09. The traditional proofs of the necessity of the Hujjat

(9. The Traditional Proof of the Necessity of the Hujjat).

The proof of tradition (can be derived) first from the orthodox teachings of shari'at, which are called by their followers "the word of God and of the Prophet," and also from the teachings of the "worshippers of the Truth," who are opposed to the orthodox, as Hakim Sana'I, (Jalalu'd-Din) Rumi "the revealer of the Truth," Shaykh Attar, and others. And even from the words of the Batinis, which God inspires to them. (Fol. 7). They all cannot understand, and even fall into contradictions with themselves. There are also teachings of the mystery of the (eternal) Truth, revealed by the Imam, in the time of his perfect incarnation, or by his Hujjat who is always completely manifested. Whenever in the plain taching of shari'at the Quran, the Lord (mihtar) Jabra'il, Mika'il, Israfil and Azra'il are spoken of, their real meaning and archetype, as can be explained, is the Hujjat, because in allegorical interpretation, ta'wil, the meaning of the "angel" is the "people of unity" (ahl-I wahdat), i.e., the Hujjat, nobody else. And wherever da'I mentioned, it means the prophet, as in the Quran (XXXIII, 45) there is a verse (let His word be exalted!)-- ". . . calling towards God, by His order, as a burning candle." And as regards (his statement) that he (Muhammad) was receiving revelation from Jabra'il, i.e., that he was a da'I, he received instruction from Salman, and the words which he uttered prove this: "If Abu Dharr could know what is in the mind of Salman, truly he would call him an unbeliever," which means that should Abu Dharr be aware of what is in Salman's heart, he would kill him. When our Lord (Sayyid-na) was asked about the meaning of this tradition of the Prophet [Fol, 7v], he said in reply that if Salman were to say to Abu Dharr that his, Salman's, position is superior to that of the Prophet and that Mawla-na Ali is he creator and the architect of the world, the former would look upon these words as heresy and slay Salman.

There are (words) of the Amiru'l-mu'min ( Ali): "Salman is with us (as one) of (our own) family, the sun from the Light of God, a part of us (and) from us. The heart of a true believer is the Light of God, but no believer is as powerful as Salman, although a believer is eternal in the two worlds." Rumi, the revealer of the Truth, says about Khidr and Moses that the latter was learning perfection from the former. And in the beginning when Moses had not received from him a (revealed) instruction, he could not realise the mysterious meaning of Khidr's actions. So Rumi sayd in his Mathnavi: -

That boy whose throat Khidr has cut,
The common people will not undestand his mystery.
Even from Moses with all his wisdom and wit It remained hidden.
Thou, o wingless, do not try to fly![1]

Hakim Nizari says (alluding to this story):-

If it had been an easy thing to penetrate to that source (of mystery), How could Moses turn back from Khidr in confusion?

The Paradise of Adam, the Ark of Noah, the vision [Fol. 8] of Abraham, Jesus and Mary, the mount Sinai of Moses, Gabriel of Mustafa - all these are (forms of ) the Hujjat. All the orthodox believe in this (tradition), but they do not know about its interpretaion (ta'wil).

Just as Amir Sayyid Ali-I Wa'iz (Kashifi), one of the orthodox, ina poem composed in praise of Ali says that once (the Prophet) was sitting and Jabra'il was by his side. At this time the Amiru'l-mu'minin ( Ali) entered the house and Gabriel paid respect to him. The Prophet asked: "Why hast thou such veneration for my little boy?" To this Gabriel replied: "He, was my teacher in the beginning of my existence." Then the Prophet asked: "How much time passed since thy creation?" Gabriel replied:-

"Although I do not know the (exact) number of my years,
I know a star, an ornament of the Divine Throne,
It is a star which only once in every thirty thousand years
Rises over the greatest and the highest Throne (of God)
Since the time when I came into existence by His might,
That star thirty thousand times appeared to me."

