I n every lyftem of religion O r t h o d o x y and H e r e s y are merely
relative terms. Mankind, however, have in general agreed to confine
thefe diftindtions to points of fpiritual doctrine.
T h e Muffulmans who affume to themfelves the diftindlion of orthodox*,
are fuch as maintain the moil obvious interpretation of the K oran,
and the obligatory force of the traditions, in oppofition to the innovations
of the fedtaries : whence they are termed Soonis, or traditionifts._
Although differing confiderably in their legal conclufions, and in the application
of the Koran and the Sonna to temporal matters, yet they
unite in reje&ing the fpeculations o f the fcholaftic divines;— and feme o f
them condemn the ufe of fcholaftic divinity altogether, as tending to de-
ftroy the foundations of religious belief.— Concerning thefe we fhall be
fomewhat more particular, as their difcuffions occupy a confiderable part
of this work, and it is their opinion alone which is admitted to have any
weight in the determinations o f jurifprudence.
T h e orthodox fedts are four in number— the Haneefites, the Mdlekitesr
the Shafeites, and the Hanbalites— who are all Soonis, or traditionifts. But
although they equally affume the name of traditionifts, they do not all equally
adhere to.the Sonna; for there is this charadteriftic diftindlion among;
them, that the firft, in determining upon cafes where the Koran affords
them no pofitive precept, are guided principally by their own judgment,,
examining and deciding, in moft of thefe inftances, according to the rules
of practical divinity; whereas the three others adhere more tenacioufly
to the precedents left them by the Prophet. On this account the Haneefites
are by fome writers, for diftinftion fake, termed A h ! Keeas, ox the
followers o f reafon, and the others A h l Sonna, or the followers o f tradition.
* The word orthodox, as here ufed, is confined purely to a juftnefs of thinking in fpiritual
matters, concerning which the opinions of thofe four feSs perfeaiy coincide, the differences
among them relating folely to their expofitions of the temporal L aw .
8 T h e
T h e founder of the fir ft fed! was Imdm A boo H A N E E F A N aoman
B in Sa b it , who was born at K oofa, the ancient capital of Irak,
A . H. 80, A . C. 702, at which time four of the Prophet’s companions
were ftill alive*, from whom, however, it is related, that he never received
any inftrudtions or traditional knowledge.
H an e e f a is confidered, by the Mohammedans, as the great oracle
o f jurifprudence, he being the firft among them who attempted to argue
abftradtedly upon points o f L aw, and to apply the reafon of men to the
inveftwation of temporal concerns.— T h e y are accordingly lavilh in his
praife.° They even trace the origin of his eminence to a period antecedent
to his birth, and fuppofe him to have been affifted by the peculiar favour
and influence of Heaven; for it is related by the learned In a y e t -Ibn
H amed, that his father, when yet a child, being prefented to. A i.e e ,
received his bleffing, the Commander of the Faithful at the feme time
declaring, that “ from his body fhould fpring a light, which fhould dif-
“ fufe its rays throughout all the regions of Islamism .” — However well
or ill founded this anecdote may be, his early youth is faid to have been
marked by a ftrong predileaion for ftudy, am uncommon acutenefs of
wnderftanding, and an unremitting but cheerful piety, equally removed
from the gloomy aufterity of the bigot, and the frigid indifference of the
fenfualift — H an e e f a was educated in the tenets o f the Shiyas. He
received his firft inftruaions in jurifprudence at Bagdad, from. Imdm
A boo J a f ir , an eminent doftor of that fed , and heard traditions chiefly
from A bdoola Ibn a l Mobarick, both of whofe authorities he frequently
quotes.— After having finilhed his ftudies, and gained confider-
able reputation at Bagdad, he returned to Kotfa, and there diftinguilhed
himfelf by feceding from his mafter A boo J a f ir , and teaching civil law
on principles repugnant to thofe inculcated by that dodtor. His defection
indeed is, by the Shiyas, attributed to motives which, if true, dwelt
* V i* . A ns Ibn Malik, of Bafra-, A bdoola I bn A gfa, who lived'in Koofa-, Sihl
I bn Saad, refiding in Madina-, and Aboo Y ooeil Ibn-W asila, who refided m Mecca.
him