THE SHEYKHÍS, AND THEIR DOCTRINE CONCERNING THE 'FOURTH
SUPPORT.'
The founder of the Sheykhí school, with which in
its origin the Bábí movement is so closely connected, was Sheykh
Ahmad of Ahsá (often, but apparently erroneously, written
Lahsá) in the province of Bahreyn. The following is a brief
account of his life, for which I am indebted to the kindness of one of my Persian friends in
Teherán. The genealogy therein contained purports to be based on an account
written by the Sheykh himself for his son Sheykh Muhammad
Takí.
Sheykh Ahmad was the son of Sheykh Zeynu'd-
Dín Ahsá'í, son of Sheykh Ibrahím, son of Sheykh
Sakr, son of Sheykh Ibrahím, son of Sheykh Dághir, son of
Sheykh Ramadhán, son of Sheykh Ráshid, son of Sheykh
Dihím, son of Sheykh Shamrúkh of the tribe of Sakr, one
of the most important tribes of the Arabs. From Sheykh Shamrúkh to Sheykh
Ramadhán the family were ostensibly not of the Imámite (Shi'ite)
faith, but conformed outwardly to the practices of the Sunnites.
According to my correspondent's statement, the year of
Sheykh Ahmad's birth is represented by the chronogram
[page 235]
~~~ (A.H. 1166 = A.D. 1752-53). I think,
however, that it should be ~~~, "the water-
courses overflowed." This sentence yields the date 1157 A.H., which agrees with the
other particulars given, and also conveys an intelligible meaning, neither of which
conditions, so far as I can see, are fulfilled by the first chronogram. The year of his death
(A.H. 1242 = A.D. 1826-27) is contained in the following chronogram:-
[one line of Persian/Arabic text]
"Thou hast victoriously attained unto Paradise, O Ahmad son of Zeynu'd-
Dín!" Sheykh Ahmad was eighty-five years old at the time of his
death.
From his youth upwards Sheykh Ahmad was
pious, devout, and ascetic in his life. At the direction of his spiritual guides he quitted his
native country and went to 'Irák. (Kerbelá and Nejef), where he took up
his abode and occupied himself in teaching and diffusing religious knowledge. He soon
acquired great fame, and many students gathered around him. His fame continuing to
increase, he was invited by Fath-'Alí Sháh, Prince
Muhammad 'Alí Mírzá Ruknu'd-Dawla, and other
eminent personages, to visit Persia. He accordingly came to Teherán; thence he
proceeded to Kirmánsháhán, and thence to Yezd, where he abode of
twelve years. He performed the pilgrimage to Mecca several times, and on the last
occasion for doing so died two stages from Medína, where he was buried in the
cemetery called Bakí' [-ul-Gharkad. See Lane's Arabic-
English-Lexicon, Book I. Part i, p. 235].
The account of Sheykh Ahmad
Ahsá'í contained in the Kisasu'l-
'Ulamá1 differs somewhat from that above
given. Thus it is asserted that he came direct from Bahreyn to Yezd where he
abode some time; that from Yezd he went to Kirmánsháhán, where
he received yearly the sum of 700 túmáns from Fath-
'Alí Sháh's son Muhammad 'Alí Mírzá
1 See Note A, pp. 197-198,
supra.
[page 236]
Ruknu'd-Dawla; and that thence he went to Kerbelá where he finally took
up his abode. It would appear, however, that he again visited Persia towards the end of his
life, and that on this occasion he passed through Kazvín, where he paid a
visit to Hájí Mullá Muhammad
Takí1 . The latter questioned him concerning
his views on the resurrection, and, after a violent altercation, declared them to be
heretical. In consequence of this many other divines, who had hitherto regarded Sheykh
Ahmad almost as a saint, began to look askance at him or even to display open
hostility, so that he was compelled to leave Kazvín. He intended to proceed
to Mecca, but died on his way thither at Basra.