It is also said that although Gabriel has the form of a bird, as the other angels, on that day, however, he appeared [fol. 8v.] to the Prophet in the form of a man, and as a man was sitting by the side of Mustafa. In fact the Imam, who is the "origin" (asl), and Gabriel, who follows him, as well as Mustafa, who follows Gabriel, all of them always have the appearance of a man; and later, when Mustafa accepted the teaching of the Hujjat, their real essence became (also) one. Not only can Mustafa, the "strong one" (qawi) amongst the "people of order," join them, but the other degrees which are inferior to him can become joined with them as soon as they receive the same knowledge. Amidst the traditions current amongst the orthodox there is one in which it is related that somebody asked A'isha if it is true that the Prophet says that on a certain night he went to heaven and saw those things (of which he told). A'isha said in reply: "I saw only that he went out from the house and came back so soon that water was still flowing from the jug which he struck with the skirt of his cloak when going out. And I do not know anything as regards what he says that Gabriel brings messages to him. I know only that occasionally the barefooted Salman comes and tells something secretly, and [Fol. 9v.] after a short time the Prophet begins to say that Gabriel descended and told him from the mouth of God this or that."

In short, all the tradition of the orthodox gives evidence that Gabriel is (in reality) Salman, but they cannot understand this. And what the "people of Truth" say is as well absolute evidence that the Imam has said: "Salman is from me and I am from Salman." In another place he said: "Salman is one of the gates of Paradise," because the door of Paradise is a man, and therefore the whole place of it must be a man. In another place he says: "Salman is the door of Paradise," but (he does) not (say): "soul of Paradise." In some other place he says: "I am with my friends everywhere they would seek for me, in the hills, on the plain, in the desert," etc. And everybody to whom he revealed his essence, i.e., the knowledge of him, is not in need of being physically connected with the Imam. This is the Great Resurrection.[1] In another place he says: "Be obedient to me, and I will make thee like myself," i.e., [Fol. 9v.] "obey me and thou wilt be similar to myself as Salman." Ra'is Hasan says:-

Thou art one whose "Door" is the Hujjat in this world;

(It can be said) by a hundred thousand mouths there is none similar to and of the same origin as thee. (About) his position which is so close to God as that of the "two bows' length,"

Wisdom tells in Kenoma (Emptiness) and Pleroma (Fulness), i.e. the whole of the Universe. And the same author in another place says:-

Salman-I Farsi, through whom the world was created.
Is the "door" (to the knowledge) of Ali.
Let us begin (this poem) with mention of his name.

He prostrated himself in veneration of the face of God for the reason that we would do prostration for the worship of the face of God.

Hakim Nizari says:-

O Lord, in the great revelation,
In which thou hast unveiled the hidden mystery,
If thou hast manifested in secret,
It is because thou hast caused the trumpets
(of the Resurrection) to be blown by thy Hujjat.

The same poet in these munajat says:-

By the truth of the prophets and thy Hujjat,
Who made ready the way to thy teaching (da'wat).

Hakim Thana'I says in a poem (composed in praise of ) Iskandar regarding the circumstances of his joining the teaching of the Hujjat: [Fol. 10]. The true belief became glorious in the world in my eyes because it was told me That the exalted guide (to it) is he, the "gate of Mawla-na." Khwaja Nasir says[1]:-

When his Hujjat will blow the first of his trumpets, He will
kill all those who are still living in posession of knowledge.
And when He in His own person will blow the trumpet of
the Resurrection,

[1] This may be Nasiru'd-din Tusi whose poetry is apparently not preserved.

In another poem it is said:-

Whoever does not know without doubt the Hujjat of the Truth in this world,
He has no eye which can see, he is the most blind of all the blind.

Khwaja Qasim from Tushtar[1] says:-

I have acquired the knowledge of the Imam of my time with the help of a man
Who is himself the incomparable name of One God.

