[11] The twelve Imams.

[12] Al-Mahdi is still supposed to be alive.

[13] These are called (1) Sunnat-i-Fi'li; that which Muhammad himself did.
(2) Sunnat-i-Qauli, that which he said should be practised. (3)
Sunnat-i-Taqriri, that which was done in his presence and which he did not
forbid.

[14] Risala-i-Berkevi.

[15] The great Wahhabi preacher Muhammad Isma'il, of whom some account will
be given later on, says in the Takwiat-ul-Iman:--"The best of all ways is
to have for principles the words (holy writings) of God and _of His
Apostle_; to hold them alone as precedents, and not to allow our own
opinion to be exercised."

[16] Prolegomenes d'Ibn Khaldoun vol. i. p. 195.

[17] Takmil-ul-Iman, p. 16.

[18] Mudarij-un-Nabuwat, p. 285.

[19] "Les docteurs de la loi sont unaniment d'accord sur l'obligation de
conformer ses actions a ce qui est indique dans les traditions attribuees
au Prophete," Ibn Khaldoun, vol. ii. p. 465.

[20] In June 1827, A.D., Sultan Mahmud issued a manifesto protesting
against interference in the affairs of the Ottoman Empire, "the affairs of
which are conducted upon the principles of _sacred legislation_, and all
the regulations of which are strictly connected with the principles of
religion." These principles still remain in force, for the famous Fatva
given by the Council of the 'Ulama, in July 1879, anent Khair-ud-din's
proposed reforms, speaks of "the unalterable principles of the Sheri," or
Law.

[21] "The respect which modern Muslims pay to their Prophet is almost
idolatrous. The Imam Ibn Hanbal would not even eat water-melons because
although he knew the Prophet ate them, he could not learn whether he ate
them with or without the rind, or whether he broke, bit or cut them: and he
forbade a woman, who questioned him as to the propriety of the act, to spin
by the light of torches passing in the streets by night, because the
Prophet had not mentioned that it was lawful to do so." Lane's Modern
Egyptians, vol. i. p. 354.

[22] Mudarij-un-Nabuwat, p. 1009.

[23] Prolegomenes d'Ibn Khaldoun, vol. ii. p. 469.

[24] Journal Asiatique 4me serie, tom. xii.

[25] Osborn's Islam under the Khalifs, p. 29.

[26] Ibn Khallikan's Biographical Dictionary, vol. ii. p. 594.

[27] Ibid., p. 546.

[28] Ibid., vol. ii. p. 548.

[29] In South India, the Muhammadan money-changer resorts to a curious
piece of casuistry to reconcile the practice of his profession with the
faith he holds. It