. When Abd al-Rahman ibn Abi Bakr al-Siddiq ⁴⁶, may God be pleased with them both, entered upon him during the throes of death, and in his hand was a fresh palm branch ⁴⁷ with which he was cleaning his teeth, he gestured to Aisha to hand it to him. She took it, softened it, and gave it to him. He cleaned his teeth with it, and no sooner had he finished than he raised his hand and finger and said: "I am with the Highest Companion" three times, or "O Allah, the Highest Companion." Then his hand fell, and he passed away, may God bless him and grant him peace, while leaning on Aisha's chest. Therefore she said: "The Prophet, may God bless him and grant him peace, died in my house, on my day, and between my throat and my chest" — that is, between her chin and chest. That was on Monday, by consensus, in Rabi' al-Awwal ⁴⁸, without dispute, when the sun had passed its zenith or when the forenoon was intense, at the same time he had entered Medina during his emigration. On the day he died, everything became dark, and we had not yet shaken the dust from our hands while we were burying him, until our hearts became unrecognizable. That was the twelfth of Rabi' al-Awwal according to the majority. He died after having lived in Medina for ten years, by consensus. The duration of his illness was twelve, thirteen, or fourteen days. There is disagreement about his age; the correct view is that he was sixty-three years old, and it is also said sixty. So bless him, O Allah, and his chosen family from the purest loins and noblest wombs, and his Companions who acted according to the rulings of the Sharia and all branches of knowledge, a blessing that fulfills our expectations, accomplishes our needs and affairs, and grants us mercy through its blessing at the end of life and the arrival of death, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose teeth gleamed in the gardens of divine knowledge and smiled, and the most fragrant of those whose sweet scent the lover inhaled and breathed. When Surah al-Nasr ⁴⁹ was revealed to him, he said to Gabriel, peace be upon him: "My death has been announced to me." Gabriel said to him: "And the Hereafter is better for you than the first [life], and your Lord will give you, and you will be satisfied" ⁵⁰. Then he went to the mosque and called Bilal ⁵¹ to announce the congregational prayer. He ascended the pulpit, praised God, and then exhorted them to fear God, the five prayers, zakat ⁵², adhering to what God had made lawful for them, and abandoning what He had forbidden. He warned them of the punishment of sins that have no veil before the Fire. He said to them: "God has decreed death for all His creation; no prophet, messenger, or angel brought near will escape tasting death." He asked them: "What kind of prophet was I to you?" They said: "May God reward you, O prophet, with the best reward."

They spoke well of him and praised him, and they testified that he had conveyed the message. Then Allah Almighty appealed to them: "Indeed, let no one come to me with a grievance against another that he had before me; let him seek retribution from him." Then Allah Almighty appealed to them a second time, then a third time. And he called Fatima, may Allah be pleased with her, and said: "My death has been announced to me," so she wept. He said: "Do not weep, for you are the first of my household to join me," so she laughed. Then the Prophet, may Allah bless him and grant him peace, exerted himself more strenuously than ever in matters of the Hereafter, as previously mentioned. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the source of blessing and security, the gift of grace, generosity, and favor. When he was in pain, he bandaged his head and said to al-Fadl ibn al-Abbas: "Take my hand." So he took his hand until he sat ⁵³ on the pulpit. He praised Allah and extolled Him, then said: "O people, I praise Allah to you, there is no god but He. Indeed, I have been informed that I am to join my Lord. So whoever has a claim against me, here I am among you, let him seek retribution from me. Whoever I have flogged on the back, here is my back, let him take retribution from it. Whoever I have insulted in honor, here is my honor, let him take retribution from it. Whoever I have taken property from, here is my property, let him take from it. And let no man say, 'I fear enmity from the Messenger of Allah, may Allah bless him and grant him peace.' Indeed, enmity is not in my nature nor my concern. Indeed, the most beloved of you to me is the one who takes a right from me if he has one, or absolves me, so that I meet Allah Almighty with a clear conscience. And I see that this is not sufficient for me until I stand before you repeatedly." Al-Fadl said: Then he descended and prayed the noon prayer, then returned and sat on the pulpit and repeated his first statement about enmity and other matters. A man stood up and said: "O Messenger of Allah, I have three dirhams due from you." The Prophet, may Allah bless him and grant him peace, said: "As for me, I do not confirm anyone's claim nor put him under oath. How did you come to have a claim against me?" He said: "O Messenger of Allah, do you recall the day when the poor passed by you and you ordered me to give him three dirhams?" He said: "Give them to him, O Fadl." Then he said: "O people, whoever has a claim against me, let him fulfill it. And let no man say, 'He will disgrace...' ...the Muslims wept, and they said: "Do you think 'Ukkasha will strike the Messenger of Allah, may Allah bless him and grant him peace?" When he looked at the belly of the Messenger of Allah, may Allah bless him and grant him peace, which was like fine Egyptian linen, he could not control himself and kissed his belly, saying: "May my father and mother be your ransom, and who can bear to seek retribution from you?" The Prophet, may Allah bless him and grant him peace, said: "Either you strike or you forgive." He said: "I have forgiven, hoping that Allah will forgive me on the Day of Resurrection." The Prophet, may Allah bless him and grant him peace, said: "Whoever wishes to see my companion in Paradise, let him look at this old man." The Muslims stood up and began kissing his hands, saying: "Blessed are you, you have attained high rank and the companionship of the Messenger of Allah, may Allah bless him and grant him peace, in Paradise." Then the Messenger of Allah, may Allah bless him and grant him peace, fell ill that same day, and he was ill for eighteen days, during which people visited him. He was born on a Monday, sent as a prophet on a Monday, and died on a Monday. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved of true insight and vision, and Your chosen one ⁵⁴ singled out for the great intercession in death and life. When his illness worsened on Sunday, and Bilal called the adhan and stood at the door, calling: "Peace be upon you, O Messenger of Allah, and the mercy of Allah. The prayer, may Allah have mercy on you." The Messenger of Allah, may Allah bless him and grant him peace, heard Bilal's voice, and Fatima said: "O Bilal, the Messenger of Allah, may Allah bless him and grant him peace, is today occupied with himself." So Bilal entered the mosque. When dawn broke, he said: "By Allah, I will either lead the prayer or ask permission from the Messenger of Allah, may Allah bless him and grant him peace." So he returned and stood at the door, calling: "Peace be upon you, O Messenger of Allah, and the mercy of Allah. The prayer, may Allah have mercy on you." The Messenger of Allah, may Allah bless him and grant him peace, heard Bilal's voice and said: "Come in, O Bilal. Indeed, the Messenger of Allah, may Allah bless him and grant him peace, is occupied with himself. Tell Abu Bakr to lead the people in prayer." So he went out with his hand on his head, saying: "O for help from Allah! The end of my hope! The breaking of my back! Would that my mother had not given birth to me, and if she had, that I had not witnessed this day from the Messenger of Allah, may Allah bless him and grant him peace." Then he said: "O Abu Bakr, indeed the Messenger of Allah, may Allah bless him and grant him peace, has ordered you to lead the people in prayer." So Abu Bakr, may Allah be pleased with him, stepped forward. He was a tender-hearted man, and when he saw the place empty of the Messenger of Allah, may Allah bless him and grant him peace, he could not control himself and fell down in a faint. The Muslims cried out in weeping. The Messenger of Allah, may Allah bless him and grant him peace, heard the clamor of the people and said: "What is this outcry?" They said: "From the commotion of the Muslims ⁵⁵ at your loss, O Messenger of Allah." So the Prophet, may Allah bless him and grant him peace, called 'Ali ibn Abi Talib and al-Fadl ibn al-Abbas, may Allah be pleased with them, and leaned on them. He went out to the mosque and led the people in two short rak'ahs. Then he turned his beautiful face to them and said: "O assembly of Muslims, I entrust you to Allah. Indeed, you are in His hope and trust. Allah is my successor over you, O assembly of Muslims. I enjoin you to fear Allah and to preserve obedience to Him after me. For I am leaving this world. This is the first day of the Hereafter and the last day of this world." At that, Hind bint 'Abd al-Muttalib recited verses: My heart flew and my hearing almost left me * When they said the Messenger is ill My pillar shook and my charm turned gray * And a long grief overcame me Then I struggled with sorrow and grief * That filled my chest with regret and wailing It is right for you, for the Prophet Abu al-Qasim * To weep for him night and evening And women, and every pure and noble one * Then we lamented, and all of us were occupied O people, do you not see what has befallen * My body, which is wasted by what is in it And I see that today my mind will go * And my heart is sick with his remembrance ⁵⁶ O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whom lovers are charged to love, and the most excellent of those upon whose heart and pages of his heart the jewels of revelation descended. When Monday came, his illness intensified. Then Allah revealed to the Angel of Death, peace be upon him: "Descend to My beloved and chosen one, Muhammad, may Allah bless him and grant him peace, in the most beautiful form, and be gentle with him in taking his soul."

Then the Angel of Death (peace be upon him) descended, and he stood at the door in the likeness of a Bedouin, then said: "Peace be upon you, O people of the house of prophethood, and the mine of the message, and the place of the angels' coming and going. May I enter?" So `A'ishah (may Allah be pleased with them both) said to Fatimah: "Answer the man." Fatimah (may Allah be pleased with her) said: "May Allah reward you for your coming, O servant of Allah. The Messenger of Allah (may Allah bless him and grant him peace) is occupied today with himself." Then he called a second time, and `A'ishah said to Fatimah (may Allah be pleased with them both): "Answer the man." Fatimah (may Allah be pleased with her) said: "Indeed, the Messenger of Allah (may Allah bless him and grant him peace) is occupied today with himself." Then he called a third time—or he said: he called out a third time—and said: "Peace be upon you, O people of the house of prophethood, and the mine of the message, and the place of the angels' coming and going. May I enter? For entry is unavoidable." So the Messenger of Allah (may Allah bless him and grant him peace) heard the voice of the Angel of Death and said: "O Fatimah, who is at the door?" She said: "O Messenger of Allah, there is a man at the door seeking permission to enter. We answered him time after time, and on the third call he called out with a voice from which my skin shuddered and my limbs trembled." So the Prophet (may Allah bless him and grant him peace) said: "O Fatimah, do you know who is at the door? This is the destroyer of pleasures, and the separator of gatherings. This is the one who makes widows of spouses and orphans of children, and the separator of sons and daughters. This is the destroyer of homes and the builder of graves. That is Death (peace be upon him)." So the Angel of Death entered. When he came before the Messenger of Allah (may Allah bless him and grant him peace), the Messenger of Allah (may Allah bless him and grant him peace) said to him: "O Angel of Death, may Allah have mercy on you, have you come to me as a visitor or as a taker (of my soul)?" He said: "I have come to you as a visitor and a taker. And Allah has commanded me not to cause you fear, O Messenger of Allah, except with your permission, and not to take your soul except with your permission. So if you permit me to take (it), I will do so; and if you do not permit me, I will return to my Lord." So the Messenger of Allah (may Allah bless him and grant him peace) said to him: "O Angel of Death, where have you left my beloved Jibril?" He said: "I left him in the lowest heaven, and the angels are offering him condolences concerning you." And it was not long before Jibril (peace be upon him) came to him, and stood at his head. So the Messenger of Allah (may Allah bless him and grant him peace) said: "O Jibril, the departure from this world is near, so give me glad tidings of what I have with Allah." He said: "I give you glad tidings, O beloved of Allah, that I have left the gates of Paradise opened, and the angels have stood in rows with spirit and fragrance, greeting your soul, O Muhammad." He said: "Praise be to my Lord, so give me glad tidings, O Jibril." He said: "The gates of the Fire have been..." Then the Angel of Death drew near and undertook the taking of the soul of the Messenger of Allah (may Allah bless him and grant him peace). When the soul reached the knees, the Prophet (may Allah bless him and grant him peace) said: "Oh!" When the soul reached the navel, the Messenger of Allah (may Allah bless him and grant him peace) groaned: "And the agony!" And Fatimah (may Allah be pleased with her) said: "Let me be near to ease your agony, O father." When the soul reached the chest, the Messenger of Allah (may Allah bless him and grant him peace) said: "O most intense heat of death!" Then Jibril (peace be upon him) turned his face away from the Messenger of Allah (may Allah bless him and grant him peace). So he (may Allah bless him and grant him peace) said: "O Jibril, do you dislike looking at me?" Jibril (peace be upon him) said: "O my beloved, and who can bear to look at you while you are enduring the agonies of death?" Then the Messenger of Allah (may Allah bless him and grant him peace) was taken (in death). `Ali ibn Abi Talib (may Allah be pleased with him) washed him, with Ibn `Abbas pouring water over him, and Jibril was the third of them. He was shrouded in three white garments, and carried on the bier. Then they brought him into the mosque and placed him therein, and the people left him. The first to pray over him (may Allah bless him and grant him peace) was the Lord, Mighty and Majestic, from above His Throne, Exalted is He. Then Jibril led (the prayer), then Mika'il, then Israfil, then the angels in groups. So `Ali (may Allah be pleased with him) said: "We heard a murmuring in the mosque but saw no person, then we heard a caller calling out: 'Enter, may Allah have mercy on you, and pray over your Prophet (may Allah bless him and grant him peace).' So we entered and stood in rows, as the Messenger of Allah (may Allah bless him and grant him peace) had commanded us. We said the takbir (Allahu Akbar) with the takbir of Jibril, and we prayed over the Messenger of Allah (may Allah bless him and grant him peace) with the prayer of Jibril, and none of us preceded the Messenger of Allah (may Allah bless him and grant him peace). Then `Ali ibn Abi Talib, Ibn `Abbas, and Abu Bakr (may Allah be pleased with them) entered the grave, and the Messenger of Allah (may Allah bless him and grant him peace) was buried. When the people had departed, Fatimah said to `Ali ibn Abi Talib (may Allah be pleased with him): "O Abu al-Hasan, have you buried the Messenger of Allah (may Allah bless him and grant him peace)?" He said: "Yes." And Fatimah said: "And how could your souls be content to heap dust upon the Messenger of Allah (may Allah bless him and grant him peace)? Was there not in your hearts mercy for the Messenger of Allah (may Allah bless him and grant him peace)? Was he not for you the teacher of good?" He said: "Indeed, O Fatimah, but it is the command of Allah, Mighty and Majestic, which cannot be repelled." So she began to weep and lament, saying: "O father, now Jibril is cut off from us, and Jibril used to bring us revelation from heaven." The Shaykh Abu Nu`aym (may Allah be pleased with him) said: And this...