That man is the Hujjat and the "incomparable name," which is the name of the Imam, is the Hujjat as well, because (only) he is the Imam's real name and only from him is it possible to acquire a knowledge of the Imam, and not from those fictitious names. The teaching, concealed in the majority of the books and poems current amongst this community, is that the "door of mercy" and the "gate of knowledge" of the Imam is the Hujjat, leading to the prson and the name of the Imam, and (as in ordinary life) whoever comes through the door enters the house, and who does not do so cannot come into it. The nature and the real essence of both [Fol. 10v] are the same. This doctrine was explained several times. And if it were not so and they both were not the same, in such a case one of them would be God, and the other a creature. But God cannot be recognised from the creature. This is the difference in the teaching of this community and of intuitive systems.[1] The doctrines of the orthodox say the same, although they cannot understand these implications.

O, my pir, my God, with thy help I knew the Truth,
O, my guide and leader, with thy assistance I have found the Truth.

And it is said:-

The men of God are not God himself,
But they are not distinct from God.

(And another verse):-

For the reason that thy eyes are weak,
Thy first object of worship must be the pir.

10. The reason why the Imam and his Hujjat are the same in their essence but separate in their bodily appearance

(10. The Reason why the Imam and his Hujjat are the same in their essence but separate in their bodily appearance).

If some one should ask why they are the same as regards their nature but exist separate in the bodily form, he may be answered in two ways. (The first) explanation is this. If their persons were not different so that one of them might preach in favour of the other, a suspision might arise amongst the common people and they might think that he is doing this for a mean purpose if he were to call them to join his own cause. But as long as he preaches apparently in favour of someone else, the mob does not consider him [Fol. 11) as doing this is his own favour, being ingnorant of the fact that both of them are one. They live in the world of multitude and find a proof of the Truth of the religion of our Lord and his Hujjat in what is said in the "blessed books" (fusul-I mubarak). At the same time if the Imam and his Hujjat were not the same in their religion and preaching, the result necessarily would be that this their religion and the Truth are different, manifold. And as soon as the (true) religion becomes manifold, it makes no difference whether there be two (sects) or seventy-one. The second reply is as follows: If their persons were not different, so that one could manifest himself in all the three worlds and the other observe the Truth only, a doubt might appear in the religion of the "people of order," who are the seekers after the way to the Truth, about the real character of his preaching. By these logical proofs and the evidence of tradition it is explained why in the six thousand years of the "night of the religion" the knowledge of Imam cannot be acquired without the help of his Hujjat.

11. The Hujjat's miraculous knowledge

(11. The Hujjat's Miraculous Knowledge).

Now it is necessary to know what is the sign of his miracle and why he is manifested in the world (akwan) of the Truth (only). The first reason is as follows. I begin to explain the sign of his miracle. [Fol. 11v] The Hujjat necessarily must posess a sign or a miracle which could not be performed as well by any created or spiritual being. The miracles (in general) are usually of two kinds. One is that performed by the action of physical power and the other by (miraculous) knowledge and argument. Each of these kinds can be imitated, i.e. (an action may be done which is) similar to it but is not the same in reality.

The miracle which depends on an action of the physical power is called that which happens in the material world, while the miracle of knowledge and persuasion appears in the mental sphere. In all beings action and power belong to their material side which they as well as the Hujjat possess. There could be no greater power than if a man were to subdue to himself the whole world and slay all mankind. And he may abide in such condition (of greatness), but a lion or a snake may kill him although nobody can say that a lion or a snake is better than that man, they being only animals. And as (a physical miracle) can come from an animal, (it can happen also from other categories of the material world), as from a plant in (the power ) of producing fruits, from minerals in affecting senses, from fire, wind, water, earth (in short) no wonderful and strange peculiarity of the material qualities or action can be possessed by any single individual object in the world which cannot [Fol. 12] be shared by others.

