as in the middle ages were prevalent in the
Universities of Southern Europe, and Salamanca and Padua were the
universities, in which it was supposed that the greatest proficiency in
magic was obtained. The superstition has evidently some connection with the
Musalman belief regarding the shadows of prophets.

[72] The Sunnis esteem and respect the Imams, as Ahl-i-Beit--men of the
House, (of the Prophet); but do not give them precedence over the duly
appointed Khalifs.

[73] The names are 'Ali, Hasan, Husain, Zain-ul-'Abid-din, Muhammad Baqr,
Ja'far Sadiq, Musa Kazim, 'Ali Musa Raza, Muhammad Taqi, Muhammad Naqi,
Hasan 'Askari, Abu 'l-Qasim (or Imam Mahdi).

[74] Rauzat-ul-Aimmah by Sayyid 'Izzat 'Ali.

[75] For a good account of this movement see, Osborn's Islam under the
Arabs, pp. 168-184.

[76] Islam under the Khalifs, p. 139.

[77] Miskat-ul-Musabih.

[78] Hujjat-ullah-ul-Balaghah.

[79] Nothing shows this more plainly than the Fatva pronounced by the
Council of the 'Ulama in July 1879 anent Khair-ud-din's proposed reform,
which would have placed the Sultan in the position of a constitutional
sovereign. This was declared to be directly contrary to the Law. Thus:--
"The law of the Sheri does not authorize the Khalif to place beside him a
power superior to his own. The Khalif ought to reign alone and govern as
master. The Vakils (Ministers) should never possess any authority beyond
that of representatives, always dependent and submissive. It would
consequently be a transgression of the unalterable principles of the Sheri,
which should be the guide of _all_ the actions of the Khalif, to transfer
the supreme power of the Khalif to one Vakil." This, the latest and most
important decision of the jurists of Islam, is quite in accordance with all
that has been said about Muhammadan Law. It proves as clearly as possible
that so long as the Sultan rules as Khalif, he must oppose any attempt to
set up a constitutional Government. There is absolutely no hope of reform.

[80] It is instructive to compare the words of the Christian poet with the
Sufi idea of absorption into the Divine Being.

"That each who seems a separate whole
Should move his rounds, and fusing all
The skirts of self again, should fall
Remerging in the general soul,

Is faith as vague as all unsweet:
Eternal form shall still divide
The eternal soul from all beside;
And I shall know him when we meet."
Tennyson's "