(1). _Hadis-i-Z'aif_, or a weak Tradition. The narrators of it have been persons whose characters were not above reproach, whose memories were bad, or who, worse still, were addicted to "bid'at," innovation, a habit now, as then, a crime in the eyes of all true Muslims. All agree that a {72} "weak Tradition" has little force; but few rival theologians agree as to which are, and which are not, "weak Traditions." (2). _Hadis-i-Mua'llaq_, or a Tradition in the Isnad of which there is some break. If it begins with a Tabi' (one in the generation after that of the Companions), it is called "_Mursal_" the one link in the chain, the Companion, being wanting. If the first link in the chain of narrators begins in a generation still later, it has another name, and so on. (3). Traditions which have various names, according as the narrator concealed the name of his Imam, or where different narrators disagree, or where the narrator has mixed some of his own words with the Tradition, or has been proved to be a liar, an evil liver, or mistaken; but into an account of these it is not necessary to enter, for no Tradition of this class would be considered as of itself sufficient ground on which to base any important doctrine.[66] It is the universally accepted rule, that no authentic Tradition can be contrary to the Quran. The importance attached to Tradition has been shown in the preceding chapter, an importance which has demanded the formation of an elaborate system of exegesis. To an orthodox Muslim the Book and the Sunnat, God's word direct and God's word through the mind of the Prophet, are the foundation and sum of Islam, a fact not always taken into account by modern panegyrists of the system. {73} * * * * * CHAPTER III. THE SECTS OF ISLAM. It is a commonly received but nevertheless an erroneous opinion, that the Muhammadan religion is one remarkable for the absence of dogma and the unanimity of its professors. In this chapter I propose to show how the great sects differ in some very important principles of the faith, and their consequent divergence in practice. There is much that is common ground to all, and of that some account was given in the first chapter on the "Foundations of Islam." It was there shown that all Muslim sects are not agreed as to the essential foundations of the Faith. The Sunnis recognise four foundations, the Wahhabis two; whilst the Shia'hs reject altogether the Traditions held sacred by both Sunni and Wahhabi. The next chapter will contain a full account of the doctrines held by the Sunnis, and so no account of this, the orthodox sect, is given in this chapter.