“But Omar said: ‘The prophet is overcome by the malady, and his intellect is obstructed; the heavenly book, and the proofs of the text of the Koran are sufficient for us.’ On which account accumulated contradictions and conflicting discussions rose to such a height that the prophet said: ‘Leave me.’ The Sonnite resumed: The prophet himself declared: ‘I am a man like you, but I speak from inspiration.’ “In eating, dress, repose, affliction, health, sickness, wounds, in life and death, his condition was that of mankind: thus, some teeth of the venerable were knocked out,[40] and in his last malady he was exceedingly suffering, so that in the violence of his pain he might have said things which were not consonant with a sound mind. On that account Omar forbade his writing.” The Shiâh remarked: “When the prophet had left the garment of mortality, Omar drew his sword, and threatened to kill whosoever would say that the prophet died, because he was still living; such a declaration, how can it be reconciled with his impeding the writing of the last will in the manner before said?” The Sonnite avowed: “Mankind is subject to error.” The Shiâh pressed further: “After the contention, when Osmân was appointed khalif, his relations of the family of Omiyah practised oppression under his authority, and he brought back Hakim, the son of Aś,[41] the son of Omiyah, to Medina, from whence the prophet had banished him, so that he was called ‘the banished of the prophet,’ although Sádik (Abubekr) and Fárúk (Omar) had not called him. Further, Osman expelled Abázer from Medina; he also gave his daughter in marriage to Merván, the son of Hakim, with the fifth part of the spoils of Afrika, which amounted to forty thousand gold dinárs.[42] Besides, he granted security to Abd-ullah, the son of Serj;[43] although the lord of the prophetic asylum had ordered his blood to be shed; and he conferred on him the administration of Egypt; he consigned also to Abd-ullah, the son of Aamar, the government of Baśra, where he indulged himself in all sorts of shameful actions. Among the Umrás of his army were _Máavíah_, the son of Abi Safián, the collector of _Shám_ (Syria), and _Sâíd_, the son of _Alâaś_, the collector of Kúfa. Afterwards, _Abd-ullah_, the son of _Aamer_; and _Valíd_, the son of _Akba Abd-ullah_, the son of _Sâd_, the son of _Abí Serj_; all these trod the road of perverseness and unrighteousness.” The Sonnite had no convenient reply to make. The Shiâh continued: “The prophet sent three friends to fight to a place called _Tabúk_;[44] they disagreed: after which the prophet declared: ‘Whoever causes discord in the army or service, the curse of God be upon him.’” The Sonnite here fell in: “At the time of the prophet’s moving, it was not advisable to undertake the expedition designed; there was no disunion about the war among them; but only a discussion about the fitting out of the troops and the arrangements; whence a