The hadith is from al-Fadl ibn 'Abbas, not 'Abdullah, may Allah be pleased with him: Come, let us weep for Nuh ⁵⁷ for the loss of Muhammad, And for the leaves in their warbling, we also join in lament. And we wail until we make the earth and sky weep, And our tears pour down like a flood. We have lost the most noble of the messengers, their imam, And the one who gathers all kinds of beauty and virtue. Do you know the mercy of the Chosen One ⁵⁸ towards you, And what benefits come to you from him? You, in your worldly life, obey your Lord, And disobey Him for ages, while Ahmad ⁵⁹ intercedes. If you do good, its acceptance is hoped for, Or if evil, forgiveness from Allah is forthcoming. And at 'Arafat ⁶⁰, the peace of the Chosen One Is upon all of you who follow the truth. And you know what you will see at your gathering ⁶¹ Of good from him and calamities that are crushing. And ten intercessions ⁶² he has for you tomorrow, For him, in congratulations and salvation, there are positions. And a Basin ⁶³ and a River ⁶⁴, and the Banner ⁶⁵ and his shade, To which all the saints hasten. His intercession, by Allah, never ceases for you, In this world and the next, from one like Taha ⁶⁶ who defends. And what befell the Companions on the day of his death, From him you see one sitting crippled, humbly. And among them are silent ones, still in body, quiet, Their color from sorrows a deep yellow. And among them are those stunned, struck by calamity, Not knowing their own state or what they do. And among them is Abu Bakr, the successor of Ahmad, Whose courage surpasses all the Companions. He stood as a preacher, admonisher, and reminder, His deeds, by Allah, were excellent among them. And Abu Bakr came and placed his forehead Before Ahmad, with abundant tears flowing. And he said to him: "You are pure, alive and dead, In the sight of Allah, so remember us, for your bounty is vast." And the corners of Medina became desolate after him, And the Furqan ⁶⁷ of the glorious revelation has its verses cut off. So by Allah, O lovers of the face of Muhammad, And his vision, his remembrances never cease. Incline towards him with yearning and passion, For the love of a beloved is not lost in the lover. And send blessings upon him perpetually and peace, And follow his radiant Sunnah ⁶⁸ throughout time. And his great image, in remembrance, personify, So that the shining lights of Taha may cover you. A calamity has struck you all: his loss, For your rewards will increase because of that. He is the highest forerunner ⁶⁹ for you on the day of your gathering, And that is a trust for you with Allah. Congratulations to you, O nation of the Chosen One, rejoice, For you have, with Taha, paths to salvation. So you believed in the unseen through the Chosen One, and indeed Treasures of my Lord's bounty are prepared for you. And you will see the Chosen One, while your hearts Are longing for him, hungry for his meeting. And you will miss seeing him with your souls, And your children, when desires are restrained. So O my Lord, forgive me, my family, and my brothers, For Your door is open and Your goodness is widespread. And send blessings upon the Chosen One as long as the east wind blows, And upon his family and Companions and those who follow. O Allah, send blessings and peace upon our master Muhammad, Your beloved, Described with pure traits and noble character, and Your chosen one, singled out for the Praiseworthy Station ⁷⁰, the Means ⁷¹, and the Virtue, who, when he fell unconscious during his illness and regained consciousness, said: "The prayer is present." They said: "Yes, O Messenger of Allah." He said: "Order Abu Bakr to lead the people in prayer," or he said "with the people." Then he fell unconscious, then regained consciousness and said: "Order Abu Bakr to give the call to prayer, and order Abu Bakr to lead the people in prayer." 'Aisha, may Allah be pleased with her, said: "My father is a tender-hearted man; when he stands in that place, he will weep and will not be able. So order someone else." He said: Then he fell unconscious, then regained consciousness and said: "Order Bilal to give the call to prayer, and order Abu Bakr to lead the people in prayer." Then the Messenger of Allah, may Allah bless him and grant him peace, felt some relief and said: "Find someone for me to lean on." So Barira and another man came, and he leaned on them. When Abu Bakr saw him, he wanted to step back, but he gestured to him to stay in his place until Abu Bakr finished his prayer." Then when the Messenger of Allah, may Allah bless him and grant him peace, passed away, 'Umar, may Allah be pleased with him, said: "By Allah, I will not hear anyone mention that the Messenger of Allah has died except that I will strike him with this sword of mine." He said: "The people were illiterate; there was no prophet among them before him. So the people held back and said: 'O Salim, go to the companion of the Messenger of Allah and call him.' So I went to Abu Bakr, who was in the mosque weeping in bewilderment. When he saw me, he said to me: 'Has the Messenger of Allah died?' I said: 'Umar says: I will not hear anyone mention that the Messenger of Allah has died except that I will strike him with this sword of mine.' He said: 'Go.' So I went, and he came, and the people had entered upon the Messenger of Allah. He said: 'O people, make way for me.' So they made way for him, and he came until he bent over him and touched him, and said: 'Indeed, you are mortal, and indeed, they are mortal.' Then they said: 'O companion of the Messenger of Allah, has the Messenger of Allah died?' He said: 'Yes.' They said: 'And how?' He said: 'A group enters, says the takbir ⁷², prays, and supplicates, then leaves; then another group enters.' They said: 'O companion of the Messenger of Allah, shall the Messenger of Allah be buried?' He said: 'Yes.' They said: 'Where?' He said: 'In the place where Allah took his soul. For Allah did not take his soul except in a good place. Know that he has spoken the truth.' Then he ordered that he be washed in his garments. And the Muhajirun ⁷³ gathered to consult. They said: 'Let us go to our brothers among the Ansar ⁷⁴ and include them in this matter.' The Ansar said: 'An amir from us and an amir from you.' Then 'Umar ibn al-Khattab, may Allah be pleased with him, said: 'Who has the like of these three?' {The second of two when they were in the cave, when he said to his companion, "Do not grieve; indeed Allah is with us." ⁷⁵} Who are they? And he spread his hand and pledged allegiance to him, and the people pledged allegiance to him in a good pledge. O my two friends, how many a great calamity has struck, When farewell and departure came. And what youth can bear patience one day, When the beloved and the friend have departed? When the beloved departs, my cheek is exposed To a stream of tears forever flowing. When the beloved departs, my heart has No way to attain desires ever. When the beloved departs, every life's Sun of bliss has set. When the beloved departs, every body Is sick with separation, ever emaciated. When the beloved departs, every lover Is afflicted with withering along with his change. And he never forgets the beloved nor is consoled, And the lover's turning away from him is impossible. Leave the lovers to weep for him always, And from longing for him they do not turn away. Leave me to lament the best of creation, For in his loss there is no beautiful patience. His calamity has struck every soul Of Islam, as long as the noble one remains. What a dire calamity and disaster On the evening when it was said: "The Messenger has died." And it was said: "Muhammad has come to a grave, And his body has settled therein." Do you not marvel at the cheek, exalted in rank, Over the shining moon, which encompasses him? And he concealed a sea of guidance and a sun Of prophethood, which has no equal ever. And at his death, the nobles all slipped, Except for al-Siddiq ⁷⁶; that is the noble one.

And what intellect could bear patience there? So do not wonder if men cry out. As for al-Murtaḍā ⁷⁷ 'Umar ⁷⁸, he called out: 'My beloved has not died, and tomorrow he will assault.' He will assault all creation when he draws a sword and says: 'Muḥammad is alive and majestic.' The father of the two grandsons ⁷⁹ was seated out of majesty, and Dhū al-Nūrayn ⁸⁰ was silenced by bewilderment. They remained thus until Abū Bakr al-ʿAtīq ⁸¹ came to them, and in him was hope. He uncovered the veil from the face of Ṭāhā ⁸² and kissed him, his tears flowing. He said: 'O my beloved, you are good, alive and dead,' and al-ʿAtīq was withered by it. He ascended the highest pulpit as a speaker, and most people heard what he said. He said: 'Muḥammad has truly died; by him my soul and your souls are consumed. Whoever worshipped him, he is now dead, a noble neighbor and guest in the earth. But whoever worships my God, He is alive, eternal, everlasting, never ceasing.' Oh the desolation of Medina after intimacy with Aḥmad ⁸³; it has no substitute for him. It was once made cheerful by revelation brought to Aḥmad by Jibrīl ⁸⁴. Now the dwellings have become empty, and the sun of its splendor has set. The houses and ruins wept for the Chosen One ⁸⁵, and the palm trees were scattered. Medina and Ṭāhā have become yearning, and there is no way to return to it. Perhaps the palm trees bent low, leaning as if they were slain there. When the palm trees grieve, my heart never inclines to a pleasant life. In Mecca there was a stone that greeted the Messenger of Allah when he passed by. My heart is harder than stone, for you are heedless of him and weary. Do I build—while weeping and wailing consume my life—a scant and little thing for the loss of my beloved? Even if my eyes wept like the seas for the Chosen One, the burning thirst would not be quenched. O community of Aḥmad the Guide, a great calamity has befallen you with the death of the Chosen One. Come, let us weep for him, for the youths and elders of Medina have wept for him. Let us strive in prayer upon him constantly, and follow his path and what he says. Let us remember his favor bestowed upon us, and not forget as the ignorant have forgotten. Let us humble ourselves at his mention, so that the sick may be healed by the mention of Muḥammad. Let us listen to the camel-drivers ⁸⁶ with him and incline to them, and let wailing from us continue. Perhaps, O my brothers, a shady shade may be granted us for the sake of Muḥammad. May Allah accept us through the rank of Ṭāhā, for our hope is only acceptance. May He admit us with the group of the best of creation, for Aḥmad is our guarantor of salvation. O possessor of al-Kawthar ⁸⁷ that heals breasts, and who gives to drink the Salsabīl ⁸⁸ at his side, grant me refuge, O Messenger of Allah, be for me when the fire encompasses us. The fire will not overcome me, no, for I have entry into the fortress of your rank. To your door, Aḥmad al-Ḥalabī ⁸⁹, comes, O Messenger of Allah, while he is a lowly specter. There is no veil between me and you, and the treasures of your bounty are not locked. My request, my master, is beyond count, and your bounty, my master, is immense. O Allah, bless and grant peace to our master and lord Muḥammad, the most eloquent of those who spoke Ḍād ⁹⁰ and spoke, the noblest of those who sat in the seats of lordship and advanced, concerning whose death it is narrated from ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, who was among the last to witness his death, peace be upon him, that he said: Three days before his death, peace be upon him, Jibrīl came to him and said: 'O Muḥammad, Allah, blessed and exalted, has sent me to you to ask you about what He knows better than you: How have you become? How do you find yourself?' He said: 'I find myself today pained and grieved.' On the second day, he came and said: 'O Muḥammad, Allah has sent me to you to ask you about what He knows better than you: How have you become? How do you find yourself?' He said: 'O Jibrīl, I find myself today grieved and pained.' On the third day, he came and said: 'O Muḥammad, Allah has sent me to you to ask you about what He knows better than you: How have you become? How do you find yourself?' He said: 'O Jibrīl, I find myself today pained and distressed.' Jibrīl said: 'O Muḥammad, this is the Angel of Death at the door seeking permission to enter upon you; he has never sought permission from anyone before you, nor will he seek permission from anyone after you.' He said: 'Permit him.' So he permitted him, and he entered, and Jibrīl departed. He said: 'Peace be upon you, O Messenger of Allah, and the mercy of Allah and His blessings. Allah has sent me to you and commanded me to obey you. If you command me to take your soul, I will take it; if you command me to leave, I will leave.' He said: 'Wait for me a little until my beloved Jibrīl comes to me.' So the Angel of Death departed and met Jibrīl in the air with seventy thousand angels, and Ismāʿīl ⁹¹, the treasurer of the world, with seventy thousand angels, and Riḍwān ⁹², the treasurer of Paradise, with seventy thousand angels. Jibrīl said: 'O Angel of Death, what did you do with the soul of my beloved?' He said: 'He told me to wait for your coming, so I left.' Then he swooped down and entered upon the Prophet, peace be upon him, and said to him: 'O Jibrīl, at times of hardship you have forsaken me.' He said: 'No, O my beloved, O Muḥammad, the gates of heaven have been opened, and the inhabitants of each heaven have set out waiting for your soul; when it passes by them, they pray upon it.' He said: 'It is not about this that I ask you. Give me good news, O Jibrīl.' He said: 'The gardens have been completed and their gates opened, and the Ḥūr al-ʿĪn ⁹³ have looked out waiting for your soul; when it passes by them, they pray upon it.' He said: 'It is not about this that I ask you, O Jibrīl. Give me good news.' He said: 'The keys of Paradise on the Day of Resurrection are in your hand, and it is forbidden to all mankind until you enter it.' He said: 'It is not about this that I ask you.' He said: 'Paradise is forbidden to all nations until your nation enters it.' He said: 'Now my eye is comforted. Then, O Angel of Death, proceed with what you have been commanded.' So he began to handle the soul of the Prophet, peace be upon him, with Jibrīl on his right, Mīkāʾīl ⁹⁴ on his left, Isrāfīl ⁹⁵ at his head, Ismāʿīl at his feet, and Riḍwān, the treasurer of Paradise, standing before him with two garments from the garments of Paradise. The Prophet, peace be upon him, was saying: 'O Jibrīl, where are you? Come closer to me, and call upon your Lord to make it easy for me.' Then the Prophet, peace be upon him, passed away. The women screamed and wept, and condolences were offered. A caller from the side of the house called out: 'O wives of Muḥammad, if you are patient, you will be rewarded; if you are impatient, you will be burdened with sin. It is not for one like Muḥammad, peace be upon him, that one should cry out and weep. May Allah honor you and us in Muḥammad, peace be upon him.' Asmāʾ ⁹⁶ answered him, saying: 'O owner of the voice, we do not cry out and weep for Muḥammad, peace be upon him; we only weep for the cessation of angels from our homes.' ʿAlī, may Allah be pleased with him, said: 'Do you know who this is? This is al-Khiḍr ⁹⁷; he has come to console you for Muḥammad, peace be upon him, and honor and generosity.' O Allah, bless and grant peace to our master and lord Muḥammad and to the family of our master Muḥammad, the best of those whose reality and essence were honored, and whose beauty of countenance and face was most beautiful. When the pain intensified upon him while he was in the house of ʿĀʾisha, may Allah be pleased with her, Bilāl ⁹⁸ came to him at the time of the dawn prayer and said: 'The prayer, O Messenger of Allah, may my father and mother be your ransom.' When he heard the voice of Bilāl, he uncovered his face and opened his eyes.

He said: "O Bilal, you have reached [the point]. Whoever wishes, let him pray, and whoever wishes, let him return." So Bilal returned weeping. Then he called him a second time and addressed him with the same words three times. On the third time, he said: "Who will lead the people in prayer? May my father and mother be your ransom, blessings and peace be upon you." He said: "Order Abu Bakr to lead the people in prayer." When Abu Bakr began [the prayer], the Messenger of Allah ⁹⁹ felt lightness in his body, so he came out leaning on al-Fadl ibn Abbas and Ali ibn Abi Talib ¹⁰⁰, may Allah be pleased with them, until he entered the mosque. When Abu Bakr, may Allah be pleased with him, saw him, he moved back in the row, and the Chosen One ¹⁰¹, may Allah bless him and grant him peace, stepped forward and led the people in prayer ¹⁰², shortening it. When he finished, he entered his house, and the throes of death ¹⁰³ began to overcome him, while he was swallowing his saliva, choking on it. Then he would regain consciousness occasionally and say: "O Gabriel ¹⁰⁴, where are you? Help me, my sons." Aisha ¹⁰⁵, may Allah be pleased with her, claimed that she heard a voice from above his head: "At your service, at your service, O Muhammad, rejoice, for you are coming to your Lord." Then he lost consciousness, may Allah bless him and grant him peace, until they said: "He has passed away." Then he regained consciousness and said: "O Gabriel, where are you?" He said: "Here I am, near you." When it was forenoon, the Angel of Death ¹⁰⁶ came seeking permission, saying: "O people of the house, peace be upon you. May I enter?" Ali, may Allah be pleased with him, said: "May Allah reward you for your coming. Indeed, the Messenger of Allah, may Allah bless him and grant him peace, is occupied with you, and his women are around him weeping. There is no permission for them today." He sought permission a second time, and they said the same to him. Then the Messenger of Allah, may Allah bless him and grant him peace, opened his eyes and said: "Do you know whom you are addressing?" They said: "No, O beloved of Allah." He said: "Indeed, the Angel of Death seeks permission from me, and he has not sought permission from any prophet before me. So permit him to enter." He said: "O Angel of Death, did you not come to take my soul?" He said: "No. Had you commanded, I would not have left except to take your soul, may Allah bless you and grant you peace. But your Lord yearns for you and loves your meeting." He said to him: "I ask you by Allah, unless you wait for me until my beloved Gabriel comes to me." He said: So the Angel of Death went out and met Gabriel, peace be upon him, with him seventy thousand angels, and with them perfume and embalming from Paradise. They said: "O Angel of Death, ¹⁰⁷ have you come with the soul of the beloved Muhammad, may Allah bless him and grant him peace?" He said: "No." When he came to the people, they were gathered at the door of the Chosen One, may Allah bless him and grant him peace. He said: "O assembly of Muslims, does any of you have a covenant from the Messenger of Allah, may Allah bless him and grant him peace, concerning death?" They said: "No." Al-Fadl said, raising his voice in weeping: "Indeed, the Messenger of Allah, may Allah bless him and grant him peace, has tasted death ¹⁰⁸, and the Exalted ¹⁰⁹ informed him of that in His Book." So the people of Medina cried out in weeping, and you saw none but weeping and grieving. Umar ibn al-Khattab ¹¹⁰, may Allah be pleased with him, was bowing his head, saying: "No, by Allah, he has not died," striving out of fear until they feared for him that he might become confused. Abu Bakr, may Allah be pleased with him, came to him and said: "Raise your head, O Umar, for Allah, Blessed and Exalted, informed him of that when He said: {Indeed, you are to die, and indeed, they are to die} ¹¹¹." He said: "Is this indeed in the Quran?" He said: "Yes." Then Abu Bakr said to al-Fadl: "Will you permit me to enter upon my beloved Muhammad, the Messenger of Allah, may Allah bless him and grant him peace?" So he entered. When he saw him covered with his garment, he cried out at the top of his voice and went forward, placing his mouth on the forehead of the Messenger of Allah, may Allah bless him and grant him peace, and wept until his soul almost departed, wetting the garment with his tears. Then he said: "Open the door." So they opened it, and the people entered. When they saw the Messenger of Allah, may Allah bless him and grant him peace, covered with his garment, they cried out with one cry, until the walls almost collapsed. Then the people stood and began to wash him, may Allah bless him and grant him peace, in the house of Aisha, may Allah be pleased with her. Among what our master Abu Bakr al-Siddiq ¹¹², may Allah be pleased with him, said concerning that: I wonder, what is it that keeps your eye from sleep? As if its lids contain speech. For a matter of great calamity that has befallen, the tear of the eye, the least of which is soot. ¹¹³ We were afflicted in the Prophet, and among us was an imam ¹¹⁴ whom he aimed, excellent is the imam. He was our support and the head of us, so today we have no support. We lament and complain of what we have met, and the Sacred Land ¹¹⁵ complains of his loss. As if our noses have met with amputation, due to the loss of Muhammad, in them is darkness. For the loss of a fair, white, Hashimite ¹¹⁶, an imam of prophethood, and with him is the seal. ¹¹⁷ A trustworthy, chosen one, calling to good, like the light of the full moon, whose departure is darkness. I will follow his religion as long as I live, throughout time, as long as the dove coos. * Ancient in his religion, and for every people, an ancient from their leaders is a system. * So do not be distant, for every noble of a people will be overtaken by it, even if death dislikes it. * As if the earth after you has had fire spread in it, and it has ignited for its inhabitant a blaze. * For revelation has ceased since you were taken from us, and speech from Allah has bid us farewell. * Except what you have left for us as a pledge, inherited by the noble scrolls. * For you have bequeathed to us an inheritance of truth, upon you be greetings and peace. ¹¹⁸ * From the Most Merciful ¹¹⁹ in the highest gardens of Paradise, where the abode is pleasant. * Companion of your father Abraham ¹²⁰ therein, for what they prayed to their Lord and fasted. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those who prayed and fasted, the most beloved of those who prayed at night in the darkness of the night while people were asleep, concerning whom it is narrated regarding the manner of sending blessings upon him that he ordered Ali ibn Abi Talib, may Allah be pleased with him, when he washed and shrouded him, to place him and pray over him in groups, beginning with his family. And the people did not know what to say, so they came to Ibn Mas'ud ¹²¹ and asked him what to say over the Messenger of Allah, may Allah bless him and grant him peace. He said: "Go to Ali, may Allah be pleased with him, and ask him." So they came to Ali and asked him. He said: "Say: {Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send blessings upon him and greet him with peace} ¹²²." At Your service, O Allah, Lord, and at Your pleasure. The blessings of Allah, the Pious, the Merciful, and the angels brought near, and the prophets, the truthful, the martyrs, and the righteous, and whatever glorifies You, O Lord of the worlds, be upon Muhammad ibn Abdullah, the Seal of the Prophets ¹²³, the Master of the Messengers, the Imam of the God-fearing, the Messenger of the Lord of the worlds, the witness, the bringer of good news, the caller to You by Your permission, the illuminating lamp, and peace be upon him. ¹²⁴ O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those who sat in assemblies of good and advanced, the most perfect of those whom You informed of the intricacies of subtleties and the hidden secret, concerning whom it is narrated from al-Hasan ¹²⁵ regarding the manner of his illness and death, may Allah bless him and grant him peace: When it was Monday, his pain intensified and he became very heavy. When it was forenoon, the Angel of Death came seeking permission, saying: "O people of the house, peace be upon you. May I enter?"

