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.
In the fourth chapter, the author says, that the individuals of mankind are divided into two classes.
The one says: “We require for the knowledge of the Creator a learned sádik, or sincere friend; and his special appointment is required, and after that instruction from him.” The other class says, “Instruction for the knowledge of any science can be obtained from any person, whether a master or not a master specially appointed.” As, by previous investigations, it is understood that the truth is with the first class, certainly the chief and leader of the first class will be the chief of the philosophers; and as it has been ascertained that the second class is erring, their leader is the leader of the deceived. The author says further, the true doctrine is, that we acknowledge the muhikk, “him who knows for certain” bahakk, that is, “in truth,” which is a summary knowledge; and after the summary knowledge by which we recognise “him who knows for certain,” “in truth,” we want a detailed (distinct) knowledge of these questions; and our purpose in using the word bahakk, “in truth” is to express the necessity of having a muhikk, and the author says: By necessity we are to know the Imám, and by the Imám we know God in such a manner that by lawfulness we acknowledge him who is necessary, that is to say, that we acknowledge by the possibility of perfection the existence of the self-existent being.