TO IBN SAB‘IN AND END OF MUWAHHIDS 243 CHAPTER VI TO PRESENT SITUATION 266 APPENDICES I. ILLUSTRATIVE DOCUMENTS IN TRANSLATION 291 II. SELECTED BIBLIOGRAPHY 358 III. CHRONOLOGICAL TABLE 368 INDEX 373 ERRATA Page 30, line 5, for al-Mukanna read al-Muqanna. ” 86, l. 19, for first Khalifa read second Khalifa. ” 201, l. 26, for _tasalsal_ read _tasalsul_. ” 237, for Mansell read Mansel. ” 267, l. 30, for Haqqari read Hakkari. ” 299, l. 10, for _Mushriqs_ read _Mushriks_. ” 300, l. 4, for kalimatan ash-shahada read kalimata-sh-shabada. ” 325, l. 23, for _wihdaniya_ read _wahdaniya_. ” 339, l. 11, for _ihtiyaz_ read _ihtiyaj_. Transcriber’s Note: The errata have been corrected. DEVELOPMENT OF MUSLIM THEOLOGY, JURISPRUDENCE, AND CONSTITUTIONAL THEORY INTRODUCTION In human progress unity and complexity are the two correlatives forming together the great paradox. Life is manifold, but it is also one. So it is seldom possible, and still more seldom advisable, to divide a civilization into departments and to attempt to trace their separate developments; life nowhere can be cut in two with a hatchet. And this is emphatically true of the civilization of Islam. Its intellectual unity, for good and for evil, is its outstanding quality. It may have solved the problem of faith and science, as some hold; it may have crushed all thought which is not of faith, as many others hold. However that may be, its life and thought are a unity.