The Reconciliation of Races and Religions | Page 9

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 scientific theologian, might have
mentioned how the Amshaspands (Ameshaspentas) are grouped with
Ormazd in the creation-story of Zoroastrianism, and how, in that of
Gen. i., the Director of the Heavenly Council says, 'Let us make man.'
[Footnote: Genesis i. 22.]
The Sheykh also believed strongly in the existence of a subtle body
which survives the dissolution of the palpable, material body, [Footnote:
TN, p. 236.] and will alone be visible at the Resurrection. Nothing
almost gave more offence than this; it seemed to be only a few degrees
better than the absolute denial of the resurrection-body ventured upon
by the Akhbaris. [Footnote: Gobineau, pp. 39, 40.] And yet the notion
of a subtle, internal body, a notion which is Indian as well as Persian,
has been felt even by many Westerns to be for them the only way to
reconcile reason and faith.
SEYYID KAZIM--ISLAM--PARSIISM--BUDDHISM
On Ahmad's death the unanimous choice of the members of the school
fell on Seyyid (Sayyid) Kazim of Resht, who had been already
nominated by the Sheykh. He pursued the same course as his
predecessor, and attracted many inquirers and disciples. Among the

latter was the lady Kurratu'l 'Ayn, born in a town where the Sheykhi
sect was strong, and of a family accustomed to religious controversy.
He was not fifty when he died, but his career was a distinguished one.
Himself a Gate, he discerned the successor by whom he was to be
overshadowed, and he was the teacher of the famous lady referred to.
To what extent 'Ali Muhammad (the subsequent Bab) was instructed by
him is uncertain. It was long enough no doubt to make him a Sheykhite
and to justify 'Ali Muhammad in his own eyes for raising Sheykh
Ahmad and the Seyyid Kazim to the dignity of Bab. [Footnote: AMB,
pp. 91, 95; cp. NH, p. 342.]
There seems to be conclusive evidence that Seyyid Kazim adverted
often near the close of life to the divine Manifestation which he
believed to be at hand. He was fond of saying, 'I see him as the rising
sun.' He was also wont to declare that the 'Proof' would be a youth of
the race of Hashim, i.e. a kinsman of Muhammad, untaught in the
learning of men. Of a dream which he heard from an Arab (when in
Turkish Arabia), he said, 'This dream signifies that my departure from
the world is near at hand'; and when his friends wept at this, he
remonstrated with them, saying, 'Why are ye troubled in mind? Desire
ye not that I should depart, and that the truth [in person] should
appear?' [Footnote: NH, p. 31.]
I leave it an open question whether Seyyid Kazim had actually fixed on
the person who was to be his successor, and to reflect the Supreme
Wisdom far more brilliantly than himself. But there is no reason to
doubt that he regarded his own life and labours as transitional, and it is
possible that by the rising sun of which he loved to speak he meant that
strange youth of Shiraz who had been an irregular attendant at his
lectures. Very different, it is true, is the Muhammadan legend. It states
that 'Ali Muhammad was present at Karbala from the death of the
Master, that he came to an understanding with members of the school,
and that after starting certain miracle-stories, all of them proceeded to
Mecca, to fulfil the predictions which connected the Prophet-Messiah
with that Holy City, where, with bared sabre, he would summon the
peoples to the true God.

This will, I hope, suffice to convince the reader that both the Sufi Order
and the Sheykhite Sect were true forerunners of Babism and Bahaism.
He will also readily admit that, for the Sufis especially, the connexion
with a church of so weak a historic sense was most unfortunate. It
would be the best for all parties if Muslims both within and without the
Sufi Order accepted a second home in a church (that of Abha) whose
historical credentials are unexceptionable, retaining membership of the
old home, so as to be able to reform from within, but superadding
membership of the new. Whether this is possible on a large scale, the
future must determine. It will not be possible if those who combine the
old