Padri, or Pandit, against the authority of the Qoran and the Tradi-
tions." These opinions are evidently connected with the pretensions
which Syed Ahmed has been mentioned to have advanced of dis-
regarding the authority of the four Muj tabids, whenever opposed to a
tradition which might appear to be authentic, and never to have
been rescinded.
Respecting the abuses prevalent in regard to the tombs of saints, and the offerings and honours paid to them, the Siratul Mustaqim declares them to be endless — but selects a few for prominent reprehension. The subjoined is a concise abstract of the diffuse arguments and illustrations into which it enters on the subject. "First," it says, "the vulgar think it more of a sacred duty to make long and difficult pilgrimages from all quarters to the shrines of Saints, than to perform the pilgrimage to Mecca, though the end of all the trouble they impose on themselves, may be to run them into heresy and impiety, and by consequence to God's wrath. The performance of such pilgrimages may certainly yield a little benefit to the spiritual devotee, but it causes such excessive injury to Mahommedans in general, that all ought entirely to abandon it. Secondly; The asking favour and assistance from the Saints of the shrines, with a belief in their independent power, which is open blasphemy. Thirdly; The burning of lamps on tombs, which is actually believed to have the virtue of rendering prayers acceptable, though the practice is strictly prohibited in traditions of unquestionable authority; and all who are careful to choose that as the period for offering their prayers, if they have not ignorance for their excuse, are clearly Kafirs. As to the oiferings made on behalf of Saints, as at the ceremony of Fatiha, their origin was good, and according to the law ; but the grossest abuses have crept in upon them, varying from the lowest, which is, imposing on oneself as absolutely obligatory what is really not so, to the greatest, which is openly to sin against God's Unity. The devotions of the living doubtless confer benefits on the dead, but this may be done in two ways : One, by leading a life of general piety and goodness, by which alone the duty which men owe to God, the Prophet, their religious instructors, (all in the religious family, to the Saint, its first founder, are understood to be included,) and their natural parents will be fully fulfilled, and therefore a pious man may abandon the performance of Fatihas altogether. The other, by doing some specific virtuous act for the benefit of the departed. The ceremony of Fatiha belongs to this latter class, and if performed with the sincere desire and hope, assisted by prayer or not, that the reward of the