Then Fatima, may God be pleased with her, began to call out: "O my beloved! O my father! O my distress ¹²⁶! When I see your distress, O my father, death overwhelms me, and I see myself only parting from this world after you, O my father." Stop: When I saw our Prophet burdened ❖ The houses became too narrow for me in their expanse My heart was terrified at that for his destruction ❖ And my bone, as long as I live, is broken O ancient one ¹²⁷, woe to you, for your love has settled ❖ So patience with you, as long as I remain, is a captive Would that before the death of my master ❖ I were buried in a grave upon rocks Then tears would flow after him ❖ Which hearts and chests would tire of Aisha, may God be pleased with her, said: "Before the Messenger of God, may God bless him and grant him peace, there was a small water skin ¹²⁸. He would put his hand in it and wipe his face with it, saying: 'There is no god but God. Indeed, death has its agonies ¹²⁹.' Then he raised his hand, saying: 'The Highest Companion ¹³⁰' until he was taken." May the blessings and peace of God be upon him, and his hand fell. (54) When his soul was taken, there remained no angel brought near ¹³¹ except that Gabriel came to console ¹³² him concerning Muhammad, may God bless him and grant him peace. I have not ceased since the bed was placed beside him ❖ And he lay ill, fearful, waiting May my soul be your ransom! Who will be for us in our affair ❖ Or whom shall we consult when we return? And when calamities befall us, who will be for us ❖ With revelation from a Merciful Lord who hears? Would that the heavens had split open their sides ❖ And the shining stars had scattered from them When I saw the people, all of them shaken ❖ By a voice proclaiming the death ¹³³, audible And I heard a voice before that which shook me ❖ Abbas ¹³⁴ announcing his death with a piercing voice Let all the people of Medina weep for him ❖ And the Muslims in every land be distressed O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those upon whose tongue You have caused praise and thanks to flow for You, and the most excellent of those for whom You have realized in Your presence certainty and hope, who, when death befell him, the Angel of Death came seeking his permission and stood at the door, saying: And they heard the fluttering of the angels' wings and their frequent saying "Indeed, we belong to God and to Him we return" ¹³⁵ while they saw no one. So he was taken, may God bless him and grant him peace. Indeed, we belong to God and to Him we return. His distress, may God bless him and grant him peace, when he witnessed (57) what he had with his Lord and contemplated his station with Him, almost caused him to fly with joy. Then he looked, and there remained for him in the world only the space of an hour, and around him were a group of people. He said: "O my distress at being detained with you this little while, out of longing for my station," not because of anything he found. Do you not see how he said to Fatima: "Indeed, there is no distress for your father after today"? That is, it is time for me to be patient and go to my Master and be carried to my Lord. And it is said that Gabriel presented to him what his community would do after him, and that disturbed and grieved him. So he said because of that: "O my distress!" Then Fatima knew that he had been informed of something, because he is more honored by God than that death should be difficult for him. So she said: "O my distress for your distress, O father!" So he disclosed to her the mercy and forgiveness that He had prepared for them, saying: "There is no distress for your father after today," because the cause that distressed and grieved me has been removed by God from me. And it is said that He intensified the pains for him and multiplied the affliction so that the reward would be multiplied for him. For he, may God bless him and grant him peace, said: "We, the company of prophets, are the most severely tested." So bless him, O God, and his family with a blessing by which You have mercy on us from beginning to end, and make it for us in the arenas of the Resurrection a covering and a home (58) by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. Abu al-Atahiya ¹³⁶ said in elegy for him, may God bless him and grant him peace: O my eye, weep! Why does your tear freeze? ❖ And leave sleep, for not like you does one sleep And weep for your loss all through your night ❖ Do not tire; the Prophet Muhammad has gone O my eye, weep with tears for his remembrance ❖ At night when the vigilant eyes sleep And during the day when its light appears to you ❖ Until the morning star ¹³⁷ is seen in the rising stars For the length of life until death, and like him ❖ Makes eyes weep, so their sleep is from one kept awake The heaven wept for his loss, and indeed the blazing ❖ calamities have become light for us The beasts wept for his loss, and indeed wept ❖ The well of heaven ¹³⁸, its distant and its honey ¹³⁹ And at his death, the mountains were shaken and collapsed ❖ And for him the lands tilt and tremble O best of those born of women and best of ❖ those born of men and best of those who are born O best support of a people who returned to him ❖ And sought him; where is one like you to be found? People of generosity and chastity, for whom ❖ All virtues and nobility are gathered O best of those who trod the dust with his sandal ❖ From when he rises to stand and sits (59) A sura ¹⁴⁰ of guidance descended upon you ❖ Guiding hearts, and its light blazes And you have been praised by being called Muhammad ❖ Throughout life, and after your death you are praised So upon you be from the Lord of heaven a greeting ❖ And His blessing, along with renewed mercy Numbering what your Lord has counted all of it ❖ With His knowledge, exalted is the majesty, the One They travel and remain in the enduring of our King ❖ And His enduring, exalted is His name, does not end O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose fame spread among the nomads and the settled, and the most beloved of those whose rank rose in the sanctuaries of holiness ¹⁴¹ and became renowned, who, when he was given the choice at the time of his taking, while he was in the lap of Aisha, he fainted, then regained consciousness, and she heard him say: "O God, forgive me, have mercy on me, and join me with the Highest Companion." And in another narration: "With those whom You have blessed from among the prophets" ¹⁴² the verse. Aisha said: "So I knew that it was good, and that he would not choose to remain. And he died in my house, on my day, between my chest and my neck. And his illness lasted thirteen or fourteen days." O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those by whose status You have hired and been rewarded, and the most blessed of those (60) by whom You have sought help in the greatest hardships and been aided, who, when three days remained of his term, God sent Gabriel, peace be upon him, to him on each of the three days, saying to him: "God Almighty has sent me to you as an honor for you, a preference for you, and a special distinction for you, to ask you about what He knows better than you: He says, 'How do you find yourself?'" And he sought permission

Upon him (peace be upon him) on the third occasion as well, and Gabriel said to him: "O Muhammad, this is the Angel of Death seeking permission to enter upon you. He has never sought permission from any human before you, nor will he seek permission from any human after you." He (the Prophet) said: "Permit him." So the Angel of Death entered and stood before him, and said: "O Messenger of Allah, verily Allah, the Mighty and Majestic, has commanded me to obey you in everything you command me. If you command me to take your soul, I will take it; and if you command me to leave your soul, I will leave it." Gabriel said to him: "O Muhammad, verily Allah has longed for your meeting." So he, may Allah bless him and grant him peace, said: "O Angel of Death, proceed with what you have been commanded." The author, may Allah illuminate his heart with the lights of His knowledge and bestow upon him the gifts of His sciences and the secrets of His wisdom, said: The secret in sending the angel to him, may Allah bless him and grant him peace, and his seeking permission to enter upon him, and his courtesy with him, and his sitting before him, and his delight in conversing and speaking with him, and his joy at his coming to him, and his greeting of peace upon him, and his connection with him, and his frequent visits to him, and his intimate conversation with him, and his addressing him, (61) was to accustom him to intimacy, dispelling the solitude of contraction and expansion, and to sit with him upon the bed of nearness, splendid in its border and carpet, and to remind him thereby of the perfection of love and delight that his Lord had for him, and to prepare him through this vision for the meeting with his Master, and to seize from him the glad tidings of his happiness and His good pleasure, and to make him know his station with Him and His joy at meeting him. For the distinction of Muhammadan happiness and the rank of Ahmad's excellence have become manifest through the seeking of permission by the servant of the Divine Presence, the one who disposes by the coercive commands over his pure and blessed soul, to the exclusion of other spiritual souls and all of human creation. So his contented and pleasing soul hastened to hear the address, and his luminous spirit rushed to return the answer, and settled upon the carpet of: "And indeed, for you with Us is a station of nearness and a goodly return." (Quran 38:40) Thus there remained no witness nor justifier, no questioner nor questioned, no angel nor messenger, save the wafting breezes of mercies blowing from the treasuries of the unseen dominions, and the fragrant winds of nearness that the Throne-borne spirits inhale from the vision of the Holy Presence, and seas of secrets overflowing upon the Chosen Essence, and lamps of lights kindled in the niches of prophetic lordship with divine oils, manifesting in the pillar of unveiling and clarification, and Jabarutian radiances shining in the mirror of witnessing and direct vision. So the eye was joined with the Eye, and the eye vanished in the Eye; there is no "between" nor "where," no Lote Tree (62) nor ultimate limit of imagination that the eye can perceive in the station of "two bow-lengths" (Quran 53:9). And the flashes of light appeared from the rays of the hidden, veiled mystery of the Unseen, upon the canopy of the inhabited house of the secret, and the flood of the sea of enchanted generosity, and the spirit of the spirits of the servants of the veils and coverings. So the spirit dissolved in the Spirit, the secret in the Secret, and the light in the Light: "Allah is the Light of the heavens and the earth" (Quran 24:35) — the verse. And the secrets of Oneness gathered in the hiddenness of the Ipseity of the Ahmad-Muhammadan Essence, and the suns of the lights of effulgence vanished in the manifestations of the Ahmadian creation, without indwelling, union, forms, bodies, strings, numbers, equal, likeness, or rival. "Say: He is Allah, the One. Allah, the Eternal, the Absolute" (Quran 112:1-2) — to the end. So the cloud of illusion was lifted by the light of knowledge, and the light of understanding shone in the manifestations of wisdom; thus there is no unseen nor name: "Allah effaces what He wills and establishes, and with Him is the Mother of the Book" (Quran 13:39). So his Muhammadan essence is the mother of all comprehensive mothers, and his Ahmadian jewel is the fountainhead of gnoses and spiritual knowledges, without rival or contender. And there remained for no speaker anything to say, nor for the light of the intellect anything to circulate in the beauty of the Chosen perfections. For the masters of intellects and transmitted knowledge have failed to grasp the reality of the Seal of the Prophets and the Master of every Prophet and Messenger, our Master and Patron Muhammad, may Allah bless him and grant him peace, the key to the doors of nearness and attainment, and the substance of the support of the perfect saints (63) and the great secrets: We saw the wine of their vastness as lawful; * we circled around the cupbearer as a close friend. We shunned others when we knew * that the matter belongs to the Family, indeed. The circulator of the cup of nearness went around by night * among the companions when the lazy were heedless. The Beloved had given an ancient cup to drink * whose effect surpasses lawful magic. He intoxicated him with His grace through a discourse * and extended His patronage with continuous support. He realized through the secret of the secret a secret * of union with Him when he sought connection. And He made known to him that the union is from Him; * so whoever seeks it seeks the impossible. Exalted are You, O seeker of nearness, so draw near * to witness a light of Light that is exalted, And attain the secret of the secrets of high stations * and the sun of its suns, the sublime in beauty. An Imam, a Master, a Support, he drew near, * drew near to the measure of two bow-lengths, nay, closer in indication. The Friend of Truth made him a Beloved * and perfected from his beauties the perfection. And He bequeathed to him sciences that none * other than him possessed, and from him the other attained. (64) Understandings became diminished before him, and the minds * of the people failed when they saw from him what they saw. From him every secret has appeared, * and from him every light has shone. And that is the light of our Ahmad, for which * we find no likeness in all existent things. Upon him may Allah send blessings at every time * and peace, as long as the heart inclines to him. Likewise upon his noble Family and Companions, * those who came to him in caravans and on foot. O Allah, bless and grant peace to our Master and Patron Muhammad and to the Family of our Master Muhammad, the adornment of the tribe, the clan, and the company, the noble one of the family, the Companions, the progeny, and the grandson. It is narrated from Aisha, may Allah be pleased with her, concerning the manner of his death, that on the day he died, they observed a lightness in his illness, so the men dispersed to their homes and needs, rejoicing, and left him alone with the women. While we were in that state — and we had never been in such a state of hope and joy before — the Prophet, may Allah bless him and grant him peace, said: "Remove from me this king who seeks permission to enter upon me." So they left the house, except for me, and his head was in my lap. I moved to a corner of the house, and he conversed privately with the king for a long time. Then he regained consciousness and his head dozed in my lap, and he said to the women: "Leave." I said: "O this one, is it Gabriel (65), peace be upon him?" The Messenger of Allah, may Allah bless him and grant him peace, said: "Yes, O Aisha, this is the Angel of Death who has come to me. He said: 'Verily, Allah has sent me and commanded me not to enter upon you without permission. If you do not permit me, I will return; and if you permit me, I will enter. And He commanded me not to take your soul until you command me. So what do you command me?' I said to him: 'Descend until Gabriel, peace be upon him, comes to me.'" So Gabriel shook him for a while. Aisha, may Allah be pleased with her, said: "Then we were faced with a matter for which we had no answer or opinion, so we returned, and none of the household spoke."

And he greeted before anyone came, but God shielded them from him, because He entrusted him to Gabriel and Michael. And when he fell unconscious, he would say: 'The Highest Companion ¹⁴³—the good things used to come to him repeatedly. When his speech became clear, he would say: 'The prayer, the prayer! For you will remain steadfast as long as you pray together. The prayer, the prayer!' And he continued to enjoin it until he died, saying: 'The prayer, the prayer!' 'A'isha ¹⁴⁴ said: The Messenger of God ¹⁴⁵ died between the rising of the forenoon and the height of the day, on Monday. When he died, the wailing arose, and he was covered with my garment. Then they differed—meaning the people—some denied his death, some were struck dumb, and others mixed up their speech without clarity. Some remained ¹⁴⁶ with their wits, and others sat down. 'Umar ¹⁴⁷ was among those who denied his death, 'Ali ¹⁴⁸ among those who sat down, and 'Uthman ¹⁴⁹ among those struck dumb. 'Umar went out to the people and said: 'The Messenger of God has not died; God will surely bring him back and will cut off the hands and feet of some hypocrites who wish for his death. His Lord has appointed a meeting with him, as He did with Moses ¹⁵⁰, and he will come to you.' In another version: 'O people, restrain your tongues concerning the Messenger of God. By God, he has not died. By God, if I hear anyone say that the Messenger of God has died, I will strike him with this sword of mine.' As for 'Ali ibn Abi Talib, he sat down and did not leave the house. As for 'Uthman, he would not speak to anyone; he was taken and brought back and forth. None of the Muslims were like Abu Bakr ¹⁵¹ and al-'Abbas ¹⁵²; God determined for them success and rectitude, though only Abu Bakr's words were needed. Al-'Abbas came and said: 'By God, besides whom there is no god, the Messenger of God has tasted death. He said among you: "Indeed, you are to die, and indeed, they are to die" ¹⁵³.' When the news reached Abu Bakr, who was among Banu al-Harith of the Khazraj ¹⁵⁴, he came and entered upon the Messenger of God, looked at him, then bent over him and kissed him, saying: 'May my father and mother be your ransom. God would not make you taste death twice. By God, the Messenger of God has died.' Then he went out to the people and said: 'O people, whoever worshipped Muhammad, Muhammad has died. Whoever worships God, God is alive and does not die.' God said: 'Muhammad is not but a messenger; [other] messengers have passed away before him. So if he dies or is killed, will you turn back on your heels?' ¹⁵⁵ It was as if the people had never heard this verse until that day. Sufyan ibn al-Harith ¹⁵⁶ composed an elegy for him: 'I lay awake, my night would not end, / And the night of the afflicted is long. Our calamity has become great and severe / On the evening it was said: The Messenger has been taken. Weeping kept me awake, and that is little / Compared to what the Muslims have suffered. Our land, due to what has befallen it, / Its sides almost crumble. We have lost revelation and the sending down among us / With a spirit, and Gabriel is lost. That is the most deserving cause for which / The souls of people flow, or almost flow. All people are cut off in it, / As if they have no friend. As if the people, when they lost him, are blind; / A malady has harmed the mind of their prudent one. A prophet who dispelled doubt from us / By what was revealed to him and what he said. He guided us, so we fear no error / While the Messenger is our guide. He informed us of the unseen about what / Will be, which does not cease or change. We have not seen his like among the living, / Nor is there any equal among the dead. O Fatima ¹⁵⁷, if you grieve, that is excusable; / If you do not grieve, this is the way. So return to patience, for in it / Is God's reward and abundant grace. Speak of your father without tiring; / Can a saying repay a saying about your father?' O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, Your beloved of high rank and status, Your servant who by his blessing erases great sins and burdens. And Your friend ¹⁵⁸ who narrated from Jabir ¹⁵⁹ concerning the manner of his illness: He said: We said to 'Ali ibn Abi Talib, 'Tell us about the death of the Messenger of God.' His eyes teared, then he said: When the Messenger of God returned from Ta'if ¹⁶⁰ and performed the Farewell Pilgrimage ¹⁶¹, God revealed this verse: 'Indeed, you are to die, and indeed, they are to die.' This distressed him, so it was revealed: 'Everyone upon it [the earth] will perish, and there will remain the Face of your Lord, Owner of Majesty and Honor' ¹⁶². Then it was revealed: 'When the victory of God has come and the conquest' ¹⁶³. The Messenger of God knew that his term had drawn near and his soul had been announced to him, so his color changed and he was choked with tears. He went out to the mosque, ordered Bilal ¹⁶⁴ to call for the congregational prayer, ascended the pulpit, praised God, and then said: 'I advise you, community of Muslims, to fear God, by which the successful have succeeded and the losers have lost. "And whoever fears God, He will make for him a way out and provide for him from where he does not expect" ¹⁶⁵; "And whoever fears God, He will make for him of his matter ease" ¹⁶⁶; "And whoever fears God, He will remove from him his misdeeds and make great for him his reward" ¹⁶⁷. Indeed, God has written death upon all creatures; no angel brought near nor prophet sent remains. So I advise you to fear God and hold fast to the firm handhold ¹⁶⁸ that has no breaking. I advise you to observe the five prayers with complete bowing and prostration, to give alms from your wealth, to accept what God has permitted in His Book and forbidden, and to abandon the major sins that have no veil before the Fire.' O God, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those who encompassed all creatures with his generosity and gift, who guided those who follow guidance in his words and deeds. When the news of his death reached Abu Bakr, he came weeping until he entered upon him in the house.

