It is not difficult to see that a system, which sought to regulate all departments of life, all developments of men's ideas and energies by the Sunnat and analogical deductions {19} therefrom, was one which not only gave every temptation a system could give to the manufacture of Tradition, but one which would soon become too cumbersome to be of practical use. Hence, it was absolutely necessary to systematize all this incoherent mass of Tradition, of judgments given by Khalifs and Mujtahidin. This gave rise to the systems of jurisprudence, founded by the four orthodox Imams, to one or other of which all Muslims, except the Shia'hs, belong. These Imams, Abu Hanifa, Ibn Malik, As-Shafi'i and Ibn Hanbal were all Mujtahidin of the highest rank. After them it is the orthodox belief that there has been no Mujtahid. Thus in a standard theological book much used in India it is written: "Ijma' is this, that it is not lawful to follow any other than the four Imams." "In these days the Qazi must make no order, the Mufti give no fatva (_i.e._ a legal decision), contrary to the opinion of the four Imams." "To follow any other is not lawful." So far then as orthodoxy is concerned, change and progress are impossible. Imam Abu Hanifa was born at Basra (A.H. 80), but he spent the greater part of his life at Kufa. He was the founder and teacher of the body of legists known as 'the jurists of Irak.' His system differs considerably from that of the Imam Malik who, living at Madina, confined himself chiefly to Tradition as the basis of his judgments. Madina was full of the memories of the sayings and acts of the Prophet; Kufa, the home of Hanifa, on the contrary, was not founded till after the Prophet's death and so possessed none of his memories. Islam there came into contact with other races of men, but from them it had nothing to learn. If these men became Muslims, well and good: if not, the one law for them as for the Faithful was the teaching of Muhammad. Various texts of the Quran are adduced to prove the correctness of this position. "For to thee have we sent down the book which cleareth up every thing." (Sura xvi. 91) "Nothing have we passed over in the book." (Sura vi. {20} 38.) "Neither is there a grain in the darkness of the earth nor a thing green or sere, but it is noted in a distinct writing." (Sura vi. 59). These texts were held to prove that all law was provided for by anticipation in the Quran. If a verse could not be found bearing on any given question, analogical deduction was resorted to. Thus: "He it is who created _for you_ all that is on earth." (Sura ii. 27). According to the Hanifite jurists, this is a deed of gift which annuls all other rights of property. The 'you' refers to Muslims. The earth[24] may be classified under three heads:--(1) land which never had an owner; (2) land which had an owner and has been abandoned; (3) the person and property of the Infidels. From the last division the same legists deduce the lawfulness