[73] The names are 'Alí, Hasan, Husain, Zain-ul-'Abid-dín, Muhammad Báqr, Ja'far Sádiq, Musa Kázim, 'Alí Músa Razá, Muhammad Taqí, Muhammad Naqí, Hasan 'Askarí, Abu 'l-Qásim (or Imám Mahdí).
[74] Rauzat-ul-Aimmah by Sayyid 'Izzat 'Alí.
[75] For a good account of this movement see, Osborn's Islám under the Arabs, pp. 168-184.
[76] Islám under the Khalífs, p. 139.
[77] Miskát-ul-Musábih.
[78] Hujjat-ullah-ul-Balaghah.
[79] Nothing shows this more plainly than the Fatvá pronounced by the Council of the 'Ulamá in July 1879 anent Khaír-ud-din's proposed reform, which would have placed the Sultán in the position of a constitutional sovereign. This was declared to be directly contrary to the Law. Thus:— "The law of the Sheri does not authorize the Khalíf to place beside him a power superior to his own. The Khalíf ought to reign alone and govern as master. The Vakils (Ministers) should never possess any authority beyond that of representatives, always dependent and submissive. It would consequently be a transgression of the unalterable principles of the Sheri, which should be the guide of all the actions of the Khalíf, to transfer the supreme power of the Khalíf to one Vakil." This, the latest and most important decision of the jurists of Islám, is quite in accordance with all that has been said about Muhammadan Law. It proves as clearly as possible that so long as the Sultán rules as Khalíf, he must oppose any attempt to set up a constitutional Government. There is absolutely no hope of reform.
[80] It is instructive to compare the words of the Christian poet with the Súfí idea of absorption into the Divine Being.
"That each who seems a separate whole
Should move his rounds, and fusing all