There are three degrees of Ijtihad. 1. Al-Ijtihad fi'l Shari': absolute independence in legislation 2. Al-Ijtihad fi'l Mazhab: authority in the judicial systems founded by the Mujtahidin of the first class. 3. Al-Ijtihad fi'l Masail: authority in cases which have not been decided by the authors of the four systems of jurisprudence. The first is called a complete and absolute authority, the second relative, the third special. THE FIRST DEGREE OF IJTIHAD. Absolute independence in legislation is the gift of God. He to whom it is given when seeking to discover the meaning of the Divine Law is not bound to follow any other teacher. He can use his own judgment. This gift was bestowed on the jurisconsults of the first, and to some in the second and third centuries. The Companions, however, who were closely connected with the Prophet, having transmitted immediately to their posterity the treasures of legislation, are looked upon as Mujtahidin of much higher authority than those of the second and third centuries. Thus Abu Hanifa says:--"That which comes to us from the Companions is on our head and eyes (_i.e._, to be received with respect): as to that which comes from the Tabi'in, they are men and we are men." Since the time of the Tabi'in this degree of Ijtihad has only been conferred on the six great Imams. Theoretically any Muslim can attain to this degree, but it is one of the principles of jurisprudence that the confirmation of this rank is dependent on many conditions, and so no one now gains the honour. These conditions are:-- 1. The knowledge of the Quran and all that is related to it; that is to say, a complete knowledge of Arabic literature, a profound acquaintance with the orders of the Quran and all their sub-divisions, their relationship to each other and their connection with the orders of the Sunnat. The candidate should know when, and why each verse of the Quran was written, he should have a perfect acquaintance with the literal meaning of the words, the speciality or generality of each clause, the abrogating and abrogated sentences. He should be able to make clear the meaning of the 'obscure' passages (Mutashabih), to discriminate between the literal and the allegorical, the universal and the particular. 2. He must know the Quran by heart with all the Traditions and explanations. {35} 3. He must have a perfect knowledge of the Traditions, or at least of three thousand of them. He must know their source, history, object and their connection with the laws of the Quran. He should know by heart the most important Traditions. 4. A pious and austere life. 5. A profound knowledge of all the sciences of the Law. Should any one _now_ aspire to such a degree another condition would be added, _viz_:--