who by his life and teachings is responsible for what they are.
In the preceding chapter we considered the question of "the perfect religion," and discovered that perfection or finality in religion is not to be found in rules but in principles principles that seem to grow out of the very nature of a holy and just God. We may call them universal principles, they are so fundamental. The Moslem holds to but one basic principle, God himself and his will expressed in concrete rules for the guidance of man. He is not interested in the abstract principles of love and justice; life to him cannot be regulated according to the ideal that "he that would be greatest among you should be the servant of all"; or "he that would save his life shall lose it." Such things are too indefinite. He requires specific rules for action. Do not worship idols; do not commit murder; do not steal. These instructions are very clear. To break these is sin.
By adopting the point of view that insists on a body of revealed rules for guidance, rather than principles, Islam has created certain serious problems that must be faced:
Is the revealed law of Islam fixed for all time, or can it be changed and developed? The authorities differ. Some hold that the principle of agreement is such that changes may be made provided the learned doctors of Islam agree to them. This is supported by the tradition that Mohammed said, "My people will never agree in an error." But whatever the theory, the fact
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