Chapter XXI: Section II: An Account of the Second Sect of the People of Islam, (1)

WHICH SECT IS KNOWN UNDER THE NAME OF SHÍAHS.――The author of this book was informed, by the learned of this sect, that they agreed to attribute the office of Imám and the khalifat, with the title of Amir of the believers, in particular to Alí (the peace of God be with him!) that he was established by clear tradition, or by manifestation or by testament; and they maintain that the khalifat was not alienable from the descendants of his highness, and if such a transgression happened, it can have been only by violence and by tyranny; they also said, that the office of an Imám is not to be given by the decision of a council, which may depend upon the choice of the vulgar, so that the Imám may be appointed by their injunction, but the true decision is that which derives its origin and support from the pillars of the faith; and the dignity of the prophetic asylum, _Muhammed_ (may the benedictions of God be upon him!) does not deserve that there be negligence used or carelessness shown in such a matter, or that it be committed to the multitude. They argue thus upon the condition necessary for the appointment of an Imám, upon its establishment and stability, which requires to be defended by the inferior and higher people. These are the opinions in which they agree about opposing or appointing an Imám, about words or deeds in the state of religion.

Some however, called _Zaydiyat_,[549] opposed them in what was said; and there is among the Shiâhs a great difference of opinion about the establishment of the Imám’s office, and at all times, before us until later days, there was much discoursing about it: they differ widely about the number of the Imáms. They are divided in different sects, and we shall in this book give an account of what we have seen of them.

* * * * *

OF THE TWELVE SECTS OF THE SHIAHS.

The author of this book relates what he has learned from Mulla Muhammed Mâsúm, from Muhammed Múmin, and from Mulla Ibrahim, who in the year of the Hejira 1053 (A. D. 1643) were in Lahore, and from others. The Mulla Ibrahim had great faith in his religion, and had a great aversion to the followers of the Sonna and the Jamaât, whom he never approached at meals; he did not during six months taste any butter in Lahore, because it happened to be a Hindu or Sonnite who was selling it. He said: “In the beginning of my manhood, I once slept in a field, and saw in a dream a great host of luminous beings, who said to me: ‘Be a Muselman.’ I answered: ‘Such is my inclination.’ They said again: ‘Take care of not being a Sonnite;’ and they added much about this subject to dissuade me from it. When they had disappeared, I asked their followers: ‘Who were they?’ They replied: ‘Imáms.’ When I awoke, from that moment I never associated with the Sonnites.”

With this sect there is but one Lord God, and no other: he is one, living, omniscient, self-acting, almighty, hearing and seeing every thing, and the first of speakers; they acknowledge his power, not only over possible, but even impossible things; they consider God Almighty as possessed of qualities necessarily inherent in his essence; they hold the servant of God to be master of his own actions. With them the word of God is not ancient, but it is a novelty, because its meaning is understood from sounds. They adduce the words of _Abu Jâfr Túsî_[550] (the mercy of God be with him!), who says that, fundamentally considered, the seventy and three sects are only two religions, namely: _Navá seb_, “the enemies of Alí,” and _Ravafés_, “heretics” (the Shiâhs), because on the day on which Muhammed (the peace of God be upon him!) left the _mortal_ garment, there were forty thousand companions present, who all acknowledged, with approbation and satisfaction, Abubekr as khalif, except eighteen persons, who were attached to Alí (the peace of God be with him!) who were joined by seventeen other individuals, who, averse to Abubekr, did not acknowledge him, nor give their consent to his khalifat. He said of these seventeen, _rafas á na_, “they abandoned me,” or “they separated from me,” whence they received the name _raváfés_, “schismatics;” and those eighteen persons said to the companions:

“You have appointed Abubekr without inauguration.”

that is: “You raised to the khalifat Abubekr, without having due sanction for it;” on which account they received the title of _Naváséb_, “enemies,” and each of these two sects had two names; the one their own, on account of the part which they took in the appointment of the khalif, and the other name, which their antagonist or enemy gave them; all the companions called themselves _the people of the faith_, or _the people of the Sonnat and Jamáât_, whilst those eighteen persons called them _naváseb_, “enemies,” and to themselves they gave the title of _múmin_, “believers,” and _Shiâhs_, “troop,” but all the companions named them _Ráfés_, “heretics.” Afterwards, the religion of the Naváséb divided itself into fifty and five sects, and that of the Raváfés into eighteen, as it was said:

“All are in the fire of hell, except one.”

Of these sects, one only is to belong to the people of salvation, because they profess the right faith, and this right faith consists in believing the unity, the justice of God, the dignity of the prophet and of the Imám, and the resurrection, and in maintaining the truth of each of these five articles. As God Almighty thinks good to choose one among his servants, whom he sends as his prophet and apostle, that he may announce the right way to his subjects and creatures, he who is sent must be pure of all our venial and mortal sins; his word is to be a mediation between God and man; and the prophet, who is sent by God, finds it necessary to choose one like him to fill his place after him, and this substitute must also be pure of all venial and mortal sins; this substitute, or khalif, must choose one who may take his place after him, so that the centre of the face of the earth may never remain destitute of Imáms; and that, by the reasoning of wisdom and by his efforts, the decisions in the law may be preserved right, and the collection of proofs not lose its purity among them. Muhammed chose Alí, and appointed him his executor and khalif, and Alí, after Muhammed, was the best and wisest of all prophets of the family; the other Imáms (the blessing of God be upon them!) were his sons; as the first, so were the last, and at the end they remained the same as they had been in the beginning. The number of Imáms, according to the _Akhbár Nabi_, “History of the Prophets,” was twelve,[551] eleven of them passed to the other world, the twelfth is living for ever; at last he shall appear, and render the world as full of virtue as it is now full of injustice and tyranny.

They say, that Abubekr, Omar, and Osman, and the children of Amîah, and Abasíah, their companions, usurped the dignity of Imáms, on which account they revile them. Some of them assert that Osmán burnt some volumes of the Koran, and threw away some of the surahs, which were in favor of Alí and of his descendants; of which the following is one:[552]

In the name of the bountiful and merciful God.

O you who have faith, believe in the two lights, _Muhammed_
and _Ali_, whom we have sent, and who recite our verses to
you, and put you on your guard against the chastisement of
the great day. These two lights _proceed_ the one from the
other. As to myself, I understand and I know.

Those who fulfil the order of God and of his prophet, such
as it is given to them in the verses of the Koran, those
shall enjoy the gardens of delight. As to those who, after
having believed, became infidels by transgressing their
compact, and what the prophet had stipulated for them, they
shall be thrown into hell, because they have unjustly
treated their own souls, and have disobeyed the preaching
prophet. These shall be drenched with hot water.

It is God who illuminated the heavens and the earth, as it
was his pleasure; who made his choice among the angels and
prophets; who placed the latter among the number of
believers in the midst of his creatures.――God does what he
wills: there is but he, the bountiful and merciful God.

Those who preceded them, have already machinated against
their prophets; but I have punished them for their perfidy,
and, certainly, my punishment is violent and severe. God had
already destroyed Ad[553] and Tamud,[554] on account of
their crimes; he made of them an example for warning you.
Shall you then not fear?

Because Pharaoh acted tyrannically towards Moses and his
brother Aaron, I drowned him in the waters, as well as those
who followed him, in order that it may serve as a sign for
you.

Many among you are prevaricators; but God will assemble them
all on the day of resurrection; and they will not be able to
answer when interrogated by him: certainly, hell is their
habitation. God is all-knowing and wise.

O prophet! my advertisement arrived (at its destination);
perhaps will they act (conformably to it). Those who turned
away from my words have already experienced detriment. Are
they comparable to those who accomplish thy ordinances, and
whom I will reward by the gardens of delight? For God is the
Lord of mercy and great rewards.

Ali is of the number of pious; we shall restore him his
right on the day of judgment. We are not ignorant of their
intention to defraud him. We have honored him more than all
thy family. He and his race are of the number of sufferers,
and certainly their enemy is the Imam of sinners.[555]

Say to those who became infidels after having believed: “You
have sought after the comforts of the present life, and you
have been eager in the pursuit of them; but you have
forgotten what God and his prophet have promised you. You
have broken the engagements which you had taken in a formal
manner; yet we quoted to you examples, in the hope that you
would follow the good direction.”

O prophet, we have sent thee clear verses. Those who were
faithful, and attached themselves to them, will receive
assistance after thee. Turn away from those who turn away
from me. Certainly, he shall make them appear on the day on
which nothing shall avail them, and when they will have no
pity to hope for. Their habitation shall be hell, from which
they shall not be removed.

Celebrate the name of thy lord, and be of the number of his
adorers. We have already sent Moses, and Aaron, and those
who followed them; but they treated Aaron unjustly. Patience
is an excellent virtue. Among them we changed some into
apes[556] and hogs; we cursed them until the day of
resurrection. Have patience; certainly they shall be
punished.

We have gratified thee with an authority equal to that which
was possessed by the messengers who preceded thee, and we
have given thee instructions in their persons. Perhaps
mankind will be converted. He who turns away from my command
shall be soon called away by me _from this world_. Let them
therefore enjoy some time their impiety. Ask no information
concerning the violators of God’s law.

O prophet, we granted thee the power of loading the neck of
those who believed in the strength of a compact which we
contract. Be thou of the number of the grateful.

Certainly, Ali is pious. He passes the night prostrate
_before God_. He is cautious with respect to another life,
and he hopes to merit the reward of his Lord. Say, will they
be treated in the same manner, they who have acted unjustly,
although they knew the chastisement which I prepare for
them? Chains shall be put on their necks, and they shall
repent of their acts.

We have announced to thee a progeny of just men,[557] who
will not oppose my commands. My bounty and mercy are upon
them, living or dead,[558] until the day of resurrection. My
anger is against those who act tyrannically towards thy
posterity; wicked men who shall suffer the pain _which they
deserve_.

As to those who walked upon the road of thy posterity, my
mercy is granted to them, and they shall be safe in the
kiosques _of paradise_. Glory to God, King of the creatures.

* * * * *

THE RELIGION OF THE AKHBÁRIN.[559]

Mulla Muhammed Amîn, of Asterabád,[560] gave currency in this time to this religion: they say, after having acquired the natural and revealed sciences, he made a pilgrimage to the temple of Mecca, and after having critically examined the sacred sayings, he adhered to what he thought the right sense, and composed the work _Fava-íd Madaníy_, “Useful Notes, by a Citizen of Medina.” In the book _Danish nameh, Káteb Sháhî_, which was written for the use of Dáráí Sekander Dostgáh Muhammed Kalí Kateb Shah, it is stated, that the exalted wish and furthermost intent is the knowledge of what is particular to the origin and end, and the explanation of this meaning is contained in the verse of the merciful:

“The faith in God, and in the day of eternal life.”

