A book was seen, composed by Hassan Sábáh,[612] who was a deputy of the Imám. In the first chapter of it, he says, that the _mufti_, “wise,” in the knowledge of the Lord God ought to follow one of the two sentences: either that which says that he may know God by mere reason, without the aid of instruction by an intelligent _sádik_,[613] “a sincere friend,” or that which declares that the knowledge of the Lord God by reason is difficult, and cannot be acquired unless by the instruction of an intelligent sincere friend; and he further states, that whatever decision he may give according to the first sentence, he does not assume to reject the other, because, when he rejects, the rejection amounts to teaching and demonstrating, that the disavowal of the posterity of Alí is required by the other. These sectarians say, that both modes are necessary, and constitute a proof: because the muftí, when he gives a decision by a sentence, this sentence is either his own or that of another; in the same way, when he professes a creed, either he adopts it firmly from his own original persuasion, or this sense is communicated to him by another. This is what the first section _of the book before mentioned_ contains. In the contents of this section is a digression upon the lords of reason and of wisdom. In the second section of it, we read the statement that, when there is an occasion for a teacher, either every intelligent man, by a free use of his ability, gives instruction, or the learned sádik is indispensable; and the author says, that a person who may agree with whatever instruction an able master imparts, will not think it allowable to carry on controversy with this learned antagonist; and when he permits himself to do so, certainly he may have kept the faith which is absolutely due to the learned _śaáik_ and confidential friend. This section is said to contain a digression upon the lords of the tradition. In the third section it is stated that, although the necessity of a learned _sádik_ be established, yet it is required to take advantage of the knowledge of the first learned man; and after the instruction received from him, that is, instruction from any teacher without a special appointment, it is proper to be assured of his truth; as the right way of religion is not attainable without a companion, certainly the first concern is to have a _true_ friend. After this subject, there is a digression upon the Shiâhs. In the fourth chapter, the author says, that the individuals of mankind are divided into two classes.