These sectaries are followers of Musaylima. The people of Islam, “the true faith,” qualify Musay­lima as “the Liar.”* These sectaries call them­selves also Rahmáníah; as they gave to Musaylima the title of Rihm, “commiserator;” they assert, that the words: Bismilla hírrehma nirrehím, “in the name of the bountiful and merciful God,” relate to him,— that is: a God is the merciful Musaylima. Muham­med Kulí, the man so named, contracted friendship with the author of this work in the year of the Hejira 1053 (A. D. 1643) at the holy sepulchre.* After some friendly intercourse, he said: “To a true believer, it is necessary to acknowledge Musaylima as the bringer of the true intelligence and a prophet; and if one does not so, his faith is not the true.” For a confirmation of this assertion, he adduced as evidence some verses of the Koran, and said: “Musaylima was in the divine mission a partner of the dignity of the prophetic asylum, Muhammed, in the same manner as Harun was with Moses.” He further maintained: “Two prophets are required as being witnesses, and evidence wants two per­sons, and if there be more, so much the better.” He then highly extolled his virtues and miracles, such as his calling the moon until she came down and before the eyes of his companions sat down on his lap;* as his going to dry trees, and praying so, that they all became green; as having, when a new-born child, given testimony of his prophetic gift, so that a class of noble persons professed their faith in his divine mission. That man besides said, that the Koran is Muhammed's miracle, by which he bound the tongue of emulation to all the eloquent men of Arabia; and in like manner the Almighty God sent to Musaylima a book, which they call the first Fárúk, “separator;” this also became a binder of tongues to the eloquent; and no man, except Muhammed and Musaylima, is capable of understanding these two books, the reading of which affords salvation in this and in the other world; but to expound them is a great crime. The Almighty God bestowed upon Musaylima the favor of another necessary and vener­able book, entitled “the second Fárúk,” to the com­mands of which it is indispensable to conform our actions. What Muhammed had revealed is all truth, and Musaylima, too, chose his way in that direction; if some precepts of the latter and his celestial book are contrary to the statements of Muhammed, it is because Musaylima survived Muham­med* (upon whom be peace!), and cancelled some of them by the command of God, as in like manner, during Muhammed's life, some of his precepts have been obliterated. The man quoted from the heavenly book of Musaylima the following words: “Adopt the belief (O men!) that our God is the God of the world, and know, that he is the Creator of the universe and of its inhabitants; that he is above the creatures, none of whom is like him; say not, that he has no body; for it may be that he has a body, although not one like a body of his creatures: hand, eye, and ear of God are men­tioned in the Furkán* which came from Muham­med; and what is stated in the first Fárúk, which is the book of Musaylima, is all truth; but the hand, the eye, and the ear of God are not like the hand and foot, and eye and ear of the creatures. Thus faith is required for an intercourse with God, and contemplation of the Creator; yet, whatever was found existing can be seen, but the vision of the eye, and the want of it, ought not to be taken in a confined sense, as faith is to be entertained that God shows himself to his servants in whatever manner he wills.” The man further proceeded to say: “Avoid discussions about antiquity, tra­dition, and duration, and the evanescence or destruction of the world, because the world is the creation of God, and as to the last judgment and resurrection after death, attach your faith to them, and be confident that you shall be raised to life, and in that fix your thoughts, that it will be with the same or another body, in this or in another house, to heaven or to hell, to beatitude and repose, to recompense or punishment; attach your faith to this, and avoid diving too deep into it, whether it will be in this or in another habitation; believe in the angels of God, but say not that they have wings and feathers, or that, although this form be not essential to them, they nevertheless show themselves in this form, and know that good and bad, fine and ugly, are existing; but do not say, that this is good and that bad; for that which you call bad may be good, and inversely: but whatever is commanded, that do.” The man proceeded to say: “In the time of Muhammed no Kiblah was fixed: men turned their faces some­times towards Jerusalem, sometimes towards the Kâbah of Mecca, and sometimes towards any other place. After Muhammed, his companions established by force that Kâbah should be the Kiblah. After Muhammed it was ordered by Musaylima, that turning the face towards the great altar, or any determined object, is impiety, and a sign of infidelity, because as no figure of whatever likeness from among living beings ought to be made a Kiblah, why should it be permitted to make a Kiblah of a house? Further, at the time of prayer, one may turn his face to whatever side he chooses, provided it be with this intention: I address myself to thee, who hath neither side nor figure.” At the three daily prayers which Musay­lima has prescribed, the worshipper turns his face to no particular side; so if he turned himself at midday-prayer to the east, before sunset he prays towards the west; never towards a fixed place, nor to a fixed house, because this is infidelity. These sectaries do not call the Kâbah “the house of God,” as the Almighty God has no house, otherwise he would have a body. They do not use the prayers of the Sunnites, as prayer with them is that which God has prescribed, and not that which the prophet likes. When they feel a desire to worship God, they read the divine words, and then reassume their work; but in their prayer, they never pronounce the name of the prophet; because it is contrary to sound doctrine to mix the veneration of a creature with the service of God, and in the prayer nothing comes upon their tongue but the word of God, not even the sayings of the prophet. Moreover, this sect prays three times a day; for, of the five prayers ordered by Muhammed, Musaylima, by God's com­mand, dispensed with the evening and morning prayer to Saháh,* his wife, who was a prophetess, and sent to the people as the reward of an excel­lent genius: this was one of the suitable favors of the Lord to Musaylima, who himself was a prophet, and his mate, also a prophetess.