And the tradition of the noble Amír of the believers and the adored Imám (the blessing of God and peace be upon them and upon their holy descendants):

“God take compassion upon the man of whom I know from whence he
came, where he is, and whither he goes,”

entered into this meaning. The learned, in the maintenance of this station, divided into several sects. The one sect established this station by investigation and evidence; then a division of this sect rendered it obligatory not to say any thing contrary to the possessors of revelation, and these are called _Matkalmin_,[561] “scholastics,” for the reason that they have composed the science of scholastic theology, on account of rational considerations, and have enlarged argumentation in the science of scholastic dialectics and theological questions.

Another sect did not bind themselves in their reasoning; they are called _Hukmá másháyîn_,[562] “the walking philosophers,” because their first founders followed the stirrup of _Arastu_ (Aristotle),[563] and at the time when Arastu, as Vizir of _Iskander_ (Alexander) was walking to and from the palace of this king; they took the opportunity of being instructed in science by this philosopher.

Another sect adopted this doctrine with pious austerities. Afterwards, a division of this sect made an application of this doctrine as necessary to the Koran, and took care not to maintain any thing contrary to the companions of the revelation, and these are called _Sofis matsherâîn_, “orthodox Sofis.” Another sect did not believe this necessary, and these are entitled _Hukmá âshrákîn_, to whom _Aflátún_ (Plato)[564] who was the preceptor of Arastú, furnished lessons and instructions of piety.

Another class adopted this doctrine with a view to the precepts of the possessors of holiness, and made it a necessary condition that in all questions about customs, in which reason is _likely_ to err, they should strictly adhere to the sayings of the possessors of holiness; and these are called _Akhbárîn_. The companions of the pure Imáms (the blessing and peace of God be upon them!) all observed this rule, and the Imáms (peace be upon them!) prohibited them the science of scholastic theology, and the science of the fundamentals of religion and law, which have been collected according to the views of the intelligent; and likewise they prohibited the science of jurisprudence, which has been composed as an abstract of opinions, for this reason: because, safe from error, one is inclosed in what is right by the words of the possessors of holiness, and because many contradictions and discordancies occur in the three sciences.[565] As it is evident and clear that there are no contradictions in truth, so certainly one of the different opinions is false. The Imáms also instructed their companions in the science of scholastic dialectics, in the science of the fundam etals of religion and of law, and in jurisprudence; but these three sciences are, in many of the questions, not without contradiction with the sciences which the professors of common religion have combined. The lords of the temple (peace be upon them!) have declared, “that in the three sciences, as received by the generality of the people, truth is that which from us is come to them, and error is whatever originate from their conceptions.” The doctrine of the _Akhbárîn_, in after times called _Gháibet sâry_, “the minor absence,” which by some is reckoned among the traditions of the seventy-and-three, and by others among the traditions of the seventy four sects, became diffused among the learned of the _Imámíyat_; although it was also known among the first of the _Ghâibet[566] Kaberî_, “the great absence,” and the companions of the Imáms (peace be upon them!) after having received the three sciences from the people of the temple (blessing be upon them!), formed a collection of them in a book according to their direction; it was to this that the people of the temple referred in their belief and actions, until the time of the Ghâibet Kaberî of the Shíahs, and this book, by way of continuation, was brought down to the times of the moderns; the entire work, which was compiled by the trusty friend of the right faith, _Muhammed ben Yâkúb al Kalbiy_,[567] (may his tomb be sanctified!) comprehends the three sciences.

