influence and the revival of classicism. It might therefore be
supposed that in Islam Christian theory underwent similar modification
or disappeared entirely. But the fact is not so. At the outset, we
stated, as will be remembered, that Muhammedan scholars were
accustomed to propound their dicta as utterances given by Muhammed
himself, and in this form Christian ideas also came into circulation
among Muhammedans. When attempts were made to systematise these
sayings, all were treated as alike authentic, and, as traditional,
exerted their share of influence upon the formation of canon law. Thus
questions of temporary importance to mediaeval Christianity became
permanent elements in Muhammedan theology.

One highly instructive instance may be given. During the century which
preceded the Byzantine iconoclastic controversy, the whole of nearer
Asia was disturbed by the question whether the erection and veneration
of images was permissible. That Constantinople attempted to prohibit
such veneration is well known: but after a long struggle the church
gained its wishes. Islam was confronted with the problem and decided
for prohibition, doubtless under Jewish influence. Sayings of Muhammed
forbid the erection of images. This prohibition became part of canon
law and therefore binding for all time: it remains obligatory at the
present day, though in practice it is often transgressed. Thus the
process of development which was continued in Christendom, came to a
standstill in Islam, and many similar cases might be quoted.

Here begins the development of Muhammedan jurisprudence or, more
exactly, of the doctrine of duty, which includes every kind of human
activity, duties to God and man, religion, civil law, the penal code,
social morality and economics. This extraordinary system of moral
obligations, as developed in Islam, though its origin is obscure, is