have to marry any woman but one who can be with me in Paradise; and my Lord accepted this my request.' It is also reported by tradition that once there was a dispute between Aisha and Fatima, in which Fatima said to Aisha, 'I am nobler than thou, because I am a morsel from the Prophet of God.' Aisha replied, 'In an earthly point of view it is so; but mine is the eternal glory that I am to be together with the Prophet in Paradise, and thou shalt only have Ali's rank in Paradise: consider, therefore, what difference there is between these two ranks.' On Fatima bursting out weeping because of this word, Aisha arose, kissed her blessed head, and said, 'Would that I were but a hair of thy head!' Now when it is declared that that Excellency's ladies shall be with him in Paradise, it must be unlawful for him to marry a free woman from the people of the book, because no unbeliever can enter Paradise, and he must naturally also be averse to marrying such a woman.
12. Not to marry a Mussulman slave-woman; for the legality of her marriage depends on these two conditions, viz. first, the fear of adultery; and, secondly, the inability to marry a free woman. But the Prophet was innocent of the fear of adultery. Nor could the second reason operate with him, because he was not bound to bestow either an initial or a final dowry.

(3.) Things permitted to him, i.e. things whose legality was peculiar to that Prince.

The object in legalising these things to his Excellency was his comfort and convenience. The term 'legalised or lawful things' is here employed to designate things respecting which that Excellency was free from guilt, whether he did them, or left them undone. They were:—
1. Enjoyment during a fast, as stated in the chapter of 'Religious Services.'
2. To select and take away whatever he liked from the spoil of war, before the regular distribution is made.
3. To enter the sanctuary of Mecca, without being robed in the sacred vestment of pilgrims.
4. To kill within the sanctuary of Mecca. This is proved

by the fact that at the conquest of Mecca that Prince commanded Ibn Khadl to be killed, though he had wrapt himself up in the curtains of the Kaaba.
5. To pass a judgment merely by his own knowledge; whereas it is not lawful for other judges to do this.
6. To give a judgment concerning himself and his children, because that prince was innocent of partiality.
7. To accept the testimony of a man testifying of himself. This is based on the following tradition: The Prophet had bought a horse from a Bedouin. The Bedouin denying the sale, demanded a witness. The Ansar Khazinat Ibn Zabit came and bore witness. The Prophet said, ' O Khazinat, how canst thou witness to an affair at which thou hast not been present?' Khazinat replied, ' O Apostle of God, if we believe thee in the matter of the messages from heaven, why should we not believe thee in things of this world?' ¹ Upon this the Apostle of God surnamed him 'the witness-bearer.'
8. To keep for himself anything forbidden. But this privilege he did not always exercise.
9. In time of need to take eatables and drinkables from any one who has, whilst it is the duty of the latter to yield up to him whatever food he possess, in order to keep the Apostle of God alive, though he may apprehend that by so doing he may perish himself. Of this privilege likewise he did not always avail himself.
10. Sleep on his part does not invalidate his ablution as it does that of others; for even when the eyes of that prince slept, his mind was awake, as he himself once said, 'My eyes sleep, but my heart does not sleep.' In this particular the other prophets were his partners. For Bokhari has a tradition to the effect that his Excellency said, 'And of the other prophets also the eyes only slept, but not the heart' But some Imams, overlooking this tradition, classed this particular amongst his peculiarities.
11. To remain in a place of worship in a state of canonical uncleanness.