The Prophet had a great dread of all innovation. The technical term for anything new is "bida't," and of it, it is said: "Bida't is the changer of Sunnat." In other words, if men seek after things new, if fresh forms of thought arise, and the changing condition of society demands new modes of expression for the Faith, or new laws to regulate the community, if in internals or externals, any new thing (bida't) is introduced, it is to be shunned. The law as revealed in the Quran and the Sunnat is perfect. Everything not in accordance with the precepts therein contained is innovation, and all innovation is heresy. Meanwhile some {15} "bida't" is allowable, such as the teaching of etymology and syntax, the establishment of schools, guest-houses, &c., which things did not exist in the time of the Prophet; but it is distinctly and clearly laid 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}