This is the degree of special independence. The candidates for it should have a perfect knowledge of all the branches of jurisprudence according to the four schools of the Arabic language and literature. They can solve cases which come before them, giving reasons for their judgment, or decide on cases which have not been settled by previous Mujtahidin; but in either case their decisions must always be in absolute accordance with the opinions of the Mujtahidin of the first and second classes, and with the principles which guided them. Many of these men attained great celebrity during their lifetime, but to most of them this rank is not accorded till after their death. Since Imam Qazi Khan died (A.H. 592), no one has been recognised by the Sunnis as a Mujtahid even of the third class. There are three other inferior classes of jurists, called Muqallidin, or followers of the Mujtahidin; but all that the highest in rank amongst them can do is to explain obscure passages in the writings of the older jurisconsults. By some of the 'Ulama they are considered to be equal to the Mujtahidin of the third class. If there are several conflicting legal opinions on any point, they can select one opinion on which to base their decision. This a mere Qazi cannot do. In such a case he would have to refer to those men, or to their writings for guidance. They seem to have written commentaries on the legal systems without originating anything new. The author of the Hidayah, who lived at the end of the sixth century, was a Muqallid. Such is Mirza Kazim Beg's account. The whole article, of which I have only given the main points, is worthy of the closest study. It shows how "the system, as a whole, rejects experience as a guide to deeper insight or wider knowledge; tramples upon the teaching of the past; pays no heed to differences of climate, character, or history; but regards itself as a body of absolute truth, one jot or tittle of which cannot be rejected without incurring the everlasting wrath of God."[40] {37} * * * * * CHAPTER II. EXEGESIS OF THE QURAN AND THE TRADITIONS. The following account of this branch of Muslim theology, technically called 'