The Mo-
bammedan
lefts either
orthodox,
or
heretical.
The Orthodox
or
Somites,
Divided
into four
fefts.
are on * foot'between the Morgiaris, the- Waidians, the Motazalites
the AJharians, and the Kerdmians \
The fourth bafis regards bifiory and reafon, that is, the juft weight
they ought to have in matters belonging to faith and religion; and
alfo the mifiion of prophets, and the office o f Imam, or chief pontiff.
Under this head are comprized all cafuiftical queftions relating to the
moral beauty or turpitude of adtions; enquiring whether'things are allowed
or forbidden by reafon of their own nature, or by the pofitive
law; and alfo queftions concerning th$ preference of actions, the ƒ<?.
vour or grace of G od, the innocence which ought to attend the prophetical
office, and the conditions requifite in the office of Imam;
fome afferting it depends on right o f JucceJfion, others on the confent
o f the faithful, and alfo the method of transferring it, with the former,
and of confirming it, with the latter. Thefe matters are the
fubjedts of difpute between the Shiites, the Motazalites, the Kerd-,
mians, and the A/hdrians z.
The different fedts of Mohammedans may be diftinguiffied into two
forts ; thofe generally efteemed orthodox, and thofe which are efteemed
heretical.
The former, by a general name, are called Somites or Trad: tic-
nifis; becaufe they acknowledge the authority of the Soma, or col-
ledtion of moral traditions of the fayings and adtions of their prophet,
which is a fort of Jupplement to the Koran, diredting the ob-
fervance of feveral things omitted in that book, and in name, as
well as defign, anfwering to the Mijhna of the Jews 3.
The Somites are fubdivided into four chief fedts, which, not with-
ftanding fome differences as to legal conclufions in their interpretation
o f the Koran, and matters o f praSlice, are generally acknowledged
to be orthodox in radicals, or matters of faith, and capable o f falva-
tion, and have each of them their feveral ftations or oratories in the
temple of Mecca*. The founders of thefe fedts are looked upon as
the great mafters of jurifprudence, and are faid to have been men
o f great devotion and felf-denial, well verfed in the knowledge of
thofe things which belong to the next life and to man’s right con-
dudt here, and diredting all their knowledge to the glory of G od.
This is al Ghazdli’s encomium of them, who thinks it derogatory
to their honour that their names ffiould be ufed by thofe who, neg-
1 Idem, ib. p. 206. 2 Idem, ibid. 3 V. Poc. Spec. p. 298. Prid. life of Mah. p. 51»
l$c. Reland, de Rel. Moh. p. 68, &c. Millium, de Mohammedifmo ante Moh. p. 368, 369«
4 See before, p. 115.
ledting
ledting to imitate the other virtues which make up their charadter,
apply themfelves only to attain their fkill, and follow their opinions
in matters of legal pradtice *.
The fir it of the four orthodox fedts is that of the Hanefites, fo of the
named from their founder, Abu Hanifa al Noman Ebn Idhabet, who (f f anya_
was born at Cufa, in the eightieth year of the Hejra, and died in
the one hundredth and fiftieth, according to the more preferable
opinion as to the time 2. He ended his life in prifon at Baghdad,
where he had been confined becaufe he refufed to be made Kadi
or judge s j on which account he was very hardly dealt with by his
fuperiors, yet could not be prevailed on, either by threats or ill treatment,
to undertake the charge, chufing rather to be punijhed by them
than by G od, fays al Ghazdli-, who adds, that when he excufed
himfelf from accepting the office by alledging that he was unfit for
it, being afked the reafon, he replied, I f I fpeak the truth, I am
unfit; but i f I tell a lye, a lyar is not fit to be a judge. It is faid
that he read over the Koran in the prifon where he died, no lefs
than feven thoufand times 4.
The Hanefites are called by an Arabian writer s the followers o f
reafon, and thofe of the three other fedts, followers o f tradition; the
former being principally guided by their own judgment in their de-
cifions, and the latter adhering more tenacioufly to the traditions of
Mohammed.
The fedt o f Abu Hanifa heretofore obtained chiefly in Irak 6, but
now generally prevails among the ’Turks and Tartars: his dodtrine
was brought into great credit by Abu T u ff, chief juftice under the
Khalifs al Hadi and Harun al Raffiid ?.
The fecond orthodox fedt is that of Malec Ebn Ans, who was born of the
at Medina, in the year o f the Hejra 90, 93, 94 s, or 95 s, and died fc&otMa-
there in 177 I0, 178 11 or 179 I2, (for fo much do authors differ.) l*'
This dodtor is faid to have paid great regard to the traditions of Mohammed
*3. In his laft illnefs, a friend going to vifit him found
him in tears, and a Iking him the reafon of it, he anfwered, How
ffiould I not weep-, and who has more reafon to weep than I ? Would
1 V. Poc. Spec. p. 293. 2 Ebn JKhalecan. 3 This was the true caufe of his imprifonment
and death, and not his refufing to fubferibe to the opinion of abfolute predeftination,
as D'Herbelot writes, (Bibl. Orient, p. 21.) milled by the dubious acceptation of the word Kadd,
which fignifies not only'GoD’j decree m particular, but alfo the giving fentence as a judge in
general: nor could Abu Hanifa have been reckoned orthodox, had he denied one of the principal
articles of faith. 4 Poc. Spec. p. 297, 298. 5 Al Shahreftani, ibid. 6 Idem. 7 V.
D’Herbel. Bibl. Orient, p. 21. & 22. 8 Abu’lfeda. 9 Ebn Khalecan. 10 Idem. 11 Abu’lfeda.
ia Elmacinus, p. 114. *3 Ebn Khalec. V. Poc. Spec. p. 294.
X 2 to