Further, when _Muhammed ben Ahmed Aljanáîd_, who was eminent in analogy,[568] and _Hassen ben Hassáîn ben Alí, ben Abí âkîl_, a lofty scholastic theologian, appeared, and were violent jurists; in their time, the circle of teaching and learning the common religion being in the colleges and schools, they studied the book of theology, and the book of the fundamentals of the common religion; but as they did not possess all the expertness required for the science of the fundamentals of religion and for that of theology, which were derived by tradition from the Imáms, they adapted to the common religion some among the subjects of scrutiny in the science of scholastic theology, and in that of the fundamentals of theology: and made choice of a doctrine which was a mixture of the doctrine of the Akhbárîns and of that of the common religion, and so laid the foundation of rational dialectics.[569] After them, _Shaikh Mafíd_, “the beneficent Shaikh,” (the mercy of God be with him!) that is, the Shaikh _Abú Jâfr_, on account of heedlessness and of the good opinion of those two eminent men, conformed himself to them, and he formed, in scholastic theology and in fundamental jurisprudence, a system of doctrine, mixing with that of the common religion that of the Akhbarîn, and that of the _Aśulîn_, “solid reasoners;” on that account, the learned of the Imámíyat sect divided into _Akhbárîn_ and _Asulîn_. Likewise _Alámah hallî_, “the most learned ornament,”[570] that is, Shaikh _Jemál eddin mátaher_, has exhausted to the utmost this subject, in the discussion about prophecy and unity, and at last the _sharh movákef_,[571] “explanation of the stations” and the origins of the book of religions and attributes have also been elucidated by it. When shaikh _Mafíd, istáz-îlm alihadî_, “the teacher of the science of direction,” that is, _Saíd Mírtasí_, lived, and was the _istáz rais al taifah_, “chief teacher of the sect,” this religion was diffused among the learned of the Jmámîyat, until the time of the most learned of the East and the West, _Alámah-hallí_; and as, penetrating into the depth of knowledge, he, _Alámah-halli_, surpassed in the sciences _Ebn Janaíd_, and _Ebn abî âkîl_, and the shaikh _Mafîd_; they gave a greater expansion and currency to the mixt religion in the book of scholastic and fundamental theology, and in the controversial dialectics relative to faith and law, established the mixt religion. As the _ahádís_,[572] “traditions” of the common religion, on the subjects of revelation and unity, were not exempt from adulterations, they published the series of traditions in their own book, divided into four parts. And Alámah-hallî (the mercy of God be with him!) on account of heedless confidence divided into four parts the traditions of his book, and the book of the sect of the _Mahakah_, “the asserters of truth,” in such a manner as was also manifested by the _Ilm ilahadî_, “the science of the direction” (revelation), and the _ra-is_ (chief) of the sect, and _sikat al islám_, “the trusty friend of the right faith,” and head of the Shaiks, _Alsadik_, “speaker of truth,” that is, _Muhammed Ebn Bábúyah[573] Alkamî_; and others: hence the whole tribe _Mahakah_ professed this as true, and, after _Alámah-hally_, the shaikh _Shahîd awl_, “the first witness,” that is, the shaikh _Muhammed maki_, made it the rule of his religion, and laid the foundation of his literary works upon it; after them, the _sultan Almadkakín_, “the sultan of the refiners” (acute investigators), shaikh _Alí_ (the mercy of God be upon him!) conformed himself to them, and _Al âalem al rabánî, Shahid-alsánî_, “the learned of the world, the doctor of divinity, the second witness,” that is, the shaikh _Zin eddin_ “the ornament of the faith,” _Jabel al âamlî_ (the mercy of God Almighty be with him!) took also the rule of this religion. This was until the time arrived for the learned of the moderns, in the science of _Muhammedan_ traditions, and the science of biographies and characters of persons to whom the traditions were handed down, and the most pious among them, the master of the whole in the whole, that is, _Mirza Muhammed of Asterabâd_ (may the light of God illume his tomb!). _He said_:[574] “At last, as a sequel to this, he (Jabel) instructed me, a humble individual, in all the sciences relative to the traditions, and gave me this injunction: ‘Revive thou the religion of the Akhbárîn, and if any doubt arise, that creates an opposition to this creed, discard that doubt.’ And this doctrine has fixed itself in my mind. But it was decreed by the Lord of Glory that it should be manifested through my pen. Afterwards, having received all the praised sciences from the greatest of the learned, I, humble individual, during some years staying in the splendid town of Medina, bowed my head under the collar of meditation, and humbled myself at the door of the temple of the Lord of Glory; I sought refuge with the spirits of the sacred place of the companions of prophecy, and I repeated afresh the sacred sayings, and the book of the common religion; that is, that of the opposers to the Imámíyat, and the special book, that is, that of the Imámíyat; in order to perfect myself in penetration and meditation; so that, by the favor of the Lord of Glory, and by the benedictions of the prince of prophets (Muhammed), and of the pure Imáms (the blessing and peace of God be upon them all!) by the direction of him, to whom obedience is due, I conformed to what was right, and succeeded in composing the _Faváid madaníy_, ‘The Useful Notes, by a Citizen of Medina.’” Subquently, Muhammed Asterabádí had the honor of being instructed by the most noble of this sect; afterwards they approved his composition, and congratulated the author upon it. (The mercy of God be upon them!)

Among the Imámíahs it is decided that the Imám _Muhammed, son of Hassan Askery_,[575] is still alive, but concealed from view; they divide the time of his absence into two epochs;[576] namely, “the minor and the greater absence.” The minor absence, which extends to seventy-three years, falls into the time of _Mâtemed Abásí_,[577] in the year of the Hejira 266 (A. D. 879); the greater absence took place in the time of _Rásí_, the son of _Mukteder Abásî_.[578] The distinction between these two epochs is that, during the minor absence, there were a registrar and delegates as intermediates between the pious persons of the religion and the Imáms, whilst, during the greater absence, the appointing and establishing was broken off. The first Vakîl, “delegate, agent,” was _Osman_, son of _Said ul Umrul Asadi_, in the holy place (of Medina); after him, by command of the Imám of the time, his son, _Abu Jâfer_, took charge of the office, which he held about fifty years; after him came _Abu ’l Kásem Hossain Ebn Rúh Ebn Ali Baher Nóubakhtí_, who bequeathed his place to _Abu’l-Hasan Alî Ebn Muhammed Samírí_, and this was the last Vakíl. When he was sick, the Shíâhs asked him: “Who shall after thee be the Vakíl of the holy place?” He wrote his command by a last will, by which he abolished the charge, and the command is as follows:

In the name of the bountiful and merciful God:

O Ali, son of Muhammed Samiri, may God increase the
recompense of thy brothers with regard to thee, for thou art
dead, and between thee and me there are six days;[579]
therefore arrange thy affairs, and propose to nobody to fill
thy place after thy death; certainly the complete absence is
now accomplished, and no further manifestation shall take
place but after the permission of God, the most high. He
mentioned it, and this after a long delay, and the obduracy
of hearts, and after the filling of the earth with violence.
And there shall come from among my people one to be a
witness; but he who desires it before the coming forth of a
Safiani and the Sihat, he is a deceiver, and ought to be
avoided. There is no power and no strength but one God, the
most high and most great.

Abul-Hasan died in the middle of Shâbán (the eighth month of the year), in the year of the Hejira 328 (A. D. 939).

It is to be known, that the tradition among the Shiâhs of the _Imámiyat-âsulín_ sect is divided into four parts: _sáhíh_, “authentic;” _hasen_, “elegant;” _músik_, “strong;” and _sâíf_, “weak.”