As to what is said, that God commanded Iblis to adore Adam, and that, because he disobeyed, Iblis was expelled from the celestial court* —this tale is impious; because God does not command prostra­tion before another object, nor induce any body to undue worship, as he did not create Iblis for the purpose of throwing men into error. In the second Fárúk, it is stated that Iblis does not exist; the Almighty God gave man free choice, and the faculty of acting well or ill: wherefore he takes account of his good and bad conduct.

This sect also maintains that, for marriage, neither witnesses nor ceremonies are required; acquiescence and agreement of two persons in a retired place are sufficient. Further, although in the time of Muham­med (the blessing and peace of God be upon him!) it was permitted to ask in marriage the daughter of relations, such as that of a paternal or maternal uncle, yet, after Muhammed, it was prohibited; like­wise, connexion between consanguineous individu­als, which was wont of old, became forbidden in Muhammed's time. By Musaylima came the com­mand of God to take to wife the daughter of one, between whom and the suitor not the least relation­ship is known. To contract marriage with more than one woman is not legal, but if any one wishes more, he may take another on the condition of tem­porary cohabitation.

To purify before prayer with sand or dust, when water cannot be had, is not right.

When one possesses a slave, male or female, who is an unbeliever, this slave, adopting the true faith, becomes free without requiring the leave of his master.

Whatever animal feeds upon filth which pollutes, this to eat is not allowable. Domestic fowls are not to be eaten, because they are winged pigs.

Musaylima forbade to keep the fast of Ramezan, but instead of this he prescribed the fast at night, in such a manner that, from sunset to sunrise, nothing may be eat nor drunk; and also abstinence from sexual intercourse.

Moreover, he abolished circumcision, for avoiding resemblance with the Jews. He prohibited all intoxicating liquors, such as those produced from the palm-tree, opium, nuts, and the like.

Muhammed Kulî used to read much in the second Fárúk, the book of Musaylima, which, having col­lected, he recited, and said: this doctrine came to me from my father and my ancestors, who enjoyed the noble society of Musaylima. He said and enjoined that, after the birth of a son, the first observance is not to approach one's wife; the woman and man ought to turn their mind to God, and if one cannot effect it, he ought at least not to see his wife but once a day. According to the second Fárúk, it is allowable to have intercourse with another woman, inasmuch as it is another sort of contract. Muhammed Kuli said: “I saw Musaylima repeat­edly in dreams, in which he disclosed what was unknown to me, and said: When by orders of Abu-bekr, Musaylima underwent the death of a martyr, and other Khalifs were movers of this event, therefore the Almighty God made them suffer the curse of mankind; in the same manner as he threw the Jews, on account of the murder of Jesus, into error and perdition.

“The murderers of Musaylima are liars and vil­lains, and so are the murderers of Sáíd Al Sha­hái Hamzah.”*