The imitation of the miracle of knowledge can also be shared by many (living beings). Such are sorcery, incantation, the miracles of the saints, astrologers, fortune-tellers, "comb-seers,"[1] and so forth, who (also) reveal the secrets of the created world. Therefore it is clear that the miracle inimitable and the sign the like of which nobody can produce is the Hujjat's true knowledge which he possesses for the negation of the un-truth and the establishment of the Truth, which is (the teaching about) the Imam. And no one who is reasonable and just can deny it. This is the miracle which nobody else can perform and this wonderful power belongs only to the Hujjat. There are also many indications proving that the knowledge of the Hujjat is the "word of the Truth," and that his miracle is the same, not a physical action. These indications can be found in the teachings of the orthodox, which is the "commandment to the common," as well as in the "secret wisdom," or the teaching of the Truth, which is the "commandment to the chosen." There are many verses of the Quran in the "open" (zahir) teachings of the orthodox (proving this statement). One of them says: "On the prophet depends only preaching" (V, 99), which means that it is possible to demand from the prophet, i.e., Gabriel, only this delivery of his message, which is instruction in the explanation of the doctrine about the unity of the True Lord (Khudawand-i Haqq), and nothing more.
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[1] This is obviously a variety of divination, but I never heard of it in Persia.
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There is also a tradition of the Prophet saying: "We made prohibited to . . . but the right is reverted [Fol. 12v.] . . .

[1] their food and drink until they know their Creator and Lord." It means that to those who have not acquired the
knowledge (of the Imam) even the things are prohibited which are allowed by the shar'at, but to the "knower" (shinasanda) even that which is prohibited by the orthodox doctrines is permitted, as (drinking) wine, etc. But this "knower" is only one, or those who are with him as regards the teaching.[2]

The proofs from the secret doctrines of the Truth are the utterances of the Hujjats and da'is. First the saying of the Great ra'is:- The wine which thou drinkest in this world by any body's order,[3] Consider it in its degree as the "pure drink" of the Quran (LXXVI, 21). If one drinks it by the order of the "man of the Truth" and gives it to others, it may be lawful. Therefore how can it be prohibited! Hakim Nizari says:-

Thou hast not recognised the Imam of thy time and hast not tried to find him.
Then know clearly that gold and property are unlawful to thee.

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[1] Two short lacunas in the text.

[2] The theory that such a "knowing" person (Sufic arif, or as here, shinasanda) may be absolved from the drudgery of going through the prescribed forms of worship, was always very popular in highly devout circles, and, as is well-known, was the basis of the sweeping accusations against the Ismailis. It appears fully developed already before the rise of the Fatimids, as in the Kitabu'l-Mahsul by an anonymous author, was attacked by Abu Hatim ar-Razi, defended by Abu Ya'qub as-Sijistani in his Kitabu'n-Nusra, and finally ruled out by Sayyid-na Hamidu'd-din al-Kirmani in his Kitabu'r-Riyad, as inconsistent with the official Ismaili doctrine (qanun). It is, therefore, interesting to note that, probably under the Sufic influence, it has been revived at such a late period.

[3] Here the expression Kasi, some one, may mean the Hujjat, and the strange word used to refer to him perhaps depends on the context which is not quoted here.

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Now, if it is impossible to see his actions in their real implications (and) he cannot be recognised without (the evidence of) a miracle and sign, then what can be an indication of him except his words? In the majority of books it is stated in this way: the muhiqq, "revealer of the Truth," i.e. the "word of the Truth," must be recognised by a "miracle of knowledge." In some other places [Fol. 13] it is said that it is necessary to hear from the "revealer," i.e., the Hujjat the "True Word" which is the "word of Truth," which is the Imam.

After this it is necessary to accept his Hujjat. And the purpose of listening to this "word" is to learn its meaning, which is the negation of the false affirmation of the (truth of the ) Imam. In the same way in the shari'at the truth of the formula "There is no deity except Allah," has to be heard from the revealer of the orthodox doctrines, i.e., Muhammad. The meaning of these two formulas of the "evidence" (shahadat), of which one is in the shari'at and the othet haqiqat, is refutaion of the falsehood and affirmation of the Truth.

