Chapter VII: Of the Religion of the Sa Dikíahs.1

These sectaries are followers of _Musaylima_. The people of _Islam_, “the true faith,” qualify _Musaylima_ as “the Liar.”[2] These sectaries call themselves also _Rahmáníah_; as they gave to Musaylima the title of _Rihm_, “commiserator;” they assert, that the words: _Bismilla hírrehma nirrehím_, “in the name of the bountiful and merciful God,” relate to him, that is: a God is the merciful Musaylima. Muhammed Kulí, the man so named, contracted friendship with the author of this work in the year of the Hejira 1053 (A. D. 1643) at the holy sepulchre.[3] After some friendly intercourse, he said: “To a true believer, it is necessary to acknowledge Musaylima as the bringer of the true intelligence and a prophet; and if one does not so, his faith is not the true.” For a confirmation of this assertion, he adduced as evidence some verses of the Koran, and said: “Musaylima was in the divine mission a partner of the dignity of the prophetic asylum, Muhammed, in the same manner as Harun was with Moses.” He further maintained: “Two prophets are required as being witnesses, and evidence wants two persons, and if there be more, so much the better.” He then highly extolled his virtues and miracles, such as his calling the moon until she came down and before the eyes of his companions sat down on his lap;[4] as his going to dry trees, and praying so, that they all became green; as having, when a newborn child, given testimony of his prophetic gift, so that a class of noble persons professed their faith in his divine mission. That man besides said, that the Koran is Muhammed’s miracle, by which he bound the tongue of emulation to all the eloquent men of Arabia; and in like manner the Almighty God sent to Musaylima a book, which they call the first _Fárúk_, “separator;” this also became a binder of tongues to the eloquent; and no man, except Muhammed and Musaylima, is capable of understanding these two books, the reading of which affords salvation in this and in the other world; but to expound them is a great crime. The Almighty God bestowed upon Musaylima the favor of another necessary and venerable book, entitled “the second Fárúk” to the commands of which it is indispensable to conform our actions. What Muhammed had revealed is all truth, and Musaylima, too, chose his way in that direction; if some precepts of the latter and his celestial book are contrary to the statements of Muhammed, it is because Musaylima survived Muhammed[5] (upon whom be peace!), and cancelled some of them by the command of God, as in like manner, during Mohammed’s life, some of his precepts have been obliterated. The man quoted from the heavenly book of Musaylima the following words: “Adopt the belief (O men!) that our God is the God of the world, and know, that he is the Creator of the universe and of its inhabitants; that he is above the creatures, none of whom is like him; say not, that he has no body; for it may be that he has a body, although not one like a body of his creatures: hand, eye, and ear of God are mentioned in the Furkán[6] which came from Muhammed; and what is stated in the first Fárúk, which is the book of Musaylima, is all truth; but the hand, the eye, and the ear of God are not like the hand and foot, and eye and ear of the creatures. Thus faith is required for an intercourse with God, and contemplation of the Creator; yet, whatever was found existing can be seen, but the vision of the eye, and the want of it, ought not to be taken in a confined sense, as faith is to be entertained that God shows himself to his servants in whatever manner he wills.” The man further proceeded to say: “Avoid discussions about antiquity, tradition, and duration, and the evanescence or destruction of the world, because the world is the creation of God, and as to the last judgment and resurrection after death, attach your faith to them, and be confident that you shall be raised to life, and in that fix your thoughts, that it will be with the same or another body, in this or in another house, to heaven or to hell, to beatitude and repose, to recompense or punishment; attach your faith to this, and avoid diving too deep into it, whether it will be in this or in another habitation; believe in the angels of God, but say not that they have wings and feathers, or that, although this form be not essential to them, they nevertheless show themselves in this form, and know that good and bad, fine and ugly, are existing; but do not say, that this is good and that bad; for that which you call bad may be good, and inversely: but whatever is commanded, that do.” The man proceeded to say: “In the time of Muhammed no Kiblah was fixed: men turned their faces sometimes towards Jerusalem, sometimes towards the Kâbah of _Mecca_, and sometimes towards any other place. After Muhammed, his companions established by force that Kâbah should be the Kiblah. After Muhammed it was ordered by Musaylima, that turning the face towards the great altar, or any determined object, is impiety, and a sign of infidelity, because as no figure of whatever likeness from among living beings ought to be made a Kiblah, why should it be permitted to make a Kiblah of a house? Further, at the time of prayer, one may turn his face to whatever side he chooses, provided it be with this intention: I address myself to thee, who hath neither side nor figure.” At the three daily prayers which Musaylima has prescribed, the worshipper turns his face to no particular side; so if he turned himself at midday-prayer to the east, before sunset he prays towards the west; never towards a fixed place, nor to a fixed house, because this is infidelity. These sectaries do not call the Kâbah “the house of God,” as the Almighty God has no house, otherwise he would have a body. They do not use the prayers of the Sunnites, as prayer with them is that which God has prescribed, and not that which the prophet likes. When they feel a desire to worship God, they read the divine words, and then reassume their work; but in their prayer, they never pronounce the name of the prophet; because it is contrary to sound doctrine to mix the veneration of a creature with the service of God, and in the prayer nothing comes upon their tongue but the word of God, not even the sayings of the prophet. Moreover, this sect prays three times a day; for, of the five prayers _ordered by Muhammed_, Musaylima, by God’s command, dispensed with the evening and morning prayer to _Saháh,[7] his wife_, who was a prophetess, and sent to the people as the reward of an excellent genius: this was one of the suitable favors of the Lord to Musaylima, who himself was a prophet, and his mate, also a prophetess.

