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]