An _hadís sahih_, “an authentic tradition,” is one, the authority of which goes back to _mâsúm_,[580] according to the narration of an _âdil Imám_, “a just Imám,” in the description of whom the _árbáb-i-hadis_, “the masters of history,” have used the word _âdil_, whether the narrator be one person, or whether there be more than one, provided in the description of them all the same language has been used.

An _hadis hasen_, “an elegant tradition,” is one, the authority of which goes back, like that of the _hadis sahih_, to the _mâsúm_; but, according to the narrative of a venerable Imám, in this way, that although, in regard to the narrator of it, the words _sikah âdíl_, “trusty and just,” have not come down to us from the historians, yet they have praised him in other words.

An _hadis músik_, “a strong tradition,” is that, in the description of whose narrators the words _sikah âdil_ have been used by the historians, but some or all of the narrators of which are not _Imámís_, “followers of Ali.”

An _hadis sâíf_, “a weak tradition,” is that in which none of these three conditions are found; viz.: 1st, the inference from the commendation of _sikah âdil_; 2nd, a praise other than these two words; and 3rd, the qualification _sikah âdil_, with erroneous belief on the part of the narrator.

A tradition is either _in regular succession_, or _not in regular succession_. A tradition is in regular succession, when a great multitude on the authority of a great multitude make the same narration, until it reaches to the _mâsúm_, in such a manner, that the number of each multitude, in each particular age, shall have been so great as to exclude the idea of their having combined in telling a lie. A tradition is without a regular succession, when the number of narrators does not, in all or several stages, reach to that multitude, as before said, and this kind of tradition is called, in the peculiar idiom of the masters of history, _the information of one_. Among the Akhbarians, there is no such arrangement and classification of evidence, and God knows the truth.

The author of this book writes what he has learned of the religion of the _Akhbáríns_ from the Amíns of this doctrine, one of whom was Muhammed Razái Kazvíní. They call themselves _Akhbárín_, “dogmatic Traditionists,” because they place the centre of their belief in the prophetic book,[581] and employ no reasoning. _Mulla Muhammed Amín_, after having acquired the requisite theoretical and practical knowledge and that of the law, went to Mecca and to the revered places, and he declared openly, that controversial dialectics belong not to the rule of the ancient Shiâhs. The author of this book writes what he has heard from pious persons, the confidents of secrets of this sect; whoever desires to know more of it, may have recourse to the book _Faváid Almadíniy_, which is the composition of the last mentioned writer.

The following passage is said to be found in the sacred writings:

“God take compassion on the man of whom I know whence he
comes, where he is, and whither he goes.”

My desire is God himself, and as an indication of it is my perception of him, the scope of which is the return to him. Afterwards we ought to have the knowledge of three perceptions. The _Imánah_ conform themselves to the religion of the community which is composed of the people of the temple; but it is required that we acquire in Medina the knowledge of what the prophet is, and that we enter through the doors (chapters) of sciences, in which twelve Imáms are to be praised; whatever further is behind this religion will belong to that of the heretics. Of the two other religions, the one is that of the _people of pious austerity_; and this again is divided into two sects: the one comprehends the ancient _Ashrákíán_, who did not follow the prophet; and the second consists of the _Matákherîn_, “the moderns,” who, known under the name of “Sufis,” believe the prophet, and in theory and practice conform themselves to him and to the Imáms. They say, the prophet showed the way of righteousness and revealed the hidden; and the Imáms also taught purity, which from them was conveyed to us; the Imáms, by their pious austerity, promoted the purity of manners, and practised abstinence from food and sleep; the lord of the prophetic protection committed this religion to Alí; and Alí was the delegate of this pious austerity, the chief master, the Amir of the true believers; _Hassan Baśri_[582] was one of the devoted followers of the Amír, and _Báyazîd_ was the disciple of the Imám _Jâfr sadek_;[583] _Mârúf Kœrkhí_, “the celebrated of Karkh,”[584] gave the hand of devotedness to the Imám _Reza_.[585] Similar to them is the sect _shigref_, “the venerable,” who think themselves the vice-regents of the Imáms, and lieutenants of the prophet (the peace of God be upon him):[583][**extra anchor] their sayings deserve no attention, as in our religion there never was a lieutenant, whatever from a spirit of vanity they may assume. These men are professedly monks, and these are numbered among heretics.

The second sect is that of the _Istidlal_, “the arguers,” and of old[586] they were called _Masháyín_, “the walkers, peripatetics;” they did not follow the prophet, and the moderns call them _Matkalemín_, “scholastics.” These sectaries are said to mix the principles of the true faith with the belief of the peripatetics, and are also reckoned heretics:[587] because the true religion is that which the lord professed, and this is the religion of the Akhbárins.

Mulla Muhammed Amîn[588] addressed a crowd of _mujtahids_,[589] “casuists,” who make a profession of ratiocination (discussion), in the following terms:――“You agree and acknowledge, that the ancient believers and the religion of old knew of no contentious arguing; and that the ancient way and the old religion which prevailed in the time of Muhammed and of the Imáms (the peace of God be upon them!) is the way of the Akhbarîns. Further, we have likewise a satisfactory proof, that our way is the constant religion; but try to combine a demonstration in the way of reasoning, and show to us by whose direction from among the possessors of holiness you adopted your creed, whilst after Muhammed (the peace of God be upon him!) no other prophet is to appear and to bring another religion? In like manner it has not been stated, in the book of the prophet and in the sacred sayings of the Apostles and of the Imáms, that the relators should, in practice act at discretion, and after the disappearing of the Imám, make a profession of ratiocination. Moreover, it is positively understood that you have mixed your principles with the principles of the Sonnites and Jamáat, and your creed has taken the nature of oxymel, which is neither honey nor vinegar; and you are neither Sonnites nor Shiâhs; and this is the manner in which the moderns exercise reasoning as a profession, that, in the time of religious zeal, they went and helped themselves to the acquisition of knowledge from the books of the adversaries (schismatics), and a similar desire has taken hold of your hearts. Afterwards they threw out of their books what appeared reprovable, but nevertheless mixed something of it with their own faith.”