As to what is said, that God commanded Iblis to adore Adam, and that, because he disobeyed, Iblis was expelled from the celestial court[8]――this tale is impious; because God does not command prostration before another object, nor induce any body to undue worship, as he did not create Iblis for the purpose of throwing men into error. In the second Fárúk, it is stated that Iblis does not exist; the Almighty God gave man free choice, and the faculty of acting well or ill: wherefore he takes account of his good and bad conduct.

This sect also maintains that, for marriage, neither witnesses nor ceremonies are required; acquiescence and agreement of two persons in a retired place are sufficient. Further, although in the time of Muhammed (the blessing and peace of God be upon him!) it was permitted to ask in marriage the daughter of relations, such as that of a paternal or maternal uncle, yet, after Muhammed, it was prohibited; likewise, connexion between consanguineous individuals, which was wont of old, became forbidden in Muhammed’s time. By Musaylima came the command of God to take to wife the daughter of one, between whom and the suitor not the least relationship is known. To contract marriage with more than one woman is not legal, but if any one wishes more, he may take another on the condition of temporary cohabitation.

To purify before prayer with sand or dust, when water cannot be had, is not right.

When one possesses a slave, male or female, who is an unbeliever, this slave, adopting the true faith, becomes free without requiring the leave of his master.

Whatever animal feeds upon filth which pollutes, this to eat is not allowable. Domestic fowls are not to be eaten, because they are winged pigs.

Musaylima forbade to keep the fast of Ramezan, but instead of this he prescribed the fast at night, in such a manner that, from sunset to sunrise, nothing may be eat nor drunk; and also abstinence from sexual intercourse.

Moreover, he abolished circumcision, for avoiding resemblance with the Jews. He prohibited all intoxicating liquors, such as those produced from the palm-tree, opium, nuts, and the like.

Muhammed Kulî used to read much in the second Fárúk, the book of Musaylima, which, having collected, he recited, and said: this doctrine came to me from my father and my ancestors, who enjoyed the noble society of Musaylima. He said and enjoined that, after the birth of a son, the first observance is not to approach one’s wife; the woman and man ought to turn their mind to God, and if one cannot effect it, he ought at least not to see his wife but once a day. According to the second Fárúk, it is allowable to have intercourse with another woman, inasmuch as it is another sort of contract. Muhammed Kuli said: “I saw Musaylima repeatedly in dreams, in which he disclosed what was unknown to me, and said: When by orders of Abu-bekr, Musaylima underwent the death of a martyr, and other Khalifs were movers of this event, therefore the Almighty God made them suffer the curse of mankind; in the same manner as he threw the Jews, on account of the murder of Jesus, into error and perdition.