But in this religion nobody can be recognised as a true believer until he proves by (proper) arguments and indications (his) negation of the falsehood and acknowledgement of the Truth, i.e., the Imam. Nobody will consider him a true believer from the mere fact of his having pronounced the formula (of the confession) although in the shari'at it is so. And so "the word of the Truth" cannot be taken as the evidence except on that single occasion.

12. The reason why the Hujjat can be manifested in the "Truth" only

(12. The Reason why the Hujjat can be manifested in the "Truth" only).

Now, when the miracle and sign of the Hujjat, which are "the word of Truth,"are explained, one must know why he becomes manifested in the haqiqat (the eternal Truth) only and why, as every body says, his actions point out to the fact that he absolutely does not observe the prescriptions of the shari'at. The reason is that in the beginning of every millennial period, when all the institutions governing that period are formed [Fol. 13v.], there are, besides the Hujjat, only three persons (taking part in the establishing of the doctrine), not more. They are the prophet, the Imam and the orthodox ruler. The prophet has to appear in the two aspects, kawn, of the religion, because he does not possess the position of the Hujjat. The Imam must be manifested in the three worlds (kawn) and the ruler of the orthodox only in the shari'at.

Therefore if the Hujjat should obey the orthodox laws, doubts as to his preaching (da'wat) of the Truth would arise amongst his followers. And if he should like to be manifested in the orthodox world (as well as amongst the
believers of the Truth) he would be a sinner, perhaps worse than a sinner. This is why in the beginning of the period of Muhammad in which we are living, the Hujjat was Salman, who by no means followed the prescriptions of the shari'at, but intentionally and in the presence of every body was doing unlawful things.

This is why all the adversaries blamed him. But the Hadrat-i Amir ( Ali) observed the commandments of the shari'at and after the death of the Prophet took the oath of allegiance to Abu Bakr, although he did not allow Salman to do this. When Umar, having grasped the collar of Ali, was dragging him to swear allegiance, some one of the adversaries came forth and, turning to Salman, said: "How comes it that the person about whom thou tellest all these (stories) and to whom thou ascribest such extraordinary qualities, is now dragged in such humility to take an oath of allegiance to Abu Bakr?" Salman in reply said: "If he liked [Fol. 14] he could make this that, and that this," pointing at the same time to the earth and the sky. But the Amir, having looked upon him angrily, said: "One must not say everything he knows." But when ( Umar)grasped the collar of Salman and dragged him with all the Persians[1] to take the oath, the Amir came, freed him from the hands of Umar, and did not permit this.

The secret why he himself swore was that in the time of Mustafa his religion (shari'at) had not yer reached everywhere and ( Ali) wished that it should spread so that the "completer"[2] should not remain in the same condition as the adversaries, this he thought to be the most important. The plain religion (shari'at) could not be complete, however, unless he were himself to follow that "completer" (because otherwise) the adversaries would not follow him (the "completer"). But as was already explained, the adversaries have to exist, because, if, being wrong, they should not exist, nobody would know about their real position. Therefore the "people of order" would remain without their goal (madar) and merit and would cease to seek for the (true) knowledge. If therefore it is clear that the adversaries have to exist as well, then without shari'at which prevents them from their depravity and cruelty, they would not leave a single man alive [Fol. 14v.], the world would be devastated and there would be no advantage for the "people of degrees."

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[1] It is worth while noting this legendary development. Indirectly it corroborates the theory of the Persians, not Badakshani, origin of the work, because, for the author, the Persians were all shi'ites. Note also that the author uses the term Farsiyan. This, of course, may be merely an extension of the surname of Salman, but it is not entirely impossible that for the author the Persians were chiefly the people of Fars because he himself belonged to that province.

[2] The expression tamam-kunanda is quite enigmatic. This obviously has nothing to do with the ancient Ismaili term Mutimm, in the sense of the Imam, i.e., the persons who brings to completion the mission of the Prophet. Here, most probably, it means the Khatimu'l-anbiya', i.e., the Prophet himself.