His eyes were shedding tears, and his sobs rose like pieces of a rope, while he remained firm in mind and speech, praying for him. When he reached him, he bent over him, uncovered his face, kissed his forehead and cheeks, wiped his face, and began to weep, saying: 'May my father and mother, my soul and my family be sacrificed for you! You were pure in life and in death. With your death, that which was not cut off by the death of any of the prophets and prophethood has been cut off. It is too great for description, too majestic for tears. I choked until I became comforted, and I became general until we became equal in you. Were it not that your death was a choice, we would have sacrificed our souls for your death. Were it not that you were forbidden from weeping, we would have exhausted the water of the eyes over you. As for what we cannot remove from us—breakage and afflictions—they are allied and will not depart.' 'O Allah, convey to him from us peace. Remember us, O Muhammad, with your Lord, and let us be in your thoughts. Were it not for the tranquility with which I was created, we would not have stood for the desolation with which I was created.' 'O Allah, convey to Your Prophet ¹⁶⁹ from us peace and preserve him among us.' Then he went out to the people while they were in the depths of their grief and the intensity of their stupor, and he stood to deliver a sermon, the greatness of which was the prayer upon the Prophet, may Allah bless him and grant him peace. He praised Allah in every state and extolled Him, saying: 'I bear witness that there is no god but Allah alone, He fulfilled His promise, supported His servant, and defeated the confederates alone. And I bear witness that Muhammad is His servant and Messenger and the Seal of His Prophets. And I bear witness that the Book is as it was revealed, that the religion is as He prescribed, that the speech is as He spoke, and that Allah is the manifest Truth.' 'O Allah, bless Muhammad, Your servant, Messenger, Prophet, Beloved, Trustworthy, Chosen, and Elect, with the best of blessings with which You have blessed any of Your creation. 'O Allah, make Your blessings, well-being, mercy, and benedictions upon the Master of the Messengers, the Imam of the God-fearing, and the Seal of the Prophets, Muhammad, the leader of the radiant ones, the imam of goodness, and the messenger of mercy. 'O Allah, bring him near, magnify his proof, honor his station, and raise him to a praiseworthy station that the first and last will envy. Benefit us by his praiseworthy station on the Day of Resurrection, and be his successor among us in this world and the Hereafter, and grant him the rank and the means of approach in Paradise. 'O Allah, bless, grant peace, and send blessings upon Muhammad and upon the family of Muhammad, as You blessed, granted peace, and sent blessings upon Abraham; indeed, You are Praiseworthy, Glorious.' 'O people, whoever used to worship Muhammad ¹⁷⁰, indeed Muhammad has died. And whoever used to worship Allah, indeed Allah is Living and does not die. Allah has already given you His command, so do not call upon Him in panic. Allah has chosen for His Prophet what is with Him over what is with you, so He took him to His reward, and left for you His Book and the Sunnah of His Prophet. Whoever adheres to them will know, and whoever separates between them will deny. 'O people, be upholders of justice, and let not Satan distract you with the death of your Prophet, nor tempt you away from your religion. Confront him with disgrace and do not wait for him, lest he overtake you and tempt you.' Ibn Abbas said: When Abu Bakr finished his sermon, he said: 'O Umar, I have heard that you said: "The Prophet of Allah, may Allah bless him and grant him peace, has not died." You said such and such on such and such a day, and Allah Almighty said in His Book: "Indeed, you are to die, and indeed, they are to die."' Umar said: 'By Allah, it is as if I had never heard it in the Book of Allah before now when it befell us. And I bear witness that the Book is as it was revealed, that the speech is as it was spoken, and that Allah is Living and does not die. Indeed, we belong to Allah and to Him we shall return. The blessings of Allah be upon His Messenger, and with Allah we reckon His Messenger.' Then he sat down next to Abu Bakr. Abdullah ibn Umar, may Allah be pleased with them both, said: When Abu Bakr, may Allah be pleased with him, entered the house and prayed and praised, the people of the house raised a clamor that was heard by the people of the prayer area. Whenever he mentioned something, they increased. Their clamor did not subside until a man at the door ¹⁷¹, with a loud voice and firm, greeted them, saying: 'Peace be upon you, O people of the house, "Every soul will taste death" [the verse]. Indeed, in Allah there is a replacement for everyone, attainment for every desire, and deliverance from every fear. So hope in Allah and trust in Him. Listen to Him and deny [falsehood] and cut off distress.' When the weeping ceased, they missed his voice. One of them looked out but saw no one. Then they returned to weeping, and another caller, whose voice they did not recognize, called out: 'O people of the house, remember Allah and praise Him in every state, that you may be among the sincere. Indeed, in Allah there is consolation for every calamity and compensation for every desire. So obey Allah and act by His command.' Abu Bakr said: 'This is al-Khidr and al-Yasa' ¹⁷² who attended the Prophet, may Allah bless him and grant him peace, and his family.' Concerning this, our master Umar, may Allah be pleased with him, recited these verses: * By my life, I was certain that you would die, * But what I said was due to panic. * I said: Revelation will be absent from us due to his loss, * As Moses was absent, then returned as he returned. * My wish was that his life would be long, * But no living being has hope for the survival of a dead one. * When we removed the cloth from his noble face, * The matter of terrifying panic had occurred. * I had no stratagem at the calamity * To repel the people of gloating and deceit ¹⁷³, * Except by the permission of Allah, which is in His Book, * And what Allah permits to His servants, that occurs. * And after that statement, I uttered a saying * That sticks in the throats of the gloaters: * Indeed, Muhammad the Prophet was * For a term that death brought, and it was cut off. * We are called upon to uphold his religion despite defects, * We give what he gave and withhold what he withheld. * I turned away grieving, with a generous eye, * Wiping my tears while my heart was shattered. * I said to my eye: Every tear you have stored, * Shed it now, for the deceased has departed. O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those to whom longing hearts yearn, and the most fortunate of those at whose door the needy stand and hope for what he possesses. When they disputed about his death, some said: 'He has died,' and others said: 'He has not died.' Asma bint Umays placed her hand between his shoulders and said: 'The Messenger of Allah, may Allah bless him and grant him peace, has passed away; indeed, the seal [of prophethood] has fallen between his shoulders.' This was how his death, may Allah bless him and grant him peace, was recognized. Then Aisha, may Allah be pleased with her, said when they gathered to wash him: 'They said: By Allah, we do not know how to wash the Messenger of Allah, may Allah bless him and grant him peace. Shall we strip him ¹⁷⁴ of his clothes as we do with our dead, or shall we wash him with his clothes on?' Then Allah sent sleep upon them until every man had placed his beard on his chest, asleep. Then a speaker, whom we do not know, said: 'Wash the Prophet, may Allah bless him and grant him peace, with his clothes on.' They awoke and did so. They washed the Messenger of Allah, may Allah bless him and grant him peace, in his shirt. When they finished washing him, he was shrouded. Ali ibn Abi Talib said...

May Allah be pleased with him: When we wanted to remove his shirt, we were called: 'Do not remove the clothes of the Messenger of Allah, peace be upon him.' So we left them on and washed him in his shirt, just as we wash our dead, lying on his back. Whenever we wished to turn a limb of his to wash it thoroughly, he would turn it for us until we finished. And there was with us a blind man in the house, like a gentle breeze, who said to us: 'Be gentle with the Messenger of Allah, peace be upon him, for you will be helped.' And Ali, may Allah be pleased with him, said: The Messenger of Allah, peace be upon him, said to me: 'Wash me and do not look at me, for if you look at me, your sight will be taken.' I said: 'O Messenger of Allah, I cannot manage you, for you are a large-bodied man.' He said: 'You will be helped with me.' In another wording: Ali, may Allah be pleased with him, said: The Prophet, peace be upon him, instructed that no one should wash him but me, and said: 'For no one will see my private parts except that his eyes will be blinded ¹⁷⁵.' Ali said: So al-Abbas and Usama would hand me water from behind a curtain. Ali, may Allah be pleased with him, said: I did not take hold of any limb except that it was—or he said: as if thirty men were turning it with me until I finished washing him. And Muhammad ibn Qays said: Those who washed the Messenger of Allah, peace be upon him, were Ali ibn Abi Talib and al-Fadl ibn Abbas. They said: We did not intend to lift a limb to wash it except that it was lifted for us, until we reached his private parts. Then we heard a voice from the side of the house: 'Do not uncover the private parts of your Prophet.' So Ali had a cloth on his hand and washed him while the Prophet, peace be upon him, was wearing his shirt; he inserted his hand under the shirt and washed him while the shirt was on him. Indeed, my grief for the Messenger is long, * That is little from me for the Messenger. I said, and death, O Umam, is hateful, * Would that I had died the day the Messenger died. Would that I had not remained a moment * After him, for separation from me is long. The earth and heaven wept for him, * And his beloved Jibril wept for him. O what a mercy that afflicted the people, * It has passed and its departure has come ¹⁷⁶. Your noses bled, so the heart * Palpitates and the eyelids flow. There is for the people, O Umam, of the matter * Not a shred, and where from you is the shred? The matter belongs only to Him who created creation, * And in His creation is a sign of Him. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those whose soil souls yearn for and long for, and the most excellent of those whom the people of spiritual states ¹⁷⁷ have made their necks captive and spent in his love the dearest of what they possess, who said: 'Indeed, Allah, glorified is He, when He desires good for a community, He takes His Prophet before them, making him a forerunner and predecessor before them.' O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those by whom tongues are protected from speaking obscenity and error, and the most generous of those by whom the community is warded off from evils and major calamities and wrath, who said to his community: 'My life is good for you, and my death is good for you. Your deeds are presented to me; if I see good, I praise Allah, and if I see evil, I seek forgiveness.' So he, peace be upon him, is a forerunner for his community, and what an excellent forerunner ¹⁷⁸. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those whose mention tongues utter in the evening and morning, and the most honored of those whose love the lover has declared what he concealed and revealed, who used to deliver sermons on the trunk of a palm tree before the pulpit was made; when he left it, it yearned for his separation and cried out. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those who have passed and who are to come, and the most majestic of those by whose blessing sins are forgiven and evil deeds are erased, who, when he died and his donkey heard of his death, threw itself into a well and died. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the best of those whose hearts of lovers swam in the seas of his love and immersed, and the most beautiful of those whose thoughts of yearning ones were lost in the beauty of his essence and wandered, who, when he died and his she-camel heard of his death, did not eat or drink until she died. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the flower of thought and mind, and the noble of companions and family, and the master of kings, free men, and patrons, who, when he died, times and states changed, orphans, widows, and beggars were lost, and religion became a stranger and Islam in decay and decline. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the essence of honor and lordship, the source of pride and glory, and the center of sciences and benefit, who, when he died, the houses of remembrance and worship grieved, and prayer became a habit, and fasting became endurance. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the life of spirits and bodies, the treasure of wealth and profits, and the path of success and salvation, who, when he died, great sorrows and griefs followed, times of joy and happiness went away, and mouths were choked with sweet, pure water and fresh water. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the descendant of noble loins, the lamp of the substitutes ¹⁷⁹ and poles ¹⁸⁰, and the desire of the intimate friends and companions, who, when he died, minds and intellects were bewildered, friends and loved ones dispersed, and bodies were clothed in garments of grief and depression. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the pearl of the shell, the blessing of the successors and predecessors, the essence of might, glory, and honor, who, when he died, grief, sorrow, regret, change, and deviation increased, and livers were roasted on the embers of separation, and souls approached destruction and perdition. So send blessings, O Allah, upon him and upon his family, a blessing by which You bestow upon us the highest gifts and presents, and by which You lodge us in the abode of Your honor in the highest stations and loftiest chambers; by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. O Allah, send blessings and peace upon our master and lord Muhammad and upon the family of our master Muhammad, the full moon of creation and generosity, the treasury of virtue, kindness, and munificence, who, when he died, trees, stones, and rocks wept for his loss, as did birds, wild beasts, the present and the absent, the wind, and the white, red, and black. The calamity was great, bodies melted with the heat of sighs, and skins shuddered. The doors of joy and happiness were closed, and the doors of worries, sorrows, and hardships were opened.

My master, O Messenger of Allah ¹⁸¹, if the animals weep for your loss throughout the night and at the ends of the day, and the inhabitants of the highest heaven ¹⁸² have no tears that rise at evening and dawn, then how about your mercy-covered community, for whom you reserved your supplication in the twisting and settling ¹⁸³, and asked Allah for intercession for their salvation and the freeing of their necks from the Fire? How would they not wander in the deserts and wastelands, abandon their beds, leave behind beautiful women and adorned palaces, engraved structures, lofty chambers and homes, rub their faces in the dust, fill the valleys and wells with their tears, cast off garments of adornment and fame, and wear clothes of worries, griefs, and troubles? And they cry out in the world of existence: 'Would that I had ransomed my master, the Messenger of Allah, with my soul, my fathers, my mothers, my family, and my wealth, and spent my spirit and the light of my eyes for his remaining among us.' My master, O Messenger of Allah, if inanimate objects crack and suffer from your separation, and the effect of sorrow and distress appears at the disappearance of your countenance and the gleams of your noble traits, and the bright moon and the radiant sun change at the covering of your face in the earth and its illumination in the veils of your canopy ¹⁸⁴, then how would the hearts of the believers not swallow the bitter tastes of death from enduring your loss and the overwhelming force of your longing? And how would their hearts not be scorched on the embers of calamity and destruction, if they are not revived by inhaling the fragrant breezes of your dust and the remedy of your antidote? O my master, O beloved of Allah, O my master, O Messenger of Allah, O my hope, you are the one hoped for when I am in fear, and I do not fear destruction as long as you are my support. If I slip, I am balanced by the easy and the hard. Your pleasing and praiseworthy station ¹⁸⁵ has made me hope for attaining victory and abundant generosity from you, for the disobedient have no benefit except intercession from one to whose high station all the messengers point. How noble a prophet, exalted in rank, higher than any ever reached! O Allah, bless and grant peace to our master and lord Muhammad and to the family of our master Muhammad, the best of those whose fragrance the lover inhales and breathes, the most precious of those whose smile reveals the coolness of knowledge and who smiled. When his illness began, he went to the house of Aisha, may Allah be pleased with her, and said: 'O Aisha, spread a bed for me, for I am certain that I will not recover from this illness, and I am confident...' 'You have come to me? O Allah, make it easy for them.' The angel said: 'O pure soul, come out of the pure body to the pure Lord.' So his soul came out, and angels whose number none but Allah can count ascended with his soul. The angels of heaven, the angels of the Throne, and the Footstool met them, and Paradise with all its palaces and houris was revealed to him. He stood before the Lord of the worlds, and Allah, blessed and exalted, said: 'Peace be upon you, O good and pure soul, the pure beloved. You have come to your Beloved, your Patron, your Chosen One. The matter is as you wished, thought, and desired. You have come to victory and spaciousness.' Allah, majestic is His glory, said to the angels of mercy: 'Place him in the highest 'Illiyin ¹⁸⁶.' And they placed his soul in the highest 'Illiyin beneath the Throne. When his soul was taken, Ali ibn Abi Talib, may Allah be pleased with him, stood and undertook his washing. Whenever something gathered from the edges of his eyes, Ali ibn Abi Talib would suck it. For that reason, Ali ibn Abi Talib was the most honored, and no one was like him. Then Ali ibn Abi Talib said: 'Whenever I washed a side of him and wanted to turn him, he would turn without my turning him until I finished washing him.' Then a voice called from a corner of the house: 'Leave your Prophet to the angels so they may pray over him.' So the angels of the heavens and the earth prayed over him first. Then a second call came: 'Leave your Prophet so the prophets may pray over him.' So Adam, along with the prophets, peace be upon them, prayed over him. Then we prayed over him and buried him in his resting place where he died, may Allah bless him and grant him peace. Verses: After the shrouding of the Prophet and his burial in his garments, do I grieve for a deceased one who has passed away? He disappeared in the time of darkness and his burial, while for the people there was from him better than the dust of the earth. We have suffered the loss of the Messenger of Allah among us, and we have not seen for that any equal among mankind as long as we live. We have suffered the loss of the Messenger of Allah among us and his revelation, so the best of the best is what we have lost and what has passed away. He was for us like a fortress against his people, a stronghold for them against enemies. By seeing him, we saw light and guidance morning and evening, whether he came or went. After his death, darkness has covered us by day, and it has increased over the darkness of night. And with him was the pride of noses in haughtiness, in a place that cannot be reached or seen. O best of those whom the ribs and innards embrace, and O best of the dead whom the dust and earth contain! The affairs of people after you have become like a ship in the waves of the sea, and the sea has risen. They are like drunkards from expecting a sudden attack of evil, from which only those who hope for him on the brink are saved. The spacious earth became narrow for them in its breadth, with the loss of the Messenger of Allah, when it was said he had passed away. A calamity has befallen the Muslims, like that which was sent down upon Thamud from heaven. O my sorrow, we have been afflicted by the loss of our Prophet at a time when the religion was completed and strength intensified. The people could not bear that calamity, and they will never mend the bone that has been broken among them. It is as if those present on a dark night are the source of guidance, with no star in it and no light. O you who can deal with an affair that has come upon us with darkness, and you were for us the clear light when oppression came. It clears blindness from us, so that morning becomes bright for us with the truth after darkness, with a shining banner. It clears from us, by the light of Allah and His revelation, the blindness of doubt until doubt and blindness disappear. My night has grown long because I see no one like him, and creation has not reached his ultimate limit. At every time of prayer, Bilal stirs him and calls his name whenever he calls. Abu Bakr has taken over as the imam of our prayer, and we were pleased with him when he was chosen. Patience refused to do anything but take his place, fearing that patience and consolation would not prevail. People after people will rise up for an event that distinguishes the people of truth, sincerity, and guidance. And groups will seek the inheritance of a deceased one, while to Allah belongs the inheritance of prophethood and guidance." Its author, may Allah illuminate his heart with the shining lights of His manifestations and pour upon him the oceans of the gifts of His secrets, said: This pure soul mentioned earlier is the one intended by His statement: "O tranquil soul" ¹⁸⁷, according to what some of the gnostics ¹⁸⁸ have interpreted. For they said about it: It is the soul that originated from the light of the first address, which brought it into existence from non-existence with the light of pre-eternity. So it became tranquil through the Truth and His address and union. So Allah called it to its first origin, and it attained from the First nothing other than the vision of Allah, being pleased with Allah through Allah, and pleasing to Allah by the attribute of eternal chosenness.

