1832.] the followers of Syed Ahmed. 489 



caused by association with Shias. The third, such as have had 

 their origin in the imitation of bad and corrupt usages generally. 



Among the abuses included within the first of these classes are the 

 following. Excess of respect to Murshids, or religious instructors. 

 The numerous innovating ceremonies, which have become generally 

 observed at tombs ; and the making offerings in honour of saints : 

 abuses, which may be said to constitute, in practice, nearly the whole 

 religion of the common Mahommedans of the country. These have 

 almost universally their Murshids, to whom they pay implicit defe- 

 rence. To their venerated saints they apply in every difficulty, un- 

 dertaking long and expensive pilgrimages to their shrines, and propi- 

 tiating them by offerings and vows, to lend their aid in the attainment 

 of every object of earthly desire — children, health, fortune, or honour. 

 These innovations however may more accurately be ascribed to fami- 

 liarity with the rites and customs of Hinduism, than to the influence 

 of any Sufi speculations. The resemblance between a Mahommedan 

 Murshid and a Hindu Guru, is obvious. In India (to adopt the 

 phrase of the " Hidayatul Mominin," also a Syed Ahmedi 

 treatise ) more than in any other Mahommedan country, Islam 

 and Kafr have been mixed like khichri ! " If the Hindus have their 

 Gy ah, their Mathura, and their Kashi, the Mahommedans have their 

 Makwanpur, (where the tomb of the saint Madar is,) their Ba- 

 raich, (where the holy Salar, or Salar Masiid Ghazf is buried,) and 

 their Ajmir, (where the attraction is the well known tomb of Khwa- 

 ja Moyin-ud-din Chishti.) The one set build mat'hs over their 

 idols : the other, not to be behindhand, raise domes over their saints' 

 tombs. In the mat'hs, you will find Mahants and Gosains : at Ma- 

 hommedan shrines, Khadims, Mujawirs, and Pirzadas :" — the latter 

 being a numerous and influential race, whose interests, fortunately 

 perhaps, are directly opposed to the spread of the doctrines of these 

 strict and sweeping sectaries. 



The rule laid down in the Siratul Mustaqfm, respecting the reve- 

 rence due to a religious instructor and guide, is, that it is quite proper 

 to adopt such a person, and requisite indeed to those who desire to tread 

 the path and obtain the rewards of contemplative devotion. But that 

 he should not be so honoured as to be obeyed in preference to the orders 

 of the Qoran and the Prophet. In indifferent things, his authority 

 should be held paramount. " Follow no one," says the Taqwiatul 

 Iman, "be he Mujtahid, Imam, Ghaus, Kutb ;" (these two are 

 appellations given to personages supposed to possess a certain high 

 degree of spiritual power) 5 ie Moulavi, Mushaikh, King, Minister, 



2 Q 2 