The chief points wherein Sheykh Ahamd's
doctrine is regarded as heterodox are stated as follows. He believed that the body of man
was compounded of parts derived from each of the nine heavens and the four elements;
that the grosser elemental part perished irrevocably at death; and that only the more
subtle celestial portion would appear at the resurrection. This subtle body he named
~~~ (the word
Huwarkilyá being supposed to be of Greek origin) and believed to
be similar in substance to the forms in the "World of Similitudes'
(~~~). Similarly he denied that the Prophet's
material body had, on the occasion of his night-journey to heaven
(~~~), moved from the spot where it lay in a
trance or sleep. He was much given to fasts, vigils, and austerities, and believed himself
to be under the special guidance of the Imáms, especially, as it would appear, the
Imám Ja'far-i-Sádik. He regarded the Imáms as
creative forces, quoting in support of this view the expression
~~~ "God, the Best of Creators,"
occurring in Kur'án xxiii, 14; "for," said he, "if God be the Best of
Creators He cannot be the sole Creator." He also adduced in support of this
1 The maternal uncle and father-in-law of Kurratu'l-
'Ayn, see Note Q, infra, and pp. 197-198, supra.
[page 237]
view the tradition wherein the following words are attributed to 'Alí:-
~~~ "I am the
Creator of the heavens and the earth" He even went so far as to assert that in
reciting the opening chapter of the Kur'án (~~~) the worshipper should fix his thoughts on 'Alí as he repeats
the words ~~~ "Thee do we worship."
Sheykh Ahmad composed a number of works,
amongst which the following are enumerated by the author of the
Kisasu'l-'Ulamá:-
~~~
Commentary on the Ziyárat-i-Jámi'a, in four vols. According to
Subh-i-Ezel's statement it is in this work that the doctrine of the subtle
body (~~~ or ~~~) which survives the dissolution of the material frame is
elaborated.
~~~
Answers to questions.
~~~
Commentary on the 'Arshiyya of Mullá
Sadrá1 .
~~~
Commentary on the Mashá'ir of Mullá
Sadrá.
~~~
Commentary on the Tabsira-i-
'Alláma2 .
1 Concerning Mullá Sadrá and his
doctrines see Note K, infra. 2 Concerning 'Alláma ('the Sage'), i.e.
Jemálu'd-Dín Hasan ibn Yúsuf ibn 'Alí of
Hilla, see a footnote on Note M, infra. The full title of the work here
mentioned appears to be ~~~ ("The
Enlightenment of students on the ordinances of Religion.")
[page 238]
~~~ The
Fawá'id and Commentary thereupon.
Sheykh Ahmad Ahsá'í was
succeeded at his death by his disciple Hájí Seyyid Kázim of
Resht, of whose life the following brief account was supplied to me by the same friend to
whom I am indebted for the biography of Sheykh Ahmad given at the beginning of
this note. His family were merchants of repute. His father was named
Áká Seyyid Kásim. When twelve years old he was
living at Ardabíl near the tomb of Sheykh Safí'ud-Dín Is-
hák, the descendant of the seventh Imám
Músá Kázim and the ancestor of the Safaví
kings. One night in a dream it was signified to him by one of the illustrious progenitors of
the buried saint that he should put himself under the spiritual guidance of Sheykh
Ahmad Ahsá'í, who was at this time residing at Yezd. He
accordingly proceeded thither and enrolled himself amongst the disciples of Sheykh
Ahmad, in whose doctrine he attained such eminence that on the Sheykh's death he
was unanimously recognized as the leader of the Sheykhí school. He died at Baghdad
ere he had attained his fiftieth year A.H. 1259 (A.D. 1843-1844). The date of his death
is contained in the following chronogram: ~~~,
"The moon of guidance hath disappeared" His works are said to exceed 300
volumes.
Up to this point the Sheykhís were a united body,
for the succession of Hájí Seyyid Kázim would seem to have
been approved and accepted by all. This unanimity was no longer to continue. Seyyid
Kázim had not explicitly nominated a successor; indeed according to the
Bábí historian he had hinted that the transitional state of things under
which he and his master Sheykh Ahmad had assumed the guidance of the faithful
was with his declining life drawing to a close, and that a brighter light was about to shine
forth from the horizons of the spiritual world. Let the Bábí historian, the
author of the Táríkh-i-Jadíd, take up the tale, and describe
in the words of his informant the closing scenes of the life of Seyyid
Kázim.
