With the same eyes is it, that we look on you.”
The Duníahs, a particular sect, so called in the language of the Imanahs, think slightly of Hossein. On account of their meanness, they made no progress in the religion of Mahmúd. Azízí, one of the Muselmans of Shiráz, told the author of this book in Lahore: “I once reviled Mahmúd; at night I saw him in a dream; he approached me with a lightning-flashing face, and said: ‘Hast thou perused my works?’ I answered, ‘I have.’ He subjoined: ‘Why dost thou speak abusively of me? If thou perseverest in this manner, I will chastise thee.’”
It is reported by the Váhadís, that Khajah Háfiz of Shíráz professed also this creed. As Mahmúd dwelt a long time upon the border of the river Rúdáres, the Khájah said:
“O zephir! when thou passest over the border of Rúdáres,
Imprint kisses upon the ground of that river, and perfume the air with musk.”
A person called Fakher eddin, who was one of this sect, gave the information that, according to the report of the Duníah, Mahmud threw himself into aqua fortis;[20] but this rumor is false, and proceeded from rancor. A great number of learned and pious persons, who were contemporaries of the founder of this sect, or lived soon after him, followed and professed his doctrine.
[15] It is not clear whether above is meant a hermit, or a monk of a distinct order. Monachism is not sanctioned by the strict rule of Islam, but it appears to be the natural spontaneous growth of Asia. In the first year of the Hejira (A. D. 622) forty-five citizens of Mecca associated with forty-five inhabitants of Medina in a sort of confraternity, and pledged themselves to community of property, and to a regular daily performance of religious practices in a spirit of penitence and mortification: they were called Sufis, of whom hereafter. Abu bekr and Alí formed and presided over similar congregations. The latter conferred the presidency of it, under the mysterious name of Khiláfet, upon Hassan Baśrí (mentioned in vol. II. p. 389, note 1). Some of their successors deviated from the rules of this first establishment, and, in the course of time, a multitude of monastic orders were founded, each headed by a chief called Pir or Shaikh. One of the most celebrated orders was that founded in the year of the Hejira 37 (A. D. 657) by Uweis Karní, a native of Karn, in Yemen. The most distinguished in the Ottoman empire are thirty-two in number, founded between the years of the Hejira 149 and 1164 (A. D. 776 and 1750). Three of them descend from the congregation of Abu bekr, and the rest from that of Alí.—(See Tableau général de l’Empire othoman, tome IVme, 1re partie, par d’Ohsson, p. 617 et. seq.)
[16] محص mahs and احصا ihśa, are derived from the same root, حص haś, “making an impression;” ihśa is interpreted in Richardson’s Dict., new edit., “numbering, computing.”
[17] This Turkish word signifies “red head,” and is applied by the Turks to the Persians, who, since the time of Ismâíl Sofi, the founder of the present dynasty of Persia, wear a red turban with twelve folds around it, in honor of the twelve Imáms.
[18] This consists in exclaiming “God is greatest.”