“The murderers of Musaylima are liars and villains, and so are the murderers of Sáíd Al Shahái Hamzah.”[9]

[1] In the before quoted Memoir of H. T. Colebrooke (_As.
Res._, vol. VII p. 342), we read, as taken from the account
of Núrukah of Shúster, what follows: “The _Sadikíyahs_ are a
tribe of the faithful in Hindustan; pious men, and disciples
of _Sayyad Cabíru ’ddin_, who derived his descent from
Ismâil, son of Imám Jáfer. This tribe is denominated
_Sadikíyahs_, by reason of the ‘sincere’ (sádik) call of
that Sayyad. Although that appellation have, according to
received notions, a seeming relation to Abú bekr, whose
partisans give him this title; yet it is probable that the
sect assumed that appellation for the sake of concealment.
However no advantage ever accrues to them from it: on the
contrary, the arrogant inhabitants of _Hind_, who are
_Hinduis_, being retainers of the son of the impious _Hind_
(meaning Hinda, the mother of Mâviyeh), have discovered
their attachment to the sect of Shiahs, and have revived
against them the calumnies which, five hundred years before,
they broached against the Ismâilahs. They maliciously charge
them with impiety. Such is indeed their ancient
practice.…――In short, nearly thirty thousand persons of this
sect are settled in provinces of Hindustan, such as Multan,
Lahóre, Délhi, and Gujrát. Most of them subsist by commerce;
they pay the fifth part of their gains to the descendants of
_Sayyad Cabír_, who are their priests: and both preceptor
and pupil, priest and layman, all are zealous Shiáhs.…”

It will be evident that the author of the Dabistán speaks of
a sect which bears the same name, but which owns another
founder and another Koran, although possessing some tenets
common to other sects.

[2] Musaylima once professed the creed of Muhammed, before
whom he appeared as one of the deputies sent by the tribe
Henaifa, when they offered their submission to the prophet.
But in A. D., 631 Musaylima declared himself a prophet in
the country of Yamáma, and gained a great number of
followers; he dared even offer himself in a letter to
Muhammed, as a partner of his prophetic mission, but
received a refusal, with this address: “From Muhammed, the
Apostle of God, to Musaylima, the Liar.”

[3] مشهد, _Mashhad_, signifies properly any place where a
martyr has been buried, and is particularly applied to the
burying places of Imáms, such as that of Kerbela, near Kufa,
before mentioned. But the town of Tús, in Khorassan, has
almost exchanged its proper name for that of _Mashhad_,
“sepulchre,” because the Imám Risa, son of Mussa al Khadem,
was buried near that place. Is it that which is meant above?
Although the author says (Vol. II. p. 364), that he was in
1053 (1643) in Lahore, which is about 1200 miles distant
from Tús, his visiting, the same year, both towns, is far
from impossible. In the same year, we find him in Kirtpúr,
in the mountainous part of the Panjab (_ibid._, p. 416), and
in Kabul, which is on the road from Lahore to Tus.

[4] The moon acts a conspicuous part in the prestigious
exhibitions of magicians. There appeared during the reign of
Muhammed Mahadi, the third khalif of the Abbasides, from the
year of the Hejira 158 to 169 (A. D. 774-785), in the town
of Nekhshab, in Khorassan, an impostor, called _Hakem ben
Hasham_, whose surname was _Sazindah mah_, “moon-maker.”
Having but one eye, he used to hide his deformity under a
silver veil, or mask, whence he was called _al Mokanna_,
“covered by a veil.” So concealed, he pretended nobody could
bear the effulgence of his face, like that of God himself.
At the head of a numerous party, he was not without
difficulty reduced by the ruling Khalif. Hakem’s particular
mode of suicide will be adverted to in a note at the end of
chapter VIII.

