The Reconciliation of Races and Religions | Page 8

desired; ignorance on Muhammad's part was unavoidable. But unavoidable also was the anti-Islamic reaction, as represented especially by the Order of the Sufis. One may hope that both action and reaction may one day become unnecessary. That will depend largely on the Bahais.
It is time, however, to pass on to those precursors of Babism who were neither Sufites nor Zoroastrians, but who none the less continued the line of the national religious development. The majority of Persians were Shi'ites; they regarded Ali and the 'Imams' as virtually divine manifestations. This at least was their point of union; otherwise they fell into two great divisions, known as the 'Sect of the Seven' and the 'Sect of the Twelve' respectively. Mirza Ali Muhammad belonged by birth to the latter, which now forms the State-religion of Persia, but there are several points in his doctrine which he held in common with the former (i.e. the Ishma'ilis). These are--'the successive incarnations of the Universal Reason, the allegorical interpretation of Scripture, and the symbolism of every ritual form and every natural phenomenon. [Footnote: NH, introd. p. xiii.] The doctrine of the impermanence of all that is not God, and that love between two human hearts is but a type of the love between God and his human creatures, and the bliss of self-annihilation, had long been inculcated in the most winning manner by the Sufis.
SHEYKH AHMAD
Yet they were no Sufis, but precursors of Babism in a more thorough and special sense, and both were Muslims. The first was Sheykh Ahmad of Ahsa, in the province of Bahrein. He knew full well that he was chosen of God to prepare men's hearts for the reception of the more complete truth shortly to be revealed, and that through him the way of access to the hidden twelfth Imam Mahdi was reopened. But he did not set this forth in clear and unmistakable terms, lest 'the unregenerate' should turn again and rend him. According to a Shi'ite authority he paid two visits to Persia, in one of which he was in high favour with the Court, and received as a yearly subsidy from the Shah's son the sum of 700 tumans, and in the other, owing chiefly to a malicious colleague, his theological doctrines brought him into much disrepute. Yet he lived as a pious Muslim, and died in the odour of sanctity, as a pilgrim to Mecca. [Footnote: See AMB (Nicolas), pp. 264-272; NH, pp. 235, 236.]
One of his opponents (Mulla 'Ali) said of him that he was 'an ignorant man with a pure heart.' Well, ignorant we dare not call him, except with a big qualification, for his aim required great knowledge; it was nothing less than the reconciliation of all truth, both metaphysical and scientific. Now he had certainly taken much trouble about truth, and had written many books on philosophy and the sciences as understood in Islamic countries. We can only qualify our eulogy by admitting that he was unaware of the limitations of human nature, and of the weakness of Persian science. Pure in heart, however, he was; no qualification is needed here, except it be one which Mulla 'Ali would not have regarded as requiring any excuse. For purity he (like many others) understood in a large sense. It was the reward of courageous 'buffeting' and enslaving of the body; he was an austere ascetic.
He had a special devotion to Ja'far-i-Sadik, [Footnote: TN, p. 297.] the sixth Imam, whose guidance he believed himself to enjoy in dreams, and whose words he delighted to quote. Of course, 'Ali was the director of the council of the Imams, but the councillors were not much less, and were equally faithful as mirrors of the Supreme. This remains true, even if 'Ali be regarded as himself the Supreme God [Footnote: The Sheykh certainly tended in the direction of the sect of the 'Ali-Ilabis (NH, p. 142; Kremer, Herrschende Ideen des Islams, p. 31), who belonged to the ghulat or extreme Shi'ites (Browne, _Lit. Hist. of Persia_, p. 310).] identical with Allah or with the Ormazd (Ahura-Mazda) of the Zoroastrians. For the twelve Imams were all of the rank of divinities. Not that they were 'partners' with God; they were simply manifestations of the Invisible God. But they were utterly veracious Manifestations; in speaking of Allah (as the Sheykh taught) wer may venture to intend 'Ali. [Footnote: The Sheykh held that in reciting the opening sura of the Kur'an the worshipper should think of 'Ali, should intend 'Ali, as his God.]
This explains how the Sheykh can have taught that the Imams took part in creation and are agents in the government of the world. In support of this he quoted Kur'an, Sur. xxiii. 14, 'God the best of Creators,' and, had he been a broader and more