"When Hájí Seyyid Kázim
had but recently departed
[page 239]
this life, I arrived at the Supreme Shrines [Kerbelá and Nejef]
and heard from his disciples that the late Seyyid (may God exalt his station) had, during
the last two or three years of his life, wholly restricted his discourse, both in lecture-
room and pulpit, to discussing the promised Proof, the signs of his appearance, and their
explanation, and enumerating the qualities of the Master of the Dispensation, repeatedly
declaring that he would be a youth, that he would not be versed in the learning of men, and
that he would, moreover, be of the race of Háshim. Sometimes, too, he would say,
'I see him as the rising sun.' At length during the last journey which he made with
the intention of visiting Kázimeyn and Surra-man-ra'a, while he was
returning from the latter place to Kázimeyn and Baghdad, he was
entertained by one of his friends and disciples, some dozen of his [other]
disciples and pupils being [also] present in that garden. Suddenly an Arab
entered, and, still standing, made representation thus:- 'I have seen a vision touching
your Reverence.' On receiving permission, he repeated the dream; whereupon Seyyid
Kázim appeared somewhat troubled, and said, 'The interpretation of this
dream is this, that my departure from this world is nigh at hand and I must go hence.' His
companions who were present were much distressed and grieved at this intelligence, but
he turned his face towards them and said, 'The time of my sojourn in the world has come
to an end, and this is my last journey. Why are ye grieved and troubled because of my
death? Do ye not then desire that I should go and the True One should appear?'
"This is as I have heard it from Hájí
'Abdu'l-Muttalib of Isfahán, and Suleymán Khán
Afshár1 of Sá'ín Kal'a, who
were present in that assembly. Indeed from the noble personage alluded to
[apparently Suleymán Khán] I further
1 This must be a mistake. Suleymán Khán
Afshár was conspicuous as a persecutor of the Bábís, for he was
not only chiefly instrumental in putting down the Mázandarán
insurrection, but was also the bearer of the Báb's death-warrant from
Teherán to Tabríz. Hájí Suleymán Khán the
son of Yahyá Khán of Tabríz, one of the most ardent
adherents and steadfast martyrs of the Bábí faith [see Note T,
infra], is no doubt intended.
[page 240]
heard as follows:- 'The late Seyyid specially promised me that I should myself apprehend
the Manifestation, saying, "Thou shalt be there and shalt apprehend" Now
the utterance of these words and good tidings by him [Seyyid
Kázim] as here described is a matter of notoriety and a thing
universally admitted amongst his intimates, being authenticated by several letters from
well-known persons to others who accepted the new Manifestation
also1 . Indeed some of those [who were]
present in that assembly are still alive, and confess to having heard that announcement
from the late Seyyid. Mullá Huseyn of Bushraweyh, one of the most
distinguished of divines, who was moreover intimately acquainted with the late Seyyid,
made urgent enquiry as to the manner in which the Manifestation should come to pass. The
latter, however, only replied, '"Permission is not accorded unto me to say more than
this2 ." But from whatever quarter the Sun of Truth shall
arise it will irradiate all horizons and render the mirrors of believers' hearts capable of
receiving the effulgences of the lights of wisdom.' At all events after his return from
Surra-man-ra'a the revered Seyyid departed this life as he had foretold"
Whatever credence we may be disposed to attach to this
narrative, there is no doubt that the Sheykhís were, in general, anxiously
expecting the appearance of someone who should assume the leadership of their party. A
number of the late Seyyid Kázim's immediate disciples repaired directly
after his death to the mosque at Kúfa, and there, with fasting, vigils and prayers,
sought for God's guidance in the choice of a spiritual director. Having completed their
religious exercises they dispersed each in his own way. Mullá Huseyn of
Bushraweyh proceeded to Shíráz, and on his arrival there paid a visit to
Mírzá 'Alí Muhammad, with whom he had become
acquainted at Kerbelá. To him first of all did the young prophet announce
his
1 "The new Manifestation" (~~~) may mean only the dispensation inaugurated by the Báb, but
the force of the "also" (~~~) which follows
leads me rather to conjecture that the dispensation of Behá is intended. 2 This quotation is from the beginning of the first book of the
Masnaví.