Some of them said: i.e., "O tranquil soul" ¹⁸⁹ connected to the Truth, so it became serene and content with what was decreed for it and against it, "Return to your Lord" who adorned you with this great adornment until He rectified you through the return from Him to Him. Another said: "The tranquil soul" is the unified soul, and the grateful soul is the merciful soul, and the special soul is the knowing soul, and the commanding soul is the ignorant soul, end. And I said regarding its meaning in an allusive manner: "O tranquil soul" ¹⁹⁰, i.e., O soul made tranquil by My remembrance, engaged in My praise and gratitude, supported by the spirit of My command, whose bride is unveiled under the veil of My concealment, "Return to your Lord, well-pleased and pleasing [to Him]" ¹⁹¹, purified and sanctified, for I have transferred you from the abode of annihilation to the abode of permanence so that you may live a good life and enjoy a pleasant and wholesome existence, "Enter among My servants" ¹⁹² whom I have chosen for Myself and adorned with them the pavilions of My intimacy, and beautified with them the gardens of My holiness, "And enter My Paradise" ¹⁹³ which I created with the hand of My power and originated with the secret of My wisdom, and prepared as an abode for the people of My obedience and service, and as a promenade and garden for the companions of My presence. For I am the Paradise of the knowers, the garden of those who have reached [Me], the station of the firmly rooted, the delight of the beholders, the wealth of the ascetics, the qibla ¹⁹⁴ of the worshippers, the mihrab ¹⁹⁵ of the prostrators, and the support of the patient. Death in the life of the lovers, and annihilation in the beauty of My essence is the rest of the yearning ones, and absence in the wine of the tasters, and desire in the emblem of the repentant. And you, O My beloved, O Muhammad, "My Paradise, whose breadth is the heavens and the earth, prepared for the righteous, who spend in ease and hardship, and restrain anger, and pardon people—and Allah loves the doers of good." So there is no blame on one who dies in your love, nor sin or offense on one who desires the perfection of your gaze. Your face is the Paradise of the people of goodness and righteousness, and your essence is the booty of the people of success and triumph. Or you say: "O tranquil soul" ¹⁹⁶ which I addressed with the tongue of My Oneness, and singled out with remembrance in My pre-eternity, and designated in specification to swim in the seas of the lights of My Transcendence, and to be enriched by the might of My Eternity, and to be singled out with the gifts of the secrets of My Holiness, and to frolic in the gardens of My Divinity, and I called it at its departure from the body of My beloved Muhammad (peace be upon him), who is established with the attributes of My servitude, and characterized by the morals of My Lordship, and adorned with the beauty of My Self-Subsistence, and its beloved at its arrival to Me with the best of My greeting. And I said to it: Peace be upon you, O pure, holy, virtuous, beloved soul; you have come to your Beloved, your Patron, your Chosen One; the matter is as you wished, thought, and desired; you have come to triumph and spaciousness. And I said to the angels of mercy: Place him in the highest 'Illiyin ¹⁹⁷, and place his soul in the highest 'Illiyin beneath the Throne. Or you say: "O tranquil soul" ¹⁹⁸, O spiritual soul, and the breath that has stripped itself of the nature of temporality and has been characterized by the morals of Lordship, "Return to your Lord, well-pleased and pleasing [to Him]" to see what you have with Him of sublime gifts, unseen openings, special treasures, and eternal supports, "Enter among My servants" who have clung to the hem of your chosen mastery and drunk from the sea of your prophetic discourse, "And enter My Paradise" which I have prepared with the companions of My lordly presence, those who have attained My gaze in the stations of joy and special favor. Or you say: "O tranquil soul" ¹⁹⁹, I am the one whom Allah has established in the station of intimacy and boldness, and looked upon with the eye of magnification and veneration, and protected from human follies in all sayings and deeds, "Return to your Lord, well-pleased and pleasing [to Him]" with the eye of desire, joy, and acceptance. How often have you stayed awake for My obedience in the depths of nights, traveled to acquire My gifts in the land of Majesty and Beauty, secluded yourself in the sanctuaries of My nearness, sought My love through various acts of obedience and all deeds, abandoned for My love the bed, the resting places, and the family, chose seclusion from people in deserts, wildernesses, and mountain peaks, stripped yourself of the garments of sleep and heedlessness, engaged in My remembrance at dawn, morning, and evening, called upon Me in the darkness of night with the tongue of humility, supplication, and entreaty, prostrated your face in the dust, implored My breezes, and asked Me for forgiveness for your community on the Day of Questioning, turned to Me with your whole being without looking to other than Me, and left everything in the corners of neglect. So be at ease, O My beloved, O Muhammad, for today I will not disappoint any hope of yours concerning your community, and I will give you what you wished and beyond what you wished, for I am the Abundant Giver, the Effuser of good and bounty. Or you say: "The tranquil soul" is the one whom the Truth has clothed with the attributes of guidance and bestowed with sainthood. Or you say: "The tranquil soul" is the knower of Allah Almighty who cannot bear to be without Him for the blink of an eye. Or you say: "The tranquil soul" is the one over whom states do not rule, and whom the vicissitudes of time do not agitate.

The words, nor do terrors shake them, nor do deeds shatter them. Or you say: The tranquil soul ²⁰⁰ is that which emanates from the light of might ²⁰¹, and settles in the station of its being snatched by attractive flashes ²⁰² and shaken by a single tremor. Or you say: The tranquil soul is that which was created from the secret of 'Be, and it is' ²⁰³, and reached its Lord before the conjunction of the Kaf and Nun ²⁰⁴, in the veil of protection and the hiding places of the concealed secret. Or you say: The tranquil soul is that which reached the Lote Tree of the Utmost Boundary ²⁰⁵ and surpassed the perceptions of the minds of those possessed of intellect. Or you say: The tranquil soul is that which stripped itself of human follies, and was characterized by the attributes of lordship, and was honored with the mark of servitude, and adorned with the ornaments of belovedness, and was singled out for the gifts of holy secrets. Or you say: The tranquil soul is the chosen Muhammadan spirit ²⁰⁶, and the prophetic Ahmadian jewel ²⁰⁷, which its Lord called to His holy, lordly presence, and bestowed upon it the vision of His essence, which is transcendent beyond modality and spatiality. * Beauties whose solitude none knows but a man * Who is exalted to the throne of essence from every direction (98) * And He brought it near, eye and heart, so his time * Is a time of equilibrium, expansiveness, and delight * The secret of his spirit transcended the description of otherness * And he came to the witnessed in every form * The very essence of witnessing concealed him by his description * And revealed him through unveiling by the effusion of the Law * And truly through him the attributes of his existence * Shone forth from every sight and shade * And the meaning of witnessing her beauty addressed him * In the pure sanctuary from every melody in a form * And he attained the removal of the sandals ²⁰⁸ in her precincts * And was sanctified in the valley by the lights of a gift * He saw a tree in which the fire appeared, so he was guided * To it as a human encountering the affairs of divinity * And the secret of self-disclosure addressed him, dominating * His mountain among the lofty manifestations * And he continued until the secret of his Beloved appeared * And the Chosen One ²⁰⁹ praised him in every trait * So he stood by him, gathering all their affairs * Dragging the trains of glory above the Milky Way * His penetrating light guided the attributes of his existence * To him, through him, on a straight path of the way * And he returned from him with a supply for his essence * Through His Most Beautiful Names and a soul that was left * He manifested, with no 'where' there for a presence (99) * The lights appeared to him from every direction * He saw them through him as a veil, the covering screens O Allah, bless and grant peace to our master and lord Muhammad, and to the family of our master Muhammad, the best of those whose ranks have risen in the station of nearness and proximity, and the most pious of those whose stillness and movements have endured in the doing of good, who narrated at the beginning of his illness from Aisha, may Allah be pleased with her, that she said: When the Messenger of Allah, may Allah bless him and grant him peace, passed by my door, he would utter a word by which Allah would benefit. Then one day he came to me and said nothing, so I said: O slave-girl, place a cushion at the door. I bandaged my head and sat at the door. Then the Messenger of Allah, may Allah bless him and grant him peace, came and said to me: O Aisha, what is the matter with you? I said: My head aches. He said: And I too. Then he went away and did not stay long until he was brought carried in a cloak and placed in my house. So I sent for the women and he said: I am ill and I cannot visit between you. If you see fit to permit me to stay with Aisha, then they permitted him. So I would put him down and I did not put down anyone else. While his head was on my shoulder, he moved his head towards my head, and I thought he wanted something from my head, so I parted my lips and a cold drop fell on the hollow of my throat, and my skin shuddered. I thought he had fainted (100), so I covered him with a garment. Then Umar ibn al-Khattab and al-Mughira ibn Sa'd came, and I permitted them and drew the curtain. Umar looked at him and said: O fainting! How severe is the fainting of the Messenger of Allah, may Allah bless him and grant him peace! Then they left through the door, and some people said: The Messenger of Allah, may Allah bless him and grant him peace, has died. Umar, may Allah be pleased with him, said: You lie! The Messenger of Allah, may Allah bless him and grant him peace, has not died and will not die until Allah destroys the hypocrites. Then Abu Bakr, may Allah be pleased with him, came and raised the curtain, approached him from the direction of his head, kissed his forehead, and said: O Prophet! Then he raised his head, then bent down to his mouth, kissed his forehead, and said: O Chosen One! Then he raised his head, then bent down to his mouth, kissed his forehead, and said: O Beloved! Then he went out to the mosque, and there was Umar speaking to the people. Abu Bakr praised and glorified Allah, then said: Allah Almighty says: 'Indeed, you are to die, and indeed, they are to die. Then indeed, on the Day of Resurrection, you will dispute before your Lord.' And 'Muhammad is not but a messenger; [other] messengers have passed away before him.' Up to His saying: 'And Allah will reward the grateful.' Whoever worships Allah, indeed Allah is alive and does not die. Whoever worships Muhammad, indeed Muhammad has died. Then Umar, may Allah be pleased with him, said: O people, (101) this is Abu Bakr, so pledge allegiance to him. Ibn Abbas, may Allah be pleased with them both, said: By Allah, I was walking with Umar ibn al-Khattab, may Allah be pleased with him, during his caliphate, heading to his need, with a whip in his hand and no one with me but him, and he was talking to himself and striking his side with his whip, when he turned to me and said: O Ibn Abbas, do you know what made me say what I said when the Messenger of Allah, may Allah bless him and grant him peace, died? I said: I do not know, O Commander of the Faithful; you know best. He said: By Allah, what made me do that was that I was interpreting this verse: 'And thus we have made you a middle nation that you may be witnesses over the people and the Messenger may be a witness over you.' By Allah, I thought that the Messenger of Allah, may Allah bless him and grant him peace, would remain among his community until he witnessed over them at the end of their deeds, and that is what made me say what I said. In another wording, from Abu Bakr, may Allah be pleased with him, he said: Abu Bakr, may Allah be pleased with him, came on his mount until he dismounted at the door of the mosque, then he came distressed and sad. He asked permission to enter the house of his daughter Aisha, may Allah be pleased with her, and she permitted him. He entered, and the Messenger of Allah, may Allah bless him and grant him peace, had died on the bed, with the women around him. They covered their faces and hid from Abu Bakr, may Allah be pleased with him, except for Aisha, may Allah be pleased with her. (102) He uncovered the face of the Messenger of Allah, may Allah bless him and grant him peace, bent over him, kissed him, wept, and said: What the son of al-Khattab says is nothing. Umar was standing on the pulpit claiming that the Messenger of Allah, may Allah bless him and grant him peace, had not died. Abu Bakr said: The Messenger of Allah, may Allah bless him and grant him peace, has died. By Him in whose hand is my soul, may Allah's mercy be upon you, O Messenger of Allah, may Allah bless you, how sweet you are alive and dead! Then he covered him with the garment and went out quickly to the mosque, stepping over the necks of the people until he reached the pulpit. Umar sat down when he saw Abu Bakr approaching him. Abu Bakr stood beside the pulpit, then called the people, and they sat down and listened.

