[p. 4]

INTRODUCTION ... account each of the other. But in Muslim countries, Church and State are one indissolubly, and until the very essence of Islam passes away, that unity cannot be relaxed. The law of the land, too, is, in theory, the law of the Church. In the earlier days at least, canon and civil law were one. Thus we can never say in Islam, "he is a great lawyer; he, a great theologian; he, a great statesman." One man may be all three, almost he must be all three, if he is to be any one. The statesman may not practice theology or law, but his training, in great part, will be that of a theologian and a legist. The theologian-legist may not be a man of action, but he will be a court of ultimate appeal on the theory of the state. He will pass upon treaties; decide disputed. successions; assign to each his due rank and title. He will tell the Commander of the Faithful himself what he may do and what, by law, lies beyond his reach.

It was, then, under the pressure of necessity only that the following sketch of the development of Muslim thought was divided into three parts. By no possible arrangement did it seem feasible to treat the whole at once. Intolerable confusions and unintelligible complications would, to all appearance, be the result. As the most concrete and simple side, the development of the state is taken first. Second, on account of the shortness of the course which it ran, comes the development of the legal ideas and schools. Third comes the long and thrice complicated thread of theological thought. It is for the student to hold. firmly in mind that this division is purely mechanical and for convenience only; that it

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