It should be known that some things proceed from the exigencies of the faith: thus the dissentient as well as the consentient use the same prayers, and even the unbelievers admit, that in these Muhammed is necessarily honoured. Several things are among the exigencies of the faith, as for instance the office of an Imám, as the dissentient and consentient know that, in point of faith, acknowledging the Imáms is indispensable for strength, firmness, and unimpairable stability. It should be known that, whatever is established from the verses of the Koran renders the conforming of the action to it indispensable; but what is expressed in an allegorical or ambiguous sense, we have not the capacity of understanding; it is then evident that this is particular to the prophet and to the Imáms, and we should not meddle with it; further, we ought to conform our actions to the tradition of the prophet and of the Imáms. As many traditions are opposed to each other, and the distinction therein is arduous; on that account, if two traditions present themselves to our view, such as to be contrary to each other, then the Imám affords the believers a firm rule, which proves to the understanding a protection from error. The truth is, that when two traditions happen to contradict each other, _good Theologians_ refer them to the incontrovertible authority of the Koran; the tradition which is conformable to a verse of the Koran, is that to which they refer the action, and ascribe to religious zeal[590] the other tradition, and if this does not coincide with the incontrovertible authority, as it exceeds your power to decide the dubious question; fix then your eyes upon the creed of the opposers, and observe by what rule they are actuated.[591] Whatever is contrary to them, this tradition they should reckon to be truth; and whatever agrees with the opposers, they should acknowledge as belonging to religious zeal; and if both these traditions in the creed of the opposers were laudable, they should consider, that a thing which according to them deserves pre-eminence, is the contrary of that which they ought to take. And if one says: “You have many opposers, and there are seventy-and-two sects whose opinions are conflicting with each other;” _I answer_: “The Imám declared that they ought to proceed upon a road contrary to that upon which the victorious, the rulers, and the learned among the opposers, walk; and if, nevertheless, it may appear to all that they find themselves upon the same road; there are then two laws: according to whichever of the traditions they act, it does not matter in that tradition in which way it comes from the _mâsúm_,[592] provided, without doubt, it comes from the Imám; and the Imám is a person to whom obedience is obligatory. Moreover, by whichever authority they act, they must conform their action to the direction of the Imám. Another thing is to be said: “Have patience until the time of the happy meeting with the Imâm.” If any body says: “We have no option to act or not to act; how long shall we wait? the coming of the Imám is not determined?” This is the reply: Having already acted, why should it be said: “Have patience?” This has reference to _the precept_: “If thou art in business, act peaceably; and if devoted to religion, follow the rites of the most comprehensive religion.” Should any one say: “To conform my actions to this rule is also subject to discussion,” we answer to that: “This is the rule the Imám has established; if there be discussion, it is therefore the Imám’s, not our’s.” To weigh a religious doctrine is the same as to compare two traditions contrary to each other: we found, for instance, that “as to purity of wine, there are two colors.”[593] The wine is in the traditions; we then made reference to the incontrovertible authority of the Koran; we found no verse decisive about it; and in the allegories we saw, that wine is called uncleanness, and how many meanings are attached to uncleanness; and as we had the power of understanding the truth, the ambiguity disappeared. We made reference to the creed of the opposers _to the right faith_: they acknowledge wine to be impure. Then we took the contrary of it, and reckoned the wine to be pure, as the traditions announce the purity of wine. Further, the tradition which denotes the impurity of wine, we ascribed to religious caution. And it is to be known that the Mujtahíd ought to conform his actions to his opinion; but opinion is _shabhah_, “doubt,” and is so called (very like _shabah_, “an image”), because it is vain, and “truth-like.”

The religion of the Akhbarín consists in the conviction that, without an exception, whatever they have heard from the Imám is to them _dalîl-i-katáí_, “a final, decisive proof” (cutting off all further questions); moreover the practice followed by the Akhbaríns, is the _terík-í-katáí_, “the final religion;” and _katáí_, “final,” is that which does not depend upon _mere_ opinion. The modern among the Shiâh said, that it becomes the Mujtahed to conform his actions to his opinions, and that it is incumbent upon others to submit to his doctrine: this religion is not ancient; as to the rest, the practice of contentious arguing and restlessness is an error.

* * * * *

AN ACCOUNT OF THE ISMAI LIAH.