He then recited the tashahhud ²¹⁰ as he knew it and said: 'Verily, Allah the Exalted has announced the death of your Prophet, may Allah bless him and grant him peace, to Himself, and has announced your death to yourselves. So it is death until nothing remains but Allah. He, the Exalted, said in His remembrance: "And Muhammad is no more than a Messenger" ²¹¹ up to "and Allah will reward the grateful." ²¹² Then 'Umar, may Allah be pleased with him, said: 'Is this verse in the Qur'an? By Allah, I did not know it had been revealed before today.' And Allah, the Mighty and Majestic, said to Muhammad, may Allah bless him and grant him peace: "Indeed, you are to die, and indeed, they are to die." ²¹³ Then He said: "Everything is perishing except His Face. His is the judgment, and to Him you shall be returned." ²¹⁴ And He said: "Everyone upon it [the earth] will perish, and there will remain the Face of your Lord, Owner of Majesty and Honor." ²¹⁵ And He said: "Every soul will taste death, and you will only be paid your wages in full on the Day of Resurrection." ²¹⁶ Then Allah took him [the Prophet] in death, having left you upon the path. So none will perish except one who [perishes] after clear proof and healing for whoever dies. So whoever has Allah as his Lord, then Allah is Living and does not die. And whoever used to worship Muhammad and considered him a god, then the object of his worship has perished. So fear Allah, O people, and hold fast to your religion, and rely upon your Lord. For the religion of Allah is established, and the Word of Allah is complete. And Allah is the Helper of whoever helps Him and the Helper of His religion. And the Book of Allah is among us; it is the light and the healing. By it Allah guided Muhammad, may Allah bless him and grant him peace. In it are Allah's lawful and unlawful. By Allah, we care not who among Allah's creation brings war upon us. And the swords of Allah are unsheathed; we have not yet put them away. And we will strive against whoever opposes us as we strove alongside the Messenger of Allah, may Allah bless him and grant him peace.' Then the women stood up and entered, and the people returned when he finished his sermon. He then went to Umm Ayman ²¹⁷ and Umm Usama ibn Zayd ²¹⁸ who was sitting and weeping. He said to her: 'What makes you weep, O Umm Ayman? Allah has honored His Prophet and given him rest from the toil of this world.' She said: 'I weep only for the news from heaven that used to come to us every day and night; it has been cut off and raised up. For that I weep.' The people marveled at her words and wept at her weeping. Ibn 'Umar, may Allah be pleased with them both, said: 'When the Messenger of Allah, may Allah bless him and grant him peace, was taken, we covered him with a cloth, then we sat around him weeping. Then a visitor came whose voice we heard but whose form we did not see. He said: "Peace be upon you and the mercy of Allah and His blessings. 'Every soul will taste death, and you will only be paid your wages in full on the Day of Resurrection' ²¹⁶ up to His words: 'delusion.' ²¹⁹ Do you know that in Allah there is a replacement for every perished thing, a consolation for every calamity, a fulfillment for every need, and a sufficiency for every want? So fear Allah, and hope in Him, and let your consideration of your calamity be good. And know that the deprived is the one who is deprived of reward. Peace be upon you and the mercy of Allah and His blessings.'" And Abu al-Haytham ibn al-Tayyihan ²²⁰ recited verses: 'Indeed, I see that hopes do not immortalize, and that deaths lie in wait for souls. They have cut our ears and noses on the morning we were afflicted by the Prophet Muhammad. The people of polytheism spoke after harshness due to the absence of a guide who was among us and a leader. Three types of people, all of them come to us with discord morning and evening: Christians say 'the ransom,' and a hypocrite similar to that rejoicing Jew. And the liar of Yamama ²²¹ threatened with his effort, so he raised a clamor with tongue and hand. If there is today from them gloating, then do not feel secure from what Allah will bring tomorrow. And we, if Allah does not unite our affair with the good of all Quraysh after Ahmad ²²², are not more lost than what He wills—by poverty of a settlement in a hollow valley or a cloud over Farqad ²²³. And I hope that 'Ali and al-Siddiq ²²⁴ and the man from tomorrow will take charge of our affair. Those are the best of people, O Umm Malik ²²⁵, and the helpers of this religion from every covenant.' O Allah, bless and grant peace to our master Muhammad and our patron Muhammad and to the family of our master Muhammad, Your beloved, the clear path and way, Your chosen one who protects whoever seeks refuge in him in station and travel, who, when he died, the darkness of night intensified, the face of day blackened, and the roses of morning and evening withered, and the shining sun changed upon the edges of slopes and palm trees. O Allah, bless and grant peace to our master Muhammad and our patron Muhammad and to the family of our master Muhammad, the best of those whose rank rose in the heaven of high stations and soared, the most noble whose branch blossomed in the gardens of knowledge and grew, the most generous whose sea of generosity overflowed upon creatures with all kinds of good and swelled, who, when he died, tears furrowed the cheeks and eyes wept blood. O Allah, bless and grant peace to our master Muhammad and our patron Muhammad and to the family of our master Muhammad, Your beloved singled out for the lofty stations and the high exalted rank, Your chosen one whose status is proclaimed, elevated in death and life, Your blessed friend of beneficial trace, perfect amulet and incantation, who, when he died, Gabriel said to him: 'This is my last place on earth; I only needed the world.' O Allah, bless and grant peace to our master Muhammad and our patron Muhammad and to the family of our master Muhammad, the chief of the human creation, the stage of beneficent manifestations, the delight of cosmic creations, who, when his spiritual soul was taken and his precious unique essence departed the world, and his holy self challenged by dazzling miracles and Quranic signs, the monastic cells of luminous persons received him, and the worlds of holy spirits, and the companions of the merciful presences showed mercy upon the splitting of his mercies, and the insights of those with ocular unveilings were anointed with the kohl of his light, and the veil-keepers of the paradises of pleasure clung to the fringes of his mastery, and the servants of the veils and pavilions and the inhabitants of the surrounding spheres and the treasurers of the lordly secrets were blessed by his visit, and the masters of the divine dawns and lights and bestowed openings and gnostic indications proclaimed his rank. So bless him, O Allah, and his family, a blessing by which You enter us into the enclosure of his chosen, faithful circle, and shade us under the shade of his Hashemite, Adnanite tree, by Your grace and generosity, O Most Merciful of the merciful, O Lord of the worlds. By my life, if the Prophet Muhammad—upon him be the peace of Allah—was taken by fate, then the sun of day has become dark at his loss, and the earth wept over him, and the moon eclipsed.'

And the horizons of heaven wept for him, though they have no tears, and the earth was filled with a sorrow unlike any other lesson. If it were said, "Would you ransom the Prophet Muhammad?" we would say, "Yes, with our soul, hearing, and sight." Say to him: from us is the ransom, and these [lives]—even if you give them, no human can be retrieved by them. And if death ²²⁶ met him, his religion has prevailed over every religion that opposes the truth. And we, by the praise of God, are a fully armed elite, the sons of al-Harith al-Khayr ²²⁷, who are the foremost. In Najdan ²²⁸, we give our alms to whoever seeks them, weighed down, with no place in the cheeks for them. And we follow the religion of the Prophet, who forbade us from what is forbidden and commanded what he commanded. We obey Quraysh as long as they obey; if they disobey, we refuse and do not spread safety through deception. And for this matter, there were three among them: 'Ali, or al-Siddiq ²²⁹, or a third, 'Umar. They did not err when they directed it [the caliphate] through some of them; they are what they are—each is like rain for its thundercloud. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the spring of goodness, the secret, and the prohibition, the protector of the sanctuary, honor, and preserve, the sea of generosity that quenches the hearts of the thirsty from drought, the essence of nobility whose rank has risen above every rank and exalted. When he died, the sun of the day was folded up, the face of the morning changed, the horizons darkened, the scrolls of news and tidings were rolled up, and the revelation of heaven ceased. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the book of sciences, with sound chain and traditions, the lamp of understandings, truthful in news and reports, the builder of cities, towns, and metropolises, the eye of the nobles among the Emigrants and Helpers. When he died, the trees and stones wept for his loss, the righteous and the good grieved for his death, the inhabitants of islands and seas were distressed at his burial, and the springs, wells, and rivers ceased. The earth became bare of the flashes of his lights, the sky withheld its abundant rain, the beasts and wild animals murmured, and the birds sang in their warbling. Sorrows and griefs multiplied, and the calamities and troubles stirred. The calamity was great, and thoughts and ideas were bewildered. The call to prayer fell silent from exhortations and warnings, and hearts turned away from fear, awe, and reflection. The pregnant camels wept and the ten-month pregnant camels moaned. The wild animals and all other creatures fled to the deserts and wildernesses. Israfil, Michael, Gabriel, and all the pure angels wept. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the garden of beauties, the fragrant flowers, the builder of dwellings, whose secret permeates the identity of the people of absence and presence, the purest of mines, whose self is exalted above the vanities of the fleeting world and the goods of the abode of delusion. When he died, the inhabitants of the tablet and the servants of the veils and curtains cried out, and the angels of subjugation and the people of the Lote Tree of the Utmost Boundary ²³⁰ and the Cherubim ²³¹, and the keepers of the desired sight and the Frequented House ²³² wept. Religion became in exile, and creation in worry and distress, never ceasing and never ending. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the bride of pulpits and chairs, the reminder for the heedless, the rational, and the forgetful, the hand of the benefactor, the giver, and the consoler, the mercy of the soft, moist, and hard heart. When he died, the earth quaked violently, and the sky almost fell upon it; its color became dusty, its protection was violated, its atmosphere darkened, its paths were blocked, its rocks crumbled, and its firm mountains shook. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the choicest of the glorious and the virtuous, the eye of the great and the exemplary, the imam of sanctuaries, mosques, and assemblies. When he died, the nursing mothers were distracted from what they were suckling, the pregnant women miscarried, the beggars, orphans, and widows were lost, the gatherings were suspended, the obligatory and supererogatory acts were neglected, blessing decreased in wealth and children, conditions became unrecognizable, and the factors changed. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the adornment of adornments, the light of the eye's pupil, the master of the two worlds and the two weighty ones ²³³, the grandfather of al-Hasan and al-Husayn. When he died, Mount Radwa, Lebanon, al-Ash'ar, al-Ajrad, Warqan, Thabir, the two lofty passes, the House [Kaaba] and the corners, the Station of Abraham, al-Safa and al-Marwa, the sites of al-Baqi', the joyful mountain, Uhud, and Hunayn grieved for his loss. O God, bless and grant peace to our master Muhammad and our patron Muhammad, and to the family of our master Muhammad, the sea of guidance, abundant in shining lights and flashes, the full moon of sainthood, blessed in its mansions and rising stars, the book of sciences and knowledge, mighty in benefits and advantages, the fortress of security and protection, whose side is guarded.

Among the obstacles and hindrances, he who when he died, the monks of the mosques and hermitages grieved, and the women of the seclusions and factories tore their veils, silenced tongues, bewildered minds, and dried the eyes of the weepers from tears. O Allah, bless and grant peace to our master Muhammad and our lord Muhammad, and to the family of our master Muhammad, the adornment of the group and the tribe, the pole of sovereignty ²³⁴ (112) of clear path and way, the core of sciences and benefit, specially endowed with gifts, openings, and abundant giving, he who when he died, the Majestic King prayed over him, then Gabriel, then Michael, then Israfil, then the angels in crowds, then the women, children, and honored servants of Allah in general and in detail. When he was buried and the people dispersed, Fatima, may Allah be pleased with her, said: "O Abu al-Hasan, have you buried the Messenger of Allah, may Allah bless him and grant him peace?" He said: "Yes." She said: "How could your souls be content to heap dust upon the Messenger of Allah, may Allah bless him and grant him peace? Was there no mercy in your hearts for the Messenger of Allah, may Allah bless him and grant him peace? Was he not the teacher of good?" He said: "Yes, O Fatima, but this is the command of Allah, Mighty and Majestic, which cannot be repelled." So she began to weep and lament, saying: "O father, now Gabriel, who used to bring us revelation from heaven, has been cut off from us." When the believers heard her words, their souls almost flowed away, and rightly so. O Allah, bless and grant peace to our master Muhammad and our lord Muhammad, and to the family of our master Muhammad, the best of those who wore shirts and enjoyed blessings, the most excellent of those for whom the lover devoted himself to the service of his station and tent, he who when (113) he died, the angels shrouded him with a garment, and the Angel of Death, ascending to heaven, was heard weeping and crying: "O Muhammad! O Muhammad!" And his daughter Fatima cried: "O father, Gabriel announces his death to me! O father, from the Garden of Paradise is his abode!" She said to Anas ibn Malik: "O Anas, how could your souls be content to heap dust upon the Messenger of Allah, may Allah bless him and grant him peace?" Its author, may Allah grant him the joy of meeting Him and make him among the servants of His Prophet, may Allah bless him and grant him peace, who are abundant in praise and eulogy, said: When I paused at this point upon what our lady Fatima al-Zahra said at the death and burial of her father, and the placing of the jewel of the noble one in the core of contentment and pleasure and preservation, I began to mention from the descriptions what the tongue of her state required, matching what she uttered with the tongue of her speech. So I say: "When my master, the Messenger of Allah, may Allah bless him and grant him peace, was taken and transferred to the abode of success and honor, the place of security and safety, his daughter, our lady Fatima al-Zahra, the pearl of bright and radiant beauties, the mistress of the women of her world, the pure virgin, the nursling of the breast of prophethood, the inheritor of the secrets of the hidden jewels of revelation (114), came swimming in seas of poured tears, restraining with the fingers of patience the streams of her flowing eyes. Due to the intensity of her grief, she had abandoned beds and couches, and in her lamentation she surpassed the weary and the nursing mothers, and in her warbling she excelled the singing birds and the mourning doves. In her night abode, she would call out to the setting and rising stars, and converse with the moons, due to the pain of separation settled between her innermost and ribs. She would frequent the places he used to frequent, such as the prayer niches and the dwellings. So she adopted sorrows like Jacob's, worries like Job's, tears like Noah's, patience like Ishmael's, and strength like David's. She began to say: 'O company of Muslims, how could your souls be content to heap dust upon the Beloved whom Allah created from the attributes of His light, and with whom He dazzled the totalities of the two worlds in his emergence and manifestation, and made the angels of His veils and screens serve him, and clothed him with the robes of His greatest pleasure, and honored him in the abode of His joy and delight? How could it be permissible for you to heap dust upon the face through which rain is sought from the clouds, and light is sought in the darkness of the night, and healing is sought from diseases and ailments through his blessing, (115) and the beacon by which the noble leaders and eminent dignitaries are guided, and the body whose light pierced the veils so that he could see from behind as he saw from in front, and the refuge to which sinners flock and seek intercession through him on the Day of Presentation and Crowding? How could it be permissible for you to pour water upon the Beloved whose footstool was the earth, and the bright stars are ashamed of the light of his beauty and comeliness? How could it be permissible for you to pour water upon him from whose fingers water flowed, and who gave drink to the army from a spring of pure water, and Ali would suck the remaining water from his eye sockets during his washing, and found blessing in that for his righteous state and end? How could it be permissible for you to pour water upon him who used to perform ablution with the water of the unseen and use it for his purification and washing, and whoever wiped himself with the leftover water of his ablution for a disease that befell his body would obtain healing and stand as if he had been released from a fetter? How could it be permissible for you to pour water upon him from whose leftover ablution water the trees turned green and began to strut in the robes of their flowers by the blessing of his supplication and entreaty, and came walking to him on a stalk without a foot when he called it, seeking his proximity and union? How could it be permissible for you to pour (116) water upon him whom Allah sent with guidance and the religion of truth, and made him a mercy to His servants and family, and honored through him all who belong to him from his companions, relatives, and wealth? How could it be permissible for you to pour water upon him for whom Sa'd the slaughterer sacrificed himself when he left his abode, and the flower wore the garment of black when she heard of his departure from the world and his transfer? How could it be permissible for you to pour water upon him whose face souls long to see in dreams and visions, and whose eyes delight in the beauties of his essence, the symmetry of his stature, and his moderation? How could it be permissible for you to pour water upon him whose arrival to his Lord and approach rejoices the angels of the spheres, who stretch their necks and humble themselves in awe for his glorification and veneration? How could it be permissible for you to pour water upon him by whose moon-like face and crescent-like countenance the worlds are illuminated, and the leaders follow his good conduct and all his deeds? How could it be permissible for you to pour water upon him who surpassed the prophets in noble character, virtues, and qualities, and you bid him farewell while their spirits roamed in his meadows and frolicked in his shades? How could it be permissible for you (117) to pour water upon him whose beautiful excellences and perfect attributes bewilder minds, and through love of whom a person becomes independent of his family, children, and wealth? How could it be permissible for you to pour water upon the generous one who encompasses servants with the abundance of his bounty and gift, and the masters of needs seek intercession through his luminous spirituality and the secret of his Mim, Ha, and Dal? ²³⁵ How could it be permissible for you to pour water upon him whom the lizard greeted, and the wild beasts clung to his garments, and the stone wept due to his placing it upon him and bearing his burdens? How could it be permissible for you to pour water upon him whom the wolf spoke to and sought intercession from him at his departure and separation, and a person would wish to ransom him by meeting his own death before his appointed time, and sacrifice himself to reach him, and rub his gray hair in his places and the dust of his ruins? How could it be fitting for you to place the stone upon the Beloved who used to enliven the blackness of the night with his bowing and prostration, and make the whiteness of the day a place for persisting in the remembrance of Allah in his standing and sitting? How could it be fitting for you to place the stone upon him in whose hand Allah placed the keys of the treasuries of His generosity and bounty, and aided him in fulfilling His rights and fulfilling His covenants? (118) How could it be fitting for you to place the stone upon him who becomes angry at Allah's anger and is pleased at His pleasure, and stands at His limits, and seeks victory when the sanctities of Allah are violated with his armies and troops? How could it be fitting for you to place the stone upon him whose heart Allah made a mirror of His vigilance and witnessing, and drew him to the carpet of His presence, and elevated him in the ranks of His might and height?"