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So Sayyid (Nasir-i Khusraw) says:-

Amongst them there is a handful of the wretched and villains,
Whom a clever man calls the "devilish people."
They are Satan in their deeds although in the shape of men,
Being a hundred degrees lower than a horse, cow or ass.
Their hearts are not awake because they have not soul,
They have nothing to do except to criticise the chosen.
Yes, they exist, this handful of the perverse,
They are the cause of the humility of the world.[1]
This is why the adversaries are (usually) compared to an obstinate mule and the
shari'at to a chain and rope. As an obstinate animal is led along the road with
the help of the rope and chain, so the adversaries can be led by the (proper)
way with the help of the shari'at.

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[1] This is from the Rawshana'i-nama by Nasir-i Khusraw, cf. H. Ethe's edition in the ZDMG, Vol. 34 (1880), pp. 453-454. The passage refers to the uncivilised and morally low people in general.
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So it is clear that the shari'at is conductive also to the (common) benefit and therefore undoubtedly the Imam must manifest himself in it as well. In a portionof a book[1] it is said that Malik (i.e. Devil) and Ridwan, the symbols of Hell and Paradise, are self-existent. No, this is wront. They both exist by him (the Imam), i.e., by his manifestation in the esssence of each. [2] As Ridwan is paradise and in his hands are the ways of mercy, so Malik is Hell and he has in his hands the ways of punishment. As, for this reason, the people make Ridwan [Fol. 15] (in their belief) to take upon himself the protection of the good, which is (simply the idea of the) kindness of men, so Malik only for the reason of his wickedness, which (in fact) is the wickedness of men, is believed to protect the wicked. As Paradise is better for the good, so Hell is worse for the bad. It is therefore clear that even the falsehood cannot have an illusory existence by itself. There are always two principles, [3] Paradise and Hell. The first is destined for those who deserve it, and the second for the wicked. For the first the teaching of the chosen is commanded, and for the second the teaching of the common people. But he (the Imam) acts in accordance with the principles of both in order that they may exist, although he did not command one of them to follow the teaching of the other, because their followers may fall in doubt and abandon their religion, leaving therefore the exoteric and the esoteric persuasions without their purity. So it is proved undoubtedly that the Hujjat necessarily must abandon following the teaching of the shari'at.

[1] It is a strange expression: dar qit'a'i fasli, literally "in a fragment of a pamphlet." Perhaps here qit'a is used in the technical sense of a special variety of poem?

[2] This does not mean, of course, that the Imam should manifest himself in Hell, or realm of evil. The author obviously means that the Imam should also be connected with the people of plain religion who, as sinners, are bound to go to hell.

[3] The author uses the term shakhs, person, in a strange sense, just as mushakhkhas. He apparently wants to emphasise individuality, independent existence.

13. Definition of the classes of the believers

(13. Defination of the Classes of the Believers).

Having given a definition and the signs of the Hujjat, I will proceed to the description of the "people of order." They are divided into two categories- the strong and the weak. The "strong" (obviously for "weak") are those who acquired the knowledge of the Hujjat [Fol. 15v.) and preach in his favour amongst the new converts. the sign of their activities consists in the acceptance of the teaching of the Hujjat, which they transmit to the weak, living in accordance with the rules of the shari'at.[1]
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[1] Here obviously the author, or, mor probably, later scribes, have altered the order of words at the beginning, which should have been "weak" first, and "strong" last, as otherwise there is no sense in the passage.
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Those called "the weak" (strong?) are the people who resign themselves entirely in accepting the teaching, instruction and interpretation (of religion). They must live in accordance with the spiritual ( aqli) prescriptions of the shari'at. The strong are the da'is, senior ma'dhuns, the teachers, junior ma'dhuns, and the weak are the mustajibs. Whichever he may be, strong or weak, a believer cannot attain to the Divine guidance (ta'yid) until he acquires the degree of the Hujjat in the acknowledgement of the Imamat.[1]

What are the spiritual ( aqli) prescriptions of the shari'at? Will not the prohibition of eating grapes and drinking wine, etc., be removed? Yes, the ritual prescriptions, as reciting the formulas of the profession of the religion, ablutions, fasting, prayers, paying the tithe, pilgrimage and religious war, may be cancelled if the believer is acting in accordance with the interpretation (ta'wil) of these commandments, but only when there is no necessity for the taqiyya.
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[1] This obviously does not mean that anyone can become a Hujjat, but simply would acquire the knowledge of the Hujjat's wisdom, by accepting his teaching.
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14. The question of the Tithe

(14. The Question of the Tithe).

