struggled through a handbook of law, may be vexed by a doubt as to whether these endless casuistic precepts have been rightly deduced from the Qorân and the Sacred Tradition. His doubt, however, will at once be silenced, if he bears in mind that Allah speaks more plainly to him by this infallible Agreement (Ijmâʿ) of the Community than through Qorân and Tradition; nay, that the contents of both those sacred sources, without this perfect intermediary, would be to a great extent unintelligible to him. Even the differences between the schools of law may be based on this theory of the Ijmâʿ; for, does not the infallible Agreement of the Community teach us that a certain diversity of opinion is a merciful gift of God? It was through the Agreement that dogmatic speculations as well as minute discussions about points of law became legitimate. The stamp of Ijmâʿ was essential to every rule of faith and life, to all manners and customs.
All sorts of religious ideas and practices, which could not possibly be deduced from Mohammed's message, entered the Moslim world by the permission of Ijmâʿ. Here we need think only of mysticism and of the cult of saints.
Some passages of the Qorân may perhaps be interpreted in such a way that we hear the subtler strings of religious emotion vibrating in them. The chief impression that Mohammed’s Allah makes before the Hijrah is that of awful majesty, at which men tremble from afar; they fear His
