Persia) and enlightened by their authoritative scholars (_mujtahids_), who
explain faith and law to them from the tradition of the Sacred Family.
The great majority of Mohammedans, as they do not accept this legitimist
theory, are counted by the Shî'ah outside Arabia as unclean heretics, if
not as unbelievers.

At the beginning of the fifteenth century this Shî'ah found its political
centre in Persia, and opposed itself fanatically to the Sultan of Turkey,
who at about the same time came to stand at the head of orthodox Islâm.
All differences of doctrine were now sharpened and embittered by political
passion, and the efforts of single enlightened princes or scholars to
induce the various peoples to extend to each other, across the political
barriers, the hand of brotherhood in the principles of faith, all failed.
It is only in the last few years that the general political distress of
Islâm has inclined the estranged relatives towards reconciliation.

Besides the veneration of the Alids, orthodox Islâm has adopted another
Shîitic element, the expectation of the Mahdî, which we have just
mentioned. Most Sunnites expect that at the end of the world there will
come from the House of Mohammed a successor to him, guided by Allah, who
will maintain the revealed law as faithfully as the first four khalîfs did
according to the idealized history, and who will succeed with God's help in
making Islâm victorious over the whole world. That the chiliastic kingdom
of the Mahdî must in the end be destroyed by Anti-Christ, in order that
Jesus may be able once more to re-establish the holy order before the
Resurrection, was a necessary consequence of the amalgamation of the
political expectations formed under Shî'itic influence, with eschatological
conceptions formerly borrowed by Islâm from Christianity.

The orthodox Mahdî differs from that of the Shî'ah in many ways. He is not