Information was received from Mír Amír, who was a governor of the Naváhi, “district” of the town Shekúnah, that the Ismâílíah, are a tribe among the Shiâhs; and their creed is ascribed to the lord Imám Ismâíl, the son of the lord Imám Jâfr sádik,[594] and this sect believe this lord an Imam; they say, that Imám Jâfr consigned the office of an Imám to him; and that he never admitted to a partnership with the mother of this lord any other woman or girl, in the manner that had been done by the prophet with regard to Khadíjah, and by Alí with respect to Fátmah.[595] About the departure of Ismâíl from this perishable world, there are different accounts. Some say that he died during the lifetime of Jâfr; then the prerogative of appointing to the Imámate was transferred from the Imám Jâfr to the offspring of Ismâíl; in like manner as Músí (Moses) transferred the appointment to Hárún (Aaron), who died during the lifetime of Músí. The appointment does not return by retrocession; and a convention _reversed_ from whence it came is impossible. Jáfr was not likely to appoint, without traditional credentials from noble ancestors, one from among his distinguished descendants, and to be uncertain and unknown is not suitable to an Imám. As to the appointment of the Imám Jáfr, its legality is in accordance with the twelve Imáms. Some say, that Ismâíl had not departed from life, but the news of his death was spread about, from fear that his enemies should attempt his life, and a declaration of his death was written. It is reported, according to some, that during the khalifat of Manzur, Ismâil was seen in Basra, where a person afflicted with a malady of the foot was cured by means of his prayers. Mansur asked information from the Imám, who sent to the khalif a certificate (of Ismâil’s death), in which was included a letter of the âamil (collector of revenue) of Mansur.

They say that, after Ismâil followed Muhammed, the son of Ismâil, with whom closed the series of the Shiâh Imáms,[596] and after him the Imáms disappeared; but no age remains destitute of conspicuous Imáms, and when an Imám has appeared, he certainly evinces himself as such.

The number of the commands of the Imáms is seven, like the seven days of the week, the seven heavens, and the seven planets.[597] They hold the number of the religious leaders to be twelve, and therein the Imámíyas have committed an error, by counting the Imáms after the leaders, and these are the _Baténian_, “interior.”[598] These sectaries do not conform themselves to the evidence of the divine law; they declare: “we do not say, God is omnipresent or not omnipresent, omniscient, or not omniscient, almighty, or not almighty, and so in all attributes;” they maintain further as a confirmation of the truth, that there is a connexion between God and the _other_ beings, and this is the creed of the _Tashbíah_, “assimilators;” but from an absolute negation a connexion takes place with non-existences, which is maintained by the _Tâtíl_, “indifferent,” and the application of this thesis to the Lord, the self-existent, leads to the opinion, that there is no community to be imagined between the Lord God, self-existent, _and other beings_. They also say that the Almighty God is the operator of opposite effects, and the creator and ruler of conflicting results. They further set forth, that when the lord Yzed, the most sublime, bestowed the gift of knowledge upon the inhabitants of the world, they called him all-knowing; when he displayed his power on account of his majesty, they called him all-mighty: certainly the attribution of knowledge and power to the being of the most sublime Yzed is founded upon the belief that he is the giver of knowledge and force. Moreover they assert that, by a single command, God created intelligence, which among all things is perfect, and by means of perfect intelligence, he brought forth the spirit which is not perfect; there is a relation between intelligence and spirit, a relation between the sperm and the child produced, as well as a relation between the egg and the bird, or a relation between father and son, or husband and wife. The spirit becomes then desirous of, and longing for the excellence of perfect intelligence[599] which he derives from expansion, therefore he feels himself pressed to move out of his deficiencies towards excellence,[600] but he does not attain at perfect motion, except by means of an instrument.

Afterwards, God created the heavenly bodies, and gave the heavens a circular motion; from his disposition emerged the spirit, the simple elementary natures, and by means of them the uncompounded beings; further, he brought forth the compounded bodies from among minerals, vegetables, and various animals, among which man was the best, on account of the merit of much sanctity, and his connexion with the celestial world. Thus the upper world is composed of perfect universal intelligence, and the rational sense of universality which is the origin of creatures. It is necessary that in the nether world perfect universal intelligence and reason prevail, that they may afford to the inhabitants of the world the means of salvation, and this intelligence is the prophet _nát´ik_, “speaking,” and the reason is the Imám. As the heavens are moved by the impulse of intelligence and reason, in like manner are the other souls set free by the impulse of the “speaker;” there is one who commands in every age, and every time has its revolution; every revolution depends upon the authority of seven persons[601] until it terminates by the last revolution and the time of judgment comes; the exigencies of the law and religious rule rise as the rapid movements of heaven, and the necessity of law is the cause of the acquisition of reason _carried_ to excellence; it is a _laudable_ trial of mankind to attain to the dignity of wisdom, and this is “the great judgment.”

When they wish to convert any body to their creed, they throw doubts upon his religion into his mind, not with any evil intention on their side, but that he may find the road to God and attain truth, as well as be convinced that, except their religion, any other is remote from certainty and without firmness. Their manner of creating doubts about the pillars of the law, is that they ask about detached parts of a sura: what (for instance) is the meaning of the detached letters in the first sura,[602] and the command about fasting, a menstruous woman, the command of prayers, and why the necessity of bathing with regard to sperm and urine; the number of the sacred inclinations of the head, which, according to some, are four, according to others, three, and perhaps two: which number is right? and so on in all actions of the pious.[603] When the person desirous of truth, finds himself by such questions surrounded with doubts, and inquires after truth, they answer, and conduct him upon the road of the right belief, in such a manner that all doubt is banished from his heart; he then is received in their community, and walks in the right way, whence he is strengthened against any creation of doubts, and this is the manner of agreement current among the followers of God, by way of compact and convention.

“When we took engagements with the prophets.”

