To the Muslim all that the Prophet did was perfectly in accord with the will of God. Moral laws have a different application when applied to him. His jealousy, his cruelty to the Jewish tribes, his indulgence in licentiousness, his bold assertion of equality with God as regards his commands, his every act and word, are sinless, and a guide to men as long as the world shall last. It is easy for an apologist for Muhammad to say that this is an accretion, something which engrafted itself on to a simpler system. It is no such thing. It is rather one of the essential parts of the system. Let Muhammad be his own witness:--"He who loves not my Sunnat is not my follower." "He who revives my Sunnat revives me, and will be with me in Paradise." "He who in distress holds fast to the Sunnat will receive the reward of a hundred martyrs." As might be expected, the setting up of his own acts and words as an infallible and unvarying rule of faith accounts more than anything else for the immobility of the Muhammadan world, for it must be always remembered that in Islam Church and State are one. The Arab proverb, "Al mulk wa din tawamini"--country and religion are twins--is the popular form of expressing the unity of Church and State. {14} To the mind of the Musalman the rule of the one is the rule of the other,--a truth sometimes forgotten by politicians who look hopefully on the reform of Turkey or the regeneration of the House of Osman. The Sunnat as much as the Quran covers all law, whether political, social, moral, or religious. A modern writer who has an intimate acquaintance with Islam says:--"If Islam is to be a power for good in the future, it is imperatively necessary to cut off the social system from the religion. The difficulty lies in the close connection between the religious and social ordinances in the Kuran, the two are so intermingled that it is hard to see how they can be disentangled without destroying both." I believe this to be impossible, and the case becomes still more hopeless when we remember that the same remark would apply to the Sunnat. To forget this is to go astray, for Ibn Khaldoun distinctly speaks of "the Law derived from the Quran and the Sunnat," of the "maxims of Musalman Law based on the text of the Quran and the teaching of the Traditions."[20]