How could it be fitting for you to place a stone upon one whom God has made a fragrant basil ²³⁶ in His valleys and heights, and perfumed the horizons with his pure musk and cool breeze? How could it be fitting for you to place a stone upon one whom God has made a paradise for His guests and visitors, and a shield ²³⁷ for those who fear the evil of their enemy and envier? How could it be fitting for you to place a stone upon one whom God has made the choicest of honor and the pillar of its support, the Kawthar ²³⁸ of the lover's drink and the fountain of his arrival? How could it be fitting for you to place a stone upon one with whom the moon conversed in his cradle ²³⁹, and the glad tidings of good shone upon him, and God purified his chosen bride ²⁴⁰ in the abode of His generosity and eternity? How could it be fitting for you to place a stone upon the light whose auspicious bird ²⁴¹ gave glad tidings of his blessing and felicity, and through whose blessing the clouds of worries and distress were dispelled for his lovers? And how could it be fitting for you to place a stone upon one who strove for God with true striving until he attained his desire and reached his goal, and his Lord favored him over all the prophets and messengers, and spread over them the banners of his sainthood and the gleams of his standards? How could it be fitting for you to place a stone upon one whose fragrance is sweeter than musk and ambergris, whose face is more radiant than the sun and moon, and of whom it was said: 'Muhammad is a human, not like other humans; rather, he is like a ruby among stones'?

the one by whom souls are honored, the station through which God repels harm and misery, the blessed one by whose watering God made the plants flourish, the fortunate one by whose appearance worries, sorrows, and misfortunes vanished, the obedient one for whom God forgave his past and future sins and said to him: "Sleep the sleep of a bride"? And how ¹²³ could you find it fitting to throw dust upon the noble one ²⁴² by whose death and life God swore, the compassionate one who would hear the cry of a child and shorten his prayer, the venerated one by whose foot-dust God swore to honor his station, the honored one by whom God swore in His Mighty Book: {Yā Sīn. By the Wise Qur'an} ²⁴³ up to {straight} ²⁴⁴. * In it, O abode whose people have a right * over all people, perpetual and never-ending * Your meanings have faded and become desolate, * while religion used to seek refuge and stand firm in you * A dense darkness has enveloped the world, * making it seem like an eternal night over people * Nothing startled them but the death of their Messenger, * while each thought the Messenger would be immortal * They were heedless, and what they recited * (When the help of God comes) ²⁴⁵ is an ambush for death * Gabriel bid farewell, the farewell of a departing one, * with no return excepted, no revelation promised * And their father's mother ²⁴⁶ led forth tears * like a necklace of pearls slipping from its string * She entrusted him with a secret at which she wept from intimate converse, * and repeated a secret, then she composed herself * She declared her distress before the Messenger * for her father's distress while he struggled with death ¹²⁴ * He said to her: "Stop your tears and be patient, * for after this day no distress will be counted" * And he gave her glad tidings of her imminent joining him, * a true glad tiding that is not false * O you who see a living one consoled by his death, * and is content as if death were eternal immortality * He fled from the world to nearness of her ²⁴⁷ rank, * and was miserly with her ²⁴⁸ from a life of hardship * And a grace from God the Mighty for her voice, * while the door of hidden calamities lies in ambush * Had her life been prolonged, * a sleepless night would have driven sleep from her A return, a bending, a turning, and fragrant flower clusters of sweet fruit and plucking, and jewels of praises pointing to what the Master of Nobles, the Perfect in Beauties and Attributes, the Lamp of Prophecy and Messengership, the Gentle in Disposition and Character, the House of Pride and Majesty, described in Sūrat al-Aʿrāf ²⁴⁹, was singled out with. His daughter Fāṭima al-Zahrāʾ said to those present at his burial from the nobles of Banī Hāshim, Luwayy, and ʿAbd Manāf: "How could it be fitting for you to throw dust upon a prophet by whom God guided from discord and clarified the path of chastity, and made him a model for the people of justice and fairness, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you ¹²⁵ to throw dust upon a prophet whom his Lord honored with ten characteristics ²⁵⁰ with which He distinguished him and honored him above all other prophets and messengers: that he never had a wet dream, nor did he have a shadow; whatever came out of him the earth swallowed without doubt or possibility; flies never alighted upon his person, which was observed with the eye of veneration and glorification; he could see behind him as he saw in front of him; his eyes slept but his heart did not, illuminated by the light of Majesty and Beauty; he never yawned, so no jinn ²⁵¹ could strike him nor any evil or madness touch his person or mind—my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to throw dust upon a prophet whose clay was kneaded with the water of pardon, contentment, and acceptance, and was molded in the mold of beauty, splendor, and perfection; he was born circumcised with his umbilical cord cut, and no man or woman ever touched him; the beasts recognized him when he rode them and came to him gently, obedient without bridle or hobble—my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to throw dust upon a prophet whom God made a mercy for the needy and dependents, and poured upon them from his blessing with oceans of generosity, virtue, and giving, ¹²⁶ and made his sitting higher than the sitting of those present, and no one equaled him in stature and balance—my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to throw dust upon a prophet whom his Lord named with Mīm, Ḥāʾ, Mīm, Dāl ²⁵², entrusted him with the secret of His revelation, made him truthful in speech and word, supported him with terror and the east wind, permitted him spoils and booty, and subjected to him what is above the Throne and beneath the earth, and placed in his hand the keys of locks—my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to throw dust upon one whose spiritual souls and corporeal forms cannot bear the lights of his Aḥmadī ²⁵³ essence and the attributes of his Aḥmadī self, because they are weak and unprepared to receive the divine lights and the gifts of his jabarūtī ²⁵⁴ secrets—my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to throw dust upon one for whom the stars descended while he was on his bed, among his loved ones and relatives, and the full moons spoke to him while he was...

In his cradle, he cooed to his intimates and loved ones, and the angels prostrated to him while he was in the loins of Adam, and they testified to his special status ²⁵⁵ and the perfection of his chosenness and election, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a body whose limbs radiated the lights of prophethood and messengership, whose fragrance spread through the meadows of the kingdom and the dominion and all their regions, and whose beings were illuminated by the flashes of his light and the splendor of his brilliance, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a body that the earth did not consume his flesh, veins, joints, and intestines, and the gates of heaven opened for his supplication and prayer, and the eyes of divine care watched over him on the night of his ascension ²⁵⁶ to the station of two bow-lengths ²⁵⁷ and his night journey, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a body over which the banners of sovereignty fluttered from its beginning to its end, and his Lord clothed him in the garments of His good pleasure and seated him upon the throne of His establishment, and gathered in him what was dispersed in others of the attributes of His perfections and the sciences of His qualities ²⁵⁸ and His names, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a body before which the seas shrink at the generosity of his right hand and his giving, and the afflicted seek healing through his beneficial antidote and remedy, and the noble ones follow the paths of his Ahmadine law ²⁵⁹ and the beacon of his guidance, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a body whose rank God elevated in His earth and heaven, and the suns and moons were abashed by the blaze of his face and the light of his beauty and splendor, and no prophet or messenger has attained his station in sublimity and exaltation, my master and lord, the Messenger of God, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a prophet whom God nursed with the milk of His revelation before he was enclosed in the wombs of his mothers and fathers, and made him renowned in the sanctuaries of His holiness and the scenes of His glory and sublimity, and showed him His supreme essence with the eye of sight and spoke to him face to face at his vision and meeting, my master and lord, the Messenger of God ²⁶⁰, may God bless him and grant him peace? And how could it be fitting for you to cast dust upon a prophet whose sight brings happiness to creatures during his life and his remaining, and the clouds are asked for rain through his face, and the breezes of mercy descend through his rank and the blessing of his prayer, and the adversities of calamities and trials are repelled from whoever seeks refuge in his most protected sanctuary and enters under the shade of his banner, my master and lord, the Messenger of God, may God bless him and grant him peace. This book has ended with the praise of God Most High and His good help and great success. The copying was completed on Wednesday at the time of forenoon, the sixth of the month of Muharram, in the year 1351, by the hand of the weak, poor, humble servant, abundant in sins and errors, his head bowed due to the burdens he has incurred against himself, hoping for the pardon of his generous, forbearing Lord, the bountiful, compassionate, merciful Lord, al-Dhahabi ibn al-Yazid, the sharif al-Hasani al-Yanbu'i by origin, the 'Alawi by lineage, the Falali by tribe, the Marrakushi by residence, and born there, and dwelling. O God, forgive us and our parents, our teachers, our loved ones, and everyone who has a right over us, and forgive, O God, those who love us and those who hate us among our Muslim brothers. O God, forgive him and guide him, and accept our repentance and his. O God, make the last of our words on the day of our departure from the abode of trial and annihilation to the abode of eternity: There is no god but God, Muhammad is the Messenger of God, may God bless him and grant him peace, and his family. Praise be to God, Lord of the worlds. ²⁶¹