[page 241]
divine mission, adducing in proof thereof his Commentary on the Súra of
Joseph, and showing other signs whereby Mullá Huseyn, after a
mental struggle which lasted several days, became firmly convinced that the Master so
eagerly sought for and so earnestly desired had at length been found. No sooner was he
himself convinced than, with that fiery energy which so pre-eminently distinguished him
even amongst the eager active spirits who were soon to carry the new doctrine throughout
the length and breadth of the Persian land, and cause the echo of its fame to reverberate
through the civilized world, he hastened to apprise his friends and comrades of his
discovery. Thus did he become the "Gate of the Gate" (~~~), the "First Letter" (~~~),
the "First to believe" (~~~). The rapidity with
which the new doctrine spread was wonderful, representatives of all classes hastening to
tender their allegiance to the young Seer of Shíráz, but it was from the old
Sheykhí party that the most eminent supporters of the new faith were for the
most part derived.
It must not be supposed, however, that all the
followers of the late Seyyid Kázim accepted the new doctrine. A
considerable number, headed by Hájí Muhammad Karím
Khán of Kirmán, utterly declined to admit the Báb's pretensions
(for so they regarded his claims), and these became the bitterest and most violent of his
persecutors. Of those doctors who heaped insult on the Báb during his first
examination at Tabríz, and those who two years later ratified his death-warrant
in the name of religion, several were Sheykhís. Hence it is necessary to recognize
clearly the difference between the relations of Bábíism to the old and the
new Sheykhí school. From the bosom of the former it arose, and, in great
measure, derived its strength; with the latter it was ever in fiercest conflict. Of Sheykh
Ahmad Ahsá'í and Seyyid Kázim of Resht
both Bábís and Sheykhís speak with reverence and affection; but
Hájí Muhammad Karím Khán and his followers are
as odious in the eyes of the Bábís as Mírzá 'Alí
Muhammad the Báb
[page 242]
and his adherents are execrable in the opinion of the modern Sheykhís. The
Báb stigmatized Hájí Muhammad Karím
Khán as "the Quintessence of Hell-fire" (~~~) and "the [infernal] Tree of Zakkum"
(see B. ii, pp. 910-911), while Hájí Muhammad Karím
Khán wrote at least two treatises (one called "the crushing of Falsehood,"
~~~) in refutation and denunciation of the
Bábí doctrines. Of the bitter enmity which subsists between these two
sects I had ample evidence during the two months which I spent at Kirmán in the
summer of 1888, and on more than one occasion when representatives of both parties
happened to visit me simultaneously their scarcely disguised animosity, which seemed
ready at the slightest opportunity to burst forth into open conflict, caused me the
liveliest disquietude.
I trust that I have succeeded in making clear the
relations which exist between the Bábís on the one hand, and the old and
new Sheykhís on the other; for a proper appreciation of these is essential to a
clear understanding of the history of Bábíism. Indeed we cannot consider
that we have thoroughly fathomed the drift and purport of the Bábí
movement until the writings of Sheykh Ahmad Ahsá'í and
Hájí Seyyid Kázim of Resht shall have been submitted to
careful and minute examination and study. This, however, is a labour still
unaccomplished, and, with the exception of one point to be noticed immediately, I shall
say no more about the Sheykhí doctrines in this place. Some further information
concerning them will be found in Kazem-Beg's articles on the Bábís
(Journal Asiatique, 1866, 6me série, tome vii, pp. 457-464); in von
Kremer's Herrschenden Ideen des Islams (pp. 206-208); and in my second
article on the Bábís in the J. R. A. S. for 1889 (pp. 884-
885 and 888-892).
