preference of actions, the favour or grace of GOD, the innocence which ought to attend the prophetical office, and the conditions requisite in the office of Imâm; some asserting it depends on right of succession, others on the consent of the faithful; and also the method of transferring it with the former, and of confirming it with the latter. These matters are the subjects of dispute between the Shiites, the Mótazalites, the Kerâmians, and the Ashárians.2 The different sects of Mohammedans may be distinguished into two 1 Al Ghazâli. Vide ibid. p. 198-204. 2 Vide ibid. p. 204. 3 Vide Abulfarag, Hist. Dynast. p. 166. 4 Al Shahrestani, apud Poc. ubi. sup. p. 204, &c. 5 Idem, ibid. p.205. 1 Idem, ibid. p. 206. 2 Idem, ibid. sorts; those generally esteemed orthodox, and those which are esteemed heretical. The former, by a general name, are called Sonnites or Traditionists; because they acknowledge the authority of the Sonna, or collection of moral traditions of the sayings and actions of their prophet, which is a sort of supplement to the Korân, directing the observance of several things omitted in that book, and in name, as well as design, answering to the Mishna of the Jews.3 The Sonnites are subdivided into four chief sects, which, notwithstanding some differences as to legal conclusions in their interpretation of the Korân, and matters of practice, are generally acknowledge to be orthodox in radicals, or matters of faith, and capable of salvation, and have each of them their several stations or oratories in the temple of Mecca.4 The founders of these sects are looked upon as the great masters of jurisprudence, and are said to have been men of great devotion and self-denial, well versed in the knowledge of those things which belong to the next life and to man's right conduct here, and directing all their knowledge to the glory of GOD. This is al Ghazâli's encomium of them, who thinks it derogatory to their honour that their names should be used by those who, neglecting to imitate the other virtues which make up their character, apply themselves only to attain their skill, and follow their opinions in matters of legal practice.1 The first of the four orthodox sects is that of the Hanefites, so named from their founder, Abu Hanîfa al Nómân Ebn Thâbet, who was born at Cufa, in the 80th year of the Hejra, and died in the 150th, according to the more preferable opinion as to the time.2 He ended his life in prison at Baghdâd, where he had been confined because he refused to be made Kâdi or judge;3 on which account he was very hardly dealt with by his superiors, yet could not be prevailed on, either by threats or ill-treatment, to undertake the charge, "choosing rather to be punished by them than by GOD," says Al Ghazâli; who adds, that when he excused himself from accepting the office by alleging that he was unfit for it, being asked the reason, he replied, "If I speak the