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1. al-ḥulūl : Indwelling or incarnation, a concept rejected in Islamic theology as it implies God's essence entering creation.
2. al-ittiḥād : Union or unification, referring to the mystical concept of becoming one with God, which is considered heretical in mainstream Islam.
3. shamāʾiluhu al-muḥammadiyya : Muhammadan characteristics, referring to the physical and moral attributes of the Prophet Muhammad.
4. al-waṣf al-rāʾiq : Exquisite description, a phrase praising the Prophet's attributes.
5. al-khaṣāʾiṣ al-mutawātirāt : Widely transmitted special qualities, referring to the unique traits of the Prophet that have been reported through multiple chains of transmission.
6. al-ḥawḍ : The Basin (of the Prophet), a celestial pool from which the faithful will drink on the Day of Resurrection.
7. al-Muṣṭafā : The Chosen One, a title of the Prophet Muhammad.
8. adhkāruhu lā tuwādiʿu : Let not your remembrances cease, a poetic exhortation to constantly remember the Prophet.
9. Ṭāhā : One of the names of the Prophet Muhammad, derived from the Arabic letters Ṭā and Hā at the beginning of Surah 20.
10. shamāʾilihi al-aḥmadiyya : Ahmadan characteristics, referring to the attributes of the Prophet Muhammad, who is also named Ahmad.
11. al-Muṣṭafawiyya : Chosen, derived from al-Muṣṭafā, a title of the Prophet.
12. dār karāmatihi : The Abode of His Honor, referring to Paradise.
13. al-Baqi' : The cemetery in Medina where many companions and family members of the Prophet are buried.
14. the House, the Corners, and the Stone : References to the Kaaba, its corners, and the Black Stone.
15. Tayyiba : A name for Medina, meaning 'the good/pure city'.
16. its force : Refers to the severity of the illness.
17. fulfill my desire : Refers to the desire to visit the Prophet's grave.
18. Firdaws : The highest level of Paradise.
19. choice between : Refers to the choice between worldly life and the afterlife.
20. bikr : A virgin; here referring to a young unmarried woman, possibly in a specific context.
21. Ansar : The Helpers; the Muslim inhabitants of Medina who supported the Prophet Muhammad after his migration from Mecca.
22. nur sawad al-muqlatayn : Light of the black of the two eyes; a metaphorical expression meaning the light of the pupils, indicating something extremely precious.
23. al-asl wa al-nash'atayn : The origin and the two births; referring to the Prophet's noble lineage and his physical birth and spiritual birth (or his birth and resurrection).
24. hadith of Jabir : A narration from Jabir ibn ‘Abd Allah, a companion of the Prophet.
25. rak‘a : A unit of Islamic prayer, consisting of a sequence of standing, bowing, prostrating, and sitting.
26. arbab al-tariq : Masters of the path; referring to Sufi masters or spiritual guides in the mystical path of Islam.
27. Maymuna : Maymuna bint al-Harith, one of the wives of the Prophet Muhammad.
28. laddūhu : They gave him a medicinal drink; specifically, a liquid medicine poured into the side of the mouth.
29. dhat al-janb : Pleurisy; an inflammation of the pleura, often causing severe pain.
30. al-Fadl : Al-Fadl ibn al-‘Abbas, a cousin of the Prophet and brother of ‘Abd Allah ibn al-‘Abbas.
31. al-munawwar al-basat wa al-hadra : The illuminated carpet and presence; a Sufi term referring to the spiritual station of the Prophet, where his presence is like a radiant carpet.
32. Rabi‘ al-Awwal : The third month of the Islamic lunar calendar.
33. Hijra : The migration of the Prophet Muhammad from Mecca to Medina in 622 CE, marking the start of the Islamic calendar.
34. Yathrib : The ancient name of Medina before the advent of Islam.
35. Surah Nun and the Pen : Surah al-Qalam (The Pen), chapter 68 of the Quran, which begins with the letter Nun.
36. Muhajirun : The Emigrants; the early Muslims who migrated from Mecca to Medina with the Prophet.
37. Fāṭima al-Zahrāʾ : The Prophet's daughter, Fatima, known as al-Zahra (the Radiant).
38. ṣaḥīfa : A page of the Quran, implying radiance and beauty.
39. Abū Bakr : The Prophet's close companion and first caliph.
40. ʿarūs al-mashāhid wa l-ḥaḍarāt : A Sufi expression: the bridegroom of spiritual stations and divine presences.
41. ʿulba aw rakwa : A small vessel or a leather water container used for ablution.
42. khamīṣa : A small woolen garment or cloak.
43. ʿĀʾisha : The Prophet's wife, daughter of Abu Bakr.
44. al-rafīq al-aʿlā : The Highest Companion, referring to God or the highest rank in Paradise.
45. maʿa alladhīna anʿama llāhu ʿalayhim : Quranic phrase: 'with those whom God has blessed' (Quran 4:69).
46. ʿAbd al-Raḥmān ibn Abī Bakr al-Ṣiddīq : Son of Abu Bakr and a companion of the Prophet.
47. jarīda ratba : A fresh palm branch used as a toothstick (miswak).
48. Rabīʿ al-Awwal : The third month of the Islamic lunar calendar.
49. Sūrat al-Naṣr : Chapter 110 of the Quran, 'The Victory'.
50. wa la-sawfa yuʿṭīka rabbuka fa-tarḍā : Quran 93:5: 'And your Lord will give you, and you will be satisfied.'
51. Bilāl : The Prophet's companion and first muezzin (caller to prayer).
52. zakāt : Obligatory almsgiving, one of the Five Pillars of Islam.
53. jalsa : A sitting posture, often on a pulpit (minbar) for delivering a sermon.
54. Safiyy : Chosen one, a title for the Prophet Muhammad indicating his special status with Allah.
55. dajjah : Commotion or clamor, here referring to the loud weeping and outcry of the Muslims.
56. ma'lul : Sick or afflicted, here describing the heart as being ill with remembrance of the Prophet.
57. Nuh : Prophet Noah, peace be upon him; here used as a figure of mourning.
58. al-Mustafa : The Chosen One, a title of Prophet Muhammad.
59. Ahmad : Another name of Prophet Muhammad, meaning 'most praiseworthy'.
60. 'Arafat : The plain near Mecca where pilgrims stand on the 9th of Dhul-Hijjah.
61. hashr : The gathering of all creatures on the Day of Resurrection.
62. shafa'at : Intercession; the Prophet's pleading for his community on Judgment Day.
63. Hawd : The Basin (Pool) of the Prophet in Paradise from which his followers will drink.
64. Nahr : A river in Paradise, often associated with the Prophet's intercession.
65. Liwa' : The Banner of Praise (Liwa' al-Hamd) held by the Prophet on Judgment Day.
66. Taha : One of the names of Prophet Muhammad, from the Quranic chapter Taha.
67. Furqan : The Criterion, a name for the Quran.
68. Sunnah : The prophetic tradition; the sayings, actions, and approvals of the Prophet.
69. farat : Forerunner; one who goes ahead to prepare for others.
70. al-Maqam al-Mahmud : The Praiseworthy Station, a high rank granted to the Prophet on Judgment Day.
71. al-Wasila : The Means; a special rank in Paradise for the Prophet.
72. takbir : Saying 'Allahu Akbar' (Allah is the Greatest).
73. Muhajirun : The Emigrants; Muslims who migrated from Mecca to Medina.
74. Ansar : The Helpers; Muslims of Medina who supported the Prophet.
75. Quran 9:40 : Reference to the verse about the Prophet and Abu Bakr in the cave.
76. al-Siddiq : The Truthful, a title of Abu Bakr, the first Caliph.
77. al-Murtaḍā : Title of ʿAlī ibn Abī Ṭālib, meaning 'the one with whom Allah is pleased' or 'the chosen one'.
78. ʿUmar : ʿUmar ibn al-Khaṭṭāb, the second Caliph.
79. father of the two grandsons : Refers to ʿAlī ibn Abī Ṭālib, father of Ḥasan and Ḥusayn.
80. Dhū al-Nūrayn : Title of ʿUthmān ibn ʿAffān, meaning 'the possessor of two lights', referring to his marriage to two daughters of the Prophet.
81. Abū Bakr al-ʿAtīq : Abū Bakr al-Ṣiddīq, the first Caliph; 'al-ʿAtīq' means 'the freed one' or 'the noble'.
82. Ṭāhā : One of the names of the Prophet Muḥammad, from the Quranic chapter Ṭāhā.
83. Aḥmad : Another name of the Prophet Muḥammad, meaning 'most praiseworthy'.
84. Jibrīl : The angel Gabriel, who brought revelation to the prophets.
85. the Chosen One : Al-Muṣṭafā, a title of the Prophet Muḥammad.
86. camel-drivers : Refers to those who recite poetry or sing while driving camels, often used metaphorically for those who praise the Prophet.
87. al-Kawthar : A river in Paradise promised to the Prophet Muḥammad, also the name of a Quranic chapter.
88. Salsabīl : A spring in Paradise mentioned in the Quran (76:18).
89. Aḥmad al-Ḥalabī : The poet himself, Aḥmad al-Ḥalabī, a Syrian poet known for his praise of the Prophet.
90. Ḍād : The letter ḍād in Arabic, considered a distinctive sound of the Arabic language; 'those who spoke Ḍād' refers to Arabs.
91. Ismāʿīl : An angel, the treasurer of the worldly realm.
92. Riḍwān : The angel who guards Paradise.
93. Ḥūr al-ʿĪn : Beautiful maidens of Paradise with wide, lovely eyes.
94. Mīkāʾīl : The angel Michael, responsible for sustenance.
95. Isrāfīl : The angel who blows the trumpet on the Day of Resurrection.
96. Asmāʾ : Asmāʾ bint Abī Bakr, a companion of the Prophet.
97. al-Khiḍr : A legendary figure often associated with wisdom and immortality, mentioned in the Quran.
98. Bilāl : Bilāl ibn Rabāḥ, the first muʾadhdhin (caller to prayer) in Islam.
99. Rasul Allah : Messenger of Allah, referring to Prophet Muhammad.
100. al-Fadl ibn Abbas wa Ali ibn Abi Talib : Al-Fadl ibn Abbas was a cousin of the Prophet; Ali ibn Abi Talib was his cousin and son-in-law.
101. al-Mustafa : The Chosen One, a title of Prophet Muhammad.
102. salla bi al-nas : Led the people in prayer.
103. sakarat al-mawt : The throes or agonies of death.
104. Jibril : The angel Gabriel, the messenger angel who brought revelation to the prophets.
105. Aisha : Aisha bint Abi Bakr, one of the wives of Prophet Muhammad.
106. Malak al-Mawt : The Angel of Death, often identified as Azrael in Islamic tradition.
107. Ya Malak al-Mawt : O Angel of Death.
108. dhaqa al-mawt : Tasted death; a phrase indicating that he died.
109. Ta'ala : The Exalted, referring to Allah.
110. Umar ibn al-Khattab : A prominent companion of the Prophet and the second Caliph.
111. Innaka mayyitun wa innahum mayyitun : Quranic verse 39:30: 'Indeed, you are to die, and indeed, they are to die.'
112. Abu Bakr al-Siddiq : The first Caliph, known as 'the Truthful'.
113. al-saham : Soot; here used metaphorically for tears dark as soot.
114. imam : Leader; here referring to the Prophet as a spiritual leader.
115. al-balad al-haram : The Sacred Land, i.e., Mecca.
116. Hashimi : Belonging to the Hashim clan of the Quraysh tribe, the Prophet's lineage.
117. al-khitam : The seal; referring to the Prophet as the Seal of the Prophets.
118. al-tahiyyatu wa al-salam : Greetings and peace; a standard salutation.
119. al-Rahman : The Most Merciful, one of the names of Allah.
120. Ibrahim : Abraham, the patriarch revered in Islam.
121. Ibn Mas'ud : Abdullah ibn Mas'ud, a companion of the Prophet known for his knowledge of the Quran.
122. Inna Allaha wa mala'ikatahu yusalluna 'ala al-nabi... : Quranic verse 33:56: 'Indeed, Allah and His angels send blessings upon the Prophet. O you who have believed, send blessings upon him and greet him with peace.'
123. Khatam al-Nabiyyin : The Seal of the Prophets, meaning the final prophet.
124. wa 'alayhi al-salam : And peace be upon him; a formula of respect.
125. al-Hasan : Al-Hasan al-Basri, a renowned early Muslim scholar and mystic.
126. karb : Distress, grief, or anguish; a term often used in Sufi and devotional contexts to denote intense spiritual or emotional suffering.
127. ʿatīq : Ancient or noble; here it is a term of address, possibly referring to the Prophet Muhammad as the 'ancient one' in terms of his pre-existence or nobility.
128. rakwa : A small water skin or leather vessel used for drinking or ablution.
129. sakarāt : Agonies or pangs of death; the intense physical and spiritual experiences at the moment of death.
130. al-rafīq al-aʿlā : The Highest Companion; a reference to God or the highest station in Paradise, often used in Sufi terminology to denote the ultimate divine presence.
131. malak muqarrab : A 'brought near' angel; a high-ranking angel in the divine presence, often referring to archangels like Gabriel, Michael, etc.
132. yuʿazzīhi : To console or offer condolences; here it means Gabriel came to offer condolences to the Prophet Muhammad (or to the community) upon his death.
133. al-naʿī : The announcement of death; a public proclamation of someone's demise.
134. ʿAbbās : Al-ʿAbbās ibn ʿAbd al-Muṭṭalib, the uncle of the Prophet Muhammad, known for his role in early Islamic history.
135. istirjāʿ : The act of saying 'Inna lillahi wa inna ilayhi raji'un' (Indeed, we belong to God and to Him we return), a phrase recited upon hearing of a death or calamity.
136. Abū al-ʿAtāhiya : A famous early Abbasid poet (d. 828 CE), known for his ascetic and reflective poetry.
137. al-farqad : The morning star or a specific star; often used in Arabic poetry to denote a bright star or the dawn.
138. biʾr al-samāʾ : Literally 'well of heaven'; a poetic expression possibly referring to a celestial source or a metaphorical well.
139. shahd : Honey; here used metaphorically, possibly referring to sweetness or abundance.
140. sūra : A chapter of the Quran; here it refers to the revelation of guidance.
141. ḥaẓāʾir al-quds : Sanctuaries of holiness; a term for the highest spiritual realms or the divine presence, often used in Sufi contexts.
142. maʿa alladhīna anʿamta ʿalayhim min al-nabiyyīn : A Quranic phrase from Surah An-Nisa (4:69): 'With those whom God has blessed from among the prophets...'
143. ar-rafīq al-a‘lā : The Highest Companion; a reference to God or the highest station in Paradise.
144. ‘Ā’isha : ‘Ā’isha bint Abī Bakr, the wife of the Prophet Muhammad.
145. Rasūl Allāh : The Messenger of God, i.e., the Prophet Muhammad.
146. ākharūn : Others; a group of people who remained composed.
147. ‘Umar : ‘Umar ibn al-Khaṭṭāb, the second Caliph.
148. ‘Alī : ‘Alī ibn Abī Ṭālib, the fourth Caliph and cousin of the Prophet.
149. ‘Uthmān : ‘Uthmān ibn ‘Affān, the third Caliph.
150. Mūsā : Moses, a prophet in Islam.
151. Abū Bakr : Abū Bakr al-Ṣiddīq, the first Caliph.
152. al-‘Abbās : Al-‘Abbās ibn ‘Abd al-Muṭṭalib, the uncle of the Prophet.
153. Qur’ān 39:30 : Qur’anic verse: 'Indeed, you are to die, and indeed, they are to die.'
154. Banū al-Ḥārith min al-Khazraj : A clan of the Khazraj tribe in Medina.
155. Qur’ān 3:144 : Qur’anic verse: 'Muhammad is not but a messenger...'
156. Sufyān ibn al-Ḥārith : A companion of the Prophet and poet.
157. Fāṭima : Fāṭima al-Zahrā’, the daughter of the Prophet.
158. walīyuka : Your friend; a reference to a narrator or saint.
159. Jābir : Jābir ibn ‘Abd Allāh al-Anṣārī, a companion of the Prophet.
160. Ṭā’if : A city in Saudi Arabia; the Prophet visited it in 620 CE.
161. Ḥajjat al-Wadā‘ : The Farewell Pilgrimage, the Prophet's only Hajj in 632 CE.
162. Qur’ān 55:26-27 : Qur’anic verses: 'Everyone upon it [the earth] will perish...'
163. Qur’ān 110:1 : Qur’anic verse: 'When the victory of God has come and the conquest.'
164. Bilāl : Bilāl ibn Rabāḥ, the first muezzin of Islam.
165. Qur’ān 65:2-3 : Qur’anic verses: 'And whoever fears God, He will make for him a way out...'
166. Qur’ān 65:4 : Qur’anic verse: 'And whoever fears God, He will make for him of his matter ease.'
167. Qur’ān 65:5 : Qur’anic verse: 'And whoever fears God, He will remove from him his misdeeds...'
168. al-‘urwat al-wuthqā : The firm handhold; a metaphor for faith or the Qur’an.
169. nabiyyaka : Your Prophet, referring to Muhammad.
170. Muhammadan : Muhammad, the Prophet of Islam.
171. rajulin : A man, possibly an angel or a righteous figure.
172. al-Khidr wa al-Yasa' : Al-Khidr and al-Yasa' (Elisha), two righteous figures often associated with esoteric knowledge and miracles.
173. ahl al-shamātati wa al-khada'i : People of gloating and deceit, referring to those who rejoice at misfortune.
174. nujarriduhu : Shall we strip him, i.e., remove his clothes for washing.
175. طُمِسَتْ : Literally 'blotted out' or 'obliterated'; here it means blinded or destroyed.
176. الرَّحِيل : Departure; refers to the departure of mercy or the Prophet's soul.
177. أَصْحَابُ الْأَحْوَالِ : People of spiritual states; Sufi term for those who experience divine states (ahwal).
178. فَرَط : Forerunner; one who goes ahead to prepare the way for others.
179. الْأَبْدَال : The substitutes; a rank of saints in Sufism who are believed to replace one another.
180. الْأَقْطَاب : The poles; the highest rank of saints in Sufism, considered the spiritual axis of the universe.
181. Rasul Allah : Messenger of Allah, referring to Prophet Muhammad.
182. Sukkan al-Safih al-A'la : Inhabitants of the highest heaven, i.e., the angels.
183. Iltiwa' wa al-Qarar : Twisting and settling; possibly referring to the twists and turns of life or the afterlife.
184. Hujub Riwaqik : Veils of your canopy; a metaphor for the Prophet's spiritual station.
185. Maqam al-Mahmud : The Praiseworthy Station, a rank of intercession granted to the Prophet.
186. 'Illiyin : The highest heaven or the record of the righteous; a lofty spiritual station.
187. Al-Nafs al-Mutma'innah : The tranquil soul; Quranic term (89:27) for the soul at peace.
188. 'Arifin : Gnostics; those with deep spiritual knowledge in Sufism.
189. al-nafs al-muṭmaʾinna : The tranquil soul, a term from Quran 89:27, referring to a soul at peace through remembrance of God.
190. yā ayyatuhā al-nafs al-muṭmaʾinna : Quranic address to the tranquil soul, here interpreted mystically.
191. rāḍiyatan marḍiyya : Well-pleased and pleasing to God; Quran 89:28.
192. fa-dkhulī fī ʿibādī : Enter among My servants; Quran 89:29.
193. wa-dkhulī jannatī : And enter My Paradise; Quran 89:30.
194. qibla : Direction of prayer, symbolizing spiritual orientation.
195. miḥrāb : Prayer niche, symbolizing place of devotion.
196. yā ayyatuhā al-nafs al-muṭmaʾinna : Second mystical interpretation of the same Quranic verse.
197. ʿilliyyīn : Highest ranks of Paradise; Quran 83:18-19.
198. yā ayyatuhā al-nafs al-muṭmaʾinna : Third mystical interpretation.
199. al-nafs al-muṭmaʾinna : Fourth interpretation, identifying the soul with the Prophet Muhammad's soul.
200. al-nafs al-muṭmaʾinna : The tranquil soul; a Qur'anic term (89:27) referring to the soul at peace, often associated with the highest spiritual station.
201. nūr al-ʿizza : Light of might; a divine attribute signifying power and majesty.
202. khaṭafāt jadhbiyya : Attractive flashes; sudden spiritual attractions or ecstatic pulls from the Divine.
203. kun fayakūn : 'Be, and it is'; the creative command of God (Qur'an 2:117).
204. kāf wa al-nūn : The letters Kaf and Nun; the Arabic letters that form the word 'kun' (Be), symbolizing the creative act.
205. sidrat al-muntahā : The Lote Tree of the Utmost Boundary; a celestial tree marking the end of creation, mentioned in Qur'an 53:14.
206. al-rūḥ al-muṣṭafawiyya al-muḥammadiyya : The chosen Muhammadan spirit; the spiritual reality of the Prophet Muhammad.
207. al-jawhara al-nabawiyya al-aḥmadiyya : The prophetic Ahmadian jewel; Ahmad is another name of the Prophet Muhammad, emphasizing his praiseworthy essence.
208. khalʿ al-naʿl : Removal of the sandals; a reference to the command given to Moses at the burning bush (Qur'an 20:12), symbolizing detachment from worldly concerns.
209. al-Mukhtār : The Chosen One; a title of the Prophet Muhammad.
210. tashahhud : The testimony of faith recited during the prayer, typically 'Ashhadu an la ilaha illa Allah wa ashhadu anna Muhammadan rasul Allah' (I bear witness that there is no god but Allah and I bear witness that Muhammad is the Messenger of Allah).
211. Qur'an 3:144 : The verse: 'And Muhammad is no more than a Messenger; many Messengers have passed away before him. So if he dies or is killed, will you turn back on your heels?'
212. Qur'an 3:144 : The continuation of the verse: '...and Allah will reward the grateful.'
213. Qur'an 39:30 : The verse: 'Indeed, you are to die, and indeed, they are to die.'
214. Qur'an 28:88 : The verse: 'Everything is perishing except His Face. His is the judgment, and to Him you shall be returned.'
215. Qur'an 55:26-27 : The verses: 'Everyone upon it [the earth] will perish, and there will remain the Face of your Lord, Owner of Majesty and Honor.'
216. Qur'an 3:185 : The verse: 'Every soul will taste death, and you will only be paid your wages in full on the Day of Resurrection.'
217. Umm Ayman : Barakah bint Tha'labah, the nursemaid of the Prophet Muhammad, may Allah bless him and grant him peace, and a respected companion.
218. Umm Usama ibn Zayd : Umm Ayman is also the mother of Usama ibn Zayd, a companion and the son of Zayd ibn Harithah.
219. Qur'an 3:185 : The full verse: 'Every soul will taste death, and you will only be paid your wages in full on the Day of Resurrection. So whoever is removed from the Fire and admitted to Paradise has succeeded. And the life of this world is nothing but the enjoyment of delusion.'
220. Abu al-Haytham ibn al-Tayyihan : A companion of the Prophet Muhammad, may Allah bless him and grant him peace, known for his poetry and participation in battles.
221. the liar of Yamama : Musaylimah al-Kadhdhab, a false prophet who claimed prophethood after the death of the Prophet Muhammad, may Allah bless him and grant him peace, and was killed in the Battle of Yamama.
222. Ahmad : Another name of the Prophet Muhammad, may Allah bless him and grant him peace, mentioned in the Qur'an (61:6).
223. Farqad : A star or constellation; the phrase 'a cloud over Farqad' is a poetic expression for something insignificant or lost.
224. al-Siddiq : Abu Bakr al-Siddiq, the first caliph and close companion of the Prophet Muhammad, may Allah bless him and grant him peace.
225. Umm Malik : Possibly a reference to a woman from the Ansar (helpers) or a poetic address; the exact identity is unclear.
226. al-ḥimām : Death, fate, or the decree of death.
227. al-Ḥārith al-Khayr : Al-Harith al-Khayr (the Good) is a tribal figure, possibly referring to a clan or a person known for generosity.
228. Najdān : Dual form of Najd, a region in central Arabia; may refer to two places named Najd.
229. al-Ṣiddīq : The Truthful, a title of Abu Bakr, the first Caliph.
230. Sidrat al-Muntahā : The Lote Tree of the Utmost Boundary, a celestial tree in the seventh heaven marking the end of angelic knowledge.
231. al-Karūbiyyūn : Cherubim, a high rank of angels in Islamic cosmology.
232. al-Bayt al-Maʿmūr : The Frequented House, a celestial counterpart of the Kaaba in heaven, visited by angels.
233. al-Thaqalayn : The two weighty things: humans and jinn, or the Quran and the Prophet's family.
234. quṭb al-siyāda : Pole of sovereignty: a Sufi term referring to the highest spiritual authority, the 'pole' or axis around which the spiritual world revolves.
235. Mīm, Ḥā, Dāl : The Arabic letters Mīm (م), Ḥā (ح), and Dāl (د) form the root of the name Muḥammad (محمد). In Sufi tradition, these letters are often contemplated for their spiritual significance.
236. rayḥāna : A fragrant plant, often used metaphorically for a beloved or honored person.
237. junnah : A shield or protection, often used in a spiritual sense.
238. Kawthar : A river in Paradise, also a name for abundant good.
239. mahd : Cradle; refers to the Prophet Muhammad's infancy.
240. ʿarūs : Bride; here metaphorically refers to the Prophet's spiritual station.
241. ṭāʾiruhu al-maymūn : His auspicious bird; a metaphor for good fortune or divine favor.
242. al-sariyy : The noble one; a title of the Prophet Muhammad.
243. Yā Sīn. Wa-l-Qurʾāni l-ḥakīm : Qur'an 36:1-2; God swears by the Qur'an.
244. mustaqīm : Straight; refers to the straight path mentioned in the same sūra.
245. Idhā jāʾa naṣru llāh : Qur'an 110:1; 'When the help of God comes.'
246. umm abīhā : Literally 'mother of her father'; refers to Fāṭima, the Prophet's daughter, who acted as a mother to him after his mother's death.
247. zayyihā : Her adornment or rank; possibly referring to Fāṭima's high station.
248. shuḥḥan ʿalayhā : Miserly with her; meaning he was reluctant to leave her due to her difficult life.
249. Sūrat al-Aʿrāf : The 7th chapter of the Qur'an.
250. ʿashr khiṣāl : Ten special characteristics unique to the Prophet Muhammad according to Islamic tradition.
251. ṭāriq al-jinn : A striking or affliction from the jinn; refers to the belief that yawning can allow jinn to enter the body.
252. Mīm, Ḥāʾ, Mīm, Dāl : The Arabic letters spelling 'Muḥammad' (Mīm, Ḥāʾ, Mīm, Dāl).
253. Aḥmadī : Related to Aḥmad, another name of the Prophet Muhammad; here referring to his praiseworthy essence.
254. jabarūtī : Pertaining to jabarūt, the realm of divine power and might in Sufi cosmology.
255. khuṣūṣiyya : Special status or particular distinction, often referring to the unique spiritual rank of the Prophet Muhammad.
256. laylat al-‘urūj : The Night of Ascension, referring to the Prophet Muhammad's miraculous journey to heaven.
257. qāba qawsayn : Two bow-lengths, a phrase from the Quran (53:9) describing the proximity of the Prophet to God during the Ascension.
258. ṣifāt : Divine attributes or qualities, often discussed in Islamic theology.
259. sharī‘atihi al-aḥmadiyya : The Ahmadine law, referring to the prophetic law of Muhammad, also known as Ahmad.
260. sayyidī wa mawlāya rasūl allāh : My master and lord, the Messenger of God, a reverential address to the Prophet Muhammad.
261. lā ilāha illā allāh muḥammadun rasūl allāh : The Islamic declaration of faith: 'There is no god but God, Muhammad is the Messenger of God.'