[5] Muhammed died on the 8th June, A. D. 632; Musaylima did
not long survive him. He was killed, with ten thousand of
his soldiers, under the reign of Abu-bekr, in A. D. 632, in
a battle against Khaled, the son of Valid, who was sent with
an army against him. Although the party of the new prophet
appeared then crushed, yet we see by the account of the
Dabistán, that its doctrine maintained itself as late as the
seventeenth century of our era.

[6] _Furkán_, separating, discriminating, is another name
for the Koran; and signifies any sacred book discriminating
the right from wrong.

[7] Thomas Erpenius, the translator of Elmacin, calls her
Thegjazis (_Hist. Saracenica_, p. 19); her true name was
_Sijah_, the daughter of Haret, of the tribe of the
Tamimites, or Taalabites, according to Elmacin (loco
citato). She declared herself a prophetess, and gained
ascendancy in the country of Bahrein, along the
south-western shores of the Persian gulf, and in almost the
whole tract between Mecca and Bassora. She offered herself
as wife to the new prophet, in Yamáma, who married her, but
she soon abandoned him.――(See _Abulfeda_, vol. I. pp. 208,
209.)

[8] We find in the Koran, chap. II. v. 28, the following
passage: “When thy Lord said unto the angels: I am going to
place a substitute on earth, they said: Wilt thou place
there one that will do evil therein, and shed blood? but we
celebrate thy praise, and sanctify thee. God answered:
Verily, I know that which ye know not.――29. And he taught
Adam the names of all things, and then proposed them to the
angels, and said: Declare unto me the names of these things,
if ye say truth.――30. They answered: Praise be unto thee; we
have no knowledge but what thou teachest us, for thou art
knowing and wise.――31. God said: O, Adam! tell them their
names. God said: Did I not tell you that I know the secrets
of heaven and earth; and know that what ye discover, and
that which ye conceal?――32. And when he said unto the
angels: Worship Adam; they all worshipped him, except Iblis,
who refused, and was puffed up with pride, and became of the
number of unbelievers.――In Chapter VII. v. 11. God said unto
him: What hindered thee from worshipping Adam, since I
commanded thee? He answered: I am more excellent than he;
thou hast created me of fire, and hast created him of
clay.――12. God said: Get thee down therefore from paradise:
for it is not fit that thou behave thyself proudly therein;
get thee hence; thou shalt be one of the contemptible.――13.
He answered: Give me respite until the day of
resurrection.――V. 14. God said: Verily, thou shalt be one of
those who are respited.――15. The devil said: Because thou
hast degraded me, I will wait for men in thy strait
way.――16. Then I will come upon them from before and from
behind, and from their right hand and from their left, and
thou shalt not find the greater part of them thankful.――17.
God said unto him: Get thee hence, despised, and driven far
away; verily, whoever of them shall follow thee, I will
surely fill hell with you all, etc., etc.
(_Sale’s Translation._)

[9] Hamzah was an uncle of Muhammed, and one of the first
abettors of the prophet; he was killed by a servant of the
Habeshi race, called Vahshi, in the battle of Bedr fought by
Muhammed against the Koreish, in the third year of the
Hejira (A. D. 624); the same Vahshi killed Musaylima with
the same spear with which he had pierced Hamza.――(_Abulfeda_,
vol. I. pp. 93, 213).

CHAPTER VIII.

OF THE RELIGION OF THE VÁHADIÁH AND IMANÁ,

IN FOUR SECTIONS.

SECTION I. Of the appearance of the individual Vahed, and an account
of his person.

SECTION II. Upon some of the tenets of Vahed.

SECTION III. Upon some of the sayings of Vahed.

SECTION IV. Upon certain customs, forms of speech, and traditions of
this sect.