It is to be understood also that the religion of this community is the true teaching of the Lord (Mawla-na) and his Hujjat, and therefore the (material) value of the Truth which they both know (must be) everything (one possesses), not only the one-tenth (of the income) prescribed by the shari'at. This one-tenth is the price of the shari'at which is not worth more. Therefore in these times of the "night of the Faith" the Truth can be obtained only by those of the "people of order" who will sacrifice every thing they possess for the sake of Truth.

But whoever will keep for himself even a trifle, shall not acquire the Truth because he will not obtain the consent of the Hujjat and his wisdom and knowledge, and none of those who do not [Fol. 16] possess these will acquire salvation.

A poet says:-

If thou wilt remain in possession even of a trifle (value of property)
thou art not the man of the "way."

Khwaja Nasir says [1]:-

When his Hujjat shall blow the trumpet of the preaching,
he will Kill all who are (still) living in possession of the knowledge.
But when he (the Imam) shall blow the trumpet of Resurrection in his own essence,
He will make alive all who died in ignorance.
to those who will be alive by the sound of his teaching,
He will give a place on the throne of his eternal kingdom.
But those who remain dead on the day of His mission
He will burn in the fire of the eternal non-existence.
The sign of life in Him in this world is this:
That man should free his heart from whatever is not He.
The sign of death in Him is opposite to this,
And he will destroy that man's place to dust.
If He breathe to thee, both worlds will come into thy possession,
But if not, He will take from thee even thy essence.
Therefore if any one will keep for himself from the "price of Truth (i.e.
Hujjat)" anything, however small it may be, he will not attain the true teaching.
Failing in this, he will fail in every thing, because all the things are in Him and
without Him nothing. And if he will hand to Him all he possesses, keeping
nothing for himself, he will become a king and lord of both worlds.

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[1] See also above, fol. 10, where the same poem is quoted, and even the first two bayts repeated.

15. The adversaries

(15. The Adversaries)

After having given the definition of the "people of order," I shall proceed to the description of the adversaries. hey are divided into two classes: the unbelievers and the hypocrites (dissemblers).

The hypocrites [Fol. 16v.] are worse than unbelievers, because the last-mentioned are called the men who preserve the same attitude in the presence as well as the absence (of the believers), and do not make an appearance of accepting the instruction of the teacher of this community, denying it, however, in secret.

The believers thus may keep themselves safe from their intrigues, being warned by the statements which they (the unbelievers) make in the presence of the instructor. They will not fail in practicing all sort of hostile actions in their power, but at the same time they will not keep their real intentions secret so that the believers can take their precautions. A poet says:-

A faithful dog is much better than a brother who is a dissembler.

In another poem it is said:-

Be either a plain unbeliever or a faithful believer.

In another place it is said:-

Rather be a (complete) unbeliever, than a dissembler.

Another verse:-

Be either a Negro from Zanzibar, or a pure believer,
Be either quite hard as a stone or as absolutely soft as wax.

This is the exposition of the (real) properties of the Imam, the "people of unity," the "people of order" and the adversaries, explained in a language understood by everybody in order that the common people may more easily learn about it and not remain without their share in its benefit.

By the golry of His Essence!
A dog which is trained, becomes alert and swift,
And when it acquires a (mystic) knowledge,
shares the company of the Seven Ephesians.
The dog that is trained, abandons mischief
And chases in the groves only lawful game.