The Dabistan

" the prophetic asylum committed it to me as a
ic tamlik (hereditary property) during his life-time.
"But the prophet has said:

" * We, the company of prophets, do not leave to our heirs what has
" ' been bestowed on us as a gift or as alms.'

6C On the strength of which Sadik(Abu bekr)
" rejected her claim. But e^en were this tradition
*' irrefragable, how could he reject the claim ol a
" tamlik, if that tradition, by which the rejection of
'c such an inheritance ne^er takes place, be acknow-
" ledged to be right?" The Sonnite opposed to
this: " The splendid lady had no witnesses that
" the law could accept; as the evidence of hus-
" band, or son, or grandson, is not admissible."
The Shiah insisted: *' Sadik was wrong; And the
44 burning of the court1 in sequel of the mortal

the race of Ali and fell into the hands of Mervan, in whose family it
remained until Omar declared it again to belong to alms, and assigned
the usufruct of it to the Alides. But Mamun, the seventh khalif of the
Abbasides, who reigned from Hejira 198 to 218 (A. D. 813-833), gave it
formally over to Muhammed, son of Yahia, son of Hassan, son of Zaid,
son of Alt, son of Hassan, son of Ali,-son of Abu Taleb. — (Abulfeda,
II. p. 167).

1 Muhammedhad scarcely expired, when a vehement contest about the
succession to his dignity arose between the Mohajirin, " the emigrants
" from Mecca with the prophet/1 and the Ansar, " the protectors (see
note, p. 27): both claimed the right of nomination. Abubekr was pro-
claimed by both. To crush the resistance of Alf, who was the legitimate
competitor, Omar, sent by Abu-bekr, burnt the gate, and was about to
set on fire the house of Ali—scarcely restrained from the act by the
reproach of Fatima, Muhammed's daughter and Ali's wife, who from