The sects of Islam in India, unlike the Hindu sects, are not due to the instinct for differentiation, for obvious reasons. They are, in Mr Crooke's words, either puritanical or pietistic. Consequently, followers of them are apt to show a tendency to fanaticism. The Hindu sectarian adores some favourite deity, but does not deny the merits, or the Hinduism, of other deities or their followers. The Musalmān sectarian is one who has discovered a higher orthodoxy than others, or a straighter road to religion, and regards those who do not share his views as an enemy of God and the true faith. Of the puritanical sects, the best known is that of the Wahābis, founded by Ibn Abdul Wahāb at Nejd in Arabia, at the beginning of the eighteenth century. It was an attempt to revive primitive Muhammadanship without the corruptions and accretions of later ages and foreign lands. It was brought into India by Sayid Ahmad Shāh, who proclaimed a Jihād, or holy war, against the Sikhs in 1826. The Wahābis hold that the doctrine of the Unity of God has been endangered by the excessive reverence paid to the Prophet, to his successors the Imāns, and to shrines. At times Wahābis have given trouble to the administration, especially in Bengal. In recent years, however, they call themselves Ahl-i-hadīs, or "followers of tradition," and employ themselves chiefly in endeavouring to eradicate modern superstitions. The pietistic sects tend towards Sūfi-ism, a combination of Aryan pantheism with Semitic monotheism, which takes the form of ecstatic devotion. Something of the same kind may be found in the Vaisnav sects of Hinduism, and in both cases ultimate absorption in the divinity is the goal aimed at. Very interesting local communities of Muhammadans are the Moplahs of the Malabar coast, descendants of Arab settlers; the Bohras or "traders" of Western India; and the Khojās, followers of the "Old Man of the Mountain," whose present representative is H.H. the Agha Khān of Bombay, who has many friends in England.