Further, according to convention, comes _haválet_, “giving in charge” to the Imám, and settling arduous matters, when a difficulty occurs in an affair which presents itself to him; inasmuch as, by the laudable nature of his qualities, an Imám is wise, and nobody else possesses the power with which this exalted personage is firmly invested. To this is joined _tedlís_, “artifice,” which consists in managing relations with powerful personages, in religious and worldly matters, in order to increase the proselyte’s inclination for what he seeks and wishes. Then is _tásís_, “making sure,” or confirming the arrangements which are agreeable to him, so that he may be confident, and put in possession of what he expects. Further, there is _khalâ_, “divesting,” which is obscure. Afterwards by renouncing the actions of this world: this is _silkh_, “estrangement from the observances of exterior religion.” Finally, at this period, whoever may find it agreeable to indulge in, and to excite himself to, pleasurable practices, and to interpret the law, which is the office of exalted personages, _he may do so_, as whatever in the world is not hurtful, is proper to the favourites of God, as for instance wine, which, to enjoy with moderation and without abuse and noise, is salutary.[604]

They say likewise _vazu_, “ablution,” is as much as acknowledging the faith of the Imám, and abstersion with sand (from want of water) the same in the absence of the Imám, as he is the umpire. _Namaz_, “prayer,” is a precept of the prophet, according to the word of God the Almighty.

“Prayer preserveth from filthy crimes, and from what is
blameable.”[605]

_Jhtilám_,[606] “nocturnal pollution,” refers to the divulging of a secret to a person not one of those who ought to know it, without the intention of guiding him into the right road. _Ghasel_, “bathing,” is a renewal of the covenant. _Zakat_, “alms,” is the sanctifying of life by means of the understanding of mankind. _Súm_, “fasting,” denotes the preservation of the mysteries of the Imám. _Zena_, “sexual intercourse with a strange woman,” is equivalent to divulging the mysteries of religion. These sectaries say also that praying in an assembly is following the holy Imám. The alms are to them a metaphoric signification of the fifth part of property which they give to the Imám.[607] Further, there is the _Kábah_[608] of the prophet, the _bâb_, “door,” of Alí, the _śafá_ of the apostle, the _marvah_ of the _vasí_, “executor,” the _míkát itinás_, “the place of familiarity” (where the pilgrims assemble and whence they proceed to perform the solemnities at the temple of Mecca), and the _talbiyat_, “pilgrimage of obedience” to the blessed; the _seven circuits_, around the house of lordship which the Shiâhs devote to the Imâms (the peace of God be upon them!)[609]

Heaven is repose of bodies from all distresses. Hell is the torment of bodies by distresses.

And in this manner they interpret every thing, and say that every thing exterior has its interior, which is the cause of the exterior, whilst this latter is the manifestation of the interior; and there is nothing exterior which has not its interior; and if not, there is, in reality, nothing; further, there is nothing interior which has not its exterior, unless it be an illusion. When God created the exterior (visible), and the interior (invisible) world, the latter was the world of spirits, souls, and intelligences; the visible world was that of bodies, upper and nether, and of accidents. The Imám is the lord of the interior world, and there is no knowledge of God to be acquired, except by his instruction. The prophet is the lord of the exterior world, and the law, of which men stand in need, will not be perfect except by him; and the law has an exterior side, which is called _tanzil_,[610] “revelation from heaven, the Koran,” and an interior, which is entitled _táwîl_,[611] “interpretation.” The age is never destitute of a prophet, or of law; it is likewise never without an Imám, or his authority. These sectaries further say, that his government is sometimes concealed, although the Imám be manifest, and that at another time the government is manifest, although the Imám be concealed; in such a manner that the people may know a prophet by the wonders of his words and deeds; but they recognize the Imám by his government and direction, and they cannot know God Almighty but by the Imám. The Shiâhs also maintain that the existence of an Imám through all times is necessary, whether manifest or concealed, so that no period of time be destitute of the splendour of the sun, or plunged in the darkness of night.

A book was seen, composed by Hassan Sábáh,[612] who was a deputy of the Imám. In the first chapter of it, he says, that the _mufti_, “wise,” in the knowledge of the Lord God ought to follow one of the two sentences: either that which says that he may know God by mere reason, without the aid of instruction by an intelligent _sádik_,[613] “a sincere friend,” or that which declares that the knowledge of the Lord God by reason is difficult, and cannot be acquired unless by the instruction of an intelligent sincere friend; and he further states, that whatever decision he may give according to the first sentence, he does not assume to reject the other, because, when he rejects, the rejection amounts to teaching and demonstrating, that the disavowal of the posterity of Alí is required by the other. These sectarians say, that both modes are necessary, and constitute a proof: because the muftí, when he gives a decision by a sentence, this sentence is either his own or that of another; in the same way, when he professes a creed, either he adopts it firmly from his own original persuasion, or this sense is communicated to him by another. This is what the first section _of the book before mentioned_ contains. In the contents of this section is a digression upon the lords of reason and of wisdom.

In the second section of it, we read the statement that, when there is an occasion for a teacher, either every intelligent man, by a free use of his ability, gives instruction, or the learned sádik is indispensable; and the author says, that a person who may agree with whatever instruction an able master imparts, will not think it allowable to carry on controversy with this learned antagonist; and when he permits himself to do so, certainly he may have kept the faith which is absolutely due to the learned _śaáik_ and confidential friend. This section is said to contain a digression upon the lords of the tradition.

In the third section it is stated that, although the necessity of a learned _sádik_ be established, yet it is required to take advantage of the knowledge of the first learned man; and after the instruction received from him, that is, instruction from any teacher without a special appointment, it is proper to be assured of his truth; as the right way of religion is not attainable without a companion, certainly the first concern is to have a _true_ friend. After this subject, there is a digression upon the Shiâhs.