The point of doctrine above mentioned as demanding some
explanation (for it is alluded to in the present text) is that of the "Fourth
Support" (~~~). What I shall say
concerning it is derived from notes of a conversa-
[page 243]
tion which I had in June 1888 with a Sheykhí doctor of Kirmán named
Mullá Ghulám Huseyn. I asked him to explain to me wherein the
doctrine of the Sheykhís chiefly differed from that of other Shi'ites. His answer
was in substance as follows:- "The Bálásarís [i.e. non-
Sheykhí Shi'ites] hold that the 'Supports,' or essential principles
of religion (~~~), are five, to wit (1)
Belief in the Unity of God (~~~); (2) Belief in
the Justice of God (~~~); (3) Belief in
Prophethood (~~~); (4) Belief in the
Imámate (~~~); (5) Belief in the
Resurrection (~~~). Now two of these (Nos. 2
and 5) we refuse to admit as separate principles, for why should we specify belief in the
Justice of God as one of the essentials of faith and omit belief in the Mercifulness of God,
the Wisdom of God, the Power of God, and all the other Attributes? These, moreover, as
well as belief in the Resurrection, are really included in the third principle, for belief in
Prophethood involves belief in the Prophet, and this again involves belief in his book,
wherein these two so-called principles are set forth and whence only they are known. Of
the five 'principles' of the Bálásarís, therefore, we only accept
three, viz. (1) Belief in the Unity of God; (2) Belief in Prophethood; (3) Belief in
the Imámate; but to these we add another, which we call the 'Fourth
Support' (~~~), viz. (4) that there must
always be amongst the Shi'ites some one perfect man (whom we call
~~~ 'the perfect Shi'ite') capable of serving as
a channel of grace (~~~) between the Absent
Imám and his church. Such is our doctrine of the 'Fourth Support,' and it is
evident that, whereas four supports are under all circumstances necessary for stability,
a greater number than this is unnecessary."
As so explained, the 'Fourth Support' is a term
applicable rather to that article of faith which declares that there must always exist in
the Church of the Imáms some visible
[page 244]
head who enjoys their special spiritual guidance and serves to convey their wishes and
their wisdom to all true Shi'ites, than to the actual personage who fulfils this function.
Yet outside the Sheykhí circle, both amongst the Bálásarís
and the Bábís, it certainly bears the second meaning as well; and it is
commonly asserted that Hájí Muhammad Karím
Khán regarded himself, and was regarded by his followers, as being this
'Fourth Support' or Channel of Grace from the Spiritual World. It is evidently this
second meaning which the term bears in the present text, and if it bore it from the first
it is evident that there was originally very little difference between the pretensions of
Mírzá 'Alí Muhammad the Báb and those of
Hájí Muhammad Karím Khán, since both, in the
first instance, claimed to be neither more nor less than intermediaries between the
absent Imám and his Church, exactly in the same sense as were the four original
'Gates' (Abwáb, or Bábs) who served as a connection
between the Twelfth Imám and his followers during the period of the 'Lesser
Occultation.' [See end of Note D, supra.]
As regards the actual condition of the Sheykhís at
the present day, their head-quarters are still at Kirmán, near which city, in a
little village called Langar, situated two or three miles from Máhán (the
burial-place of the great dervish Sháh Ni'matu'lláh), several of the sons
of Hájí Muhammad Karím Khán still reside. During
my stay at Kirmán I visited Langar and was permitted to sit for half an hour at the
feet of 'the Masters' (Ákáyán) as they are called by
their followers. The elder brothers were at Kerbelá at that time (where, I
believe, they were very coldly received, being, indeed, prevented from preaching in the
mosque as they desired to do), but two younger brothers were engaged in expounding the
doctrines of Sheykh Ahmad to an appreciative audience of heavy-turbaned
votaries. At the conclusion of the lecture I had some conversation with them, but, though I
had no reason to complain of lack of courtesy on their part, I cannot say that I was greatly
impressed with their wisdom. After Kirmán I believe that Tabríz contains
more Sheykhís than any other city in Persia, but they are to be found in most of
the large towns. They are generally regarded by orthodox Shi'ites with considerable
dislike and suspicion.