down that compliance
with the least Sunnat (_i.e._ the obeying the least of the orders of the
Prophet, however trivial) is far better than doing some new thing, however
advantageous and desirable it may be.

There are many stories which illustrate the importance the Companions of
the Prophet attached to Sunnat. "The Khalif Omar looked towards the black
stone at Mecca, and said, 'By God, I know that thou art only a stone, and
canst grant no benefit, canst do no harm. If I had not known that the
Prophet kissed thee, I would not have done so, but on account of that I do
it.'" Abdullah-Ibn-'Umr was seen riding his camel round and round a certain
place. In answer to an inquiry as to his reason for so doing he said: "I
know not, only I have seen the Prophet do so here." Ahmad-Ibn-Hanbal, one
of the four great Imams, and the founder of the Hanbali school of
interpretation, is said to have been appointed on account of the care with
which he observed the Sunnat. One day when sitting in an assembly he alone
of all present observed some formal custom authorised by the practice of
the Prophet. Gabriel at once appeared and informed him that now, and on
account of his act, he was appointed an Imam.[21] In short, it is
distinctly laid down that the best of all works is the following of the
practice of Muhammad. The essence of religion has been stated by a learned
theologian to consist of three things: first, to follow the Prophet in
morals and in acts; secondly, to eat only lawful food; thirdly, to be
sincere in all actions.

{16}

The Sunnat is now known to Musalmans through the collections of Traditions
gathered together by the men whose names they now bear. The whole are
called Sihah-Sittah, or "six correct books." Not one of these collectors
flourished until the third century of the Hijra, and so, as may be easily
supposed, their work has not passed unchallenged. There is by no means an
absolute consensus of opinion among the Sunnis as to the exact value of
each Tradition, yet all admit that a 'genuine Tradition' must be obeyed.
Whether the Prophet spoke what in the Traditions is recorded as spoken by
him under the influence of the highest kind of inspiration is, as will be
shown in the next chapter, a disputed point; but it matters little.
Whatever may have been the degree, it was according to Muslim belief a real
inspiration, and thus his every act and word became a law as binding upon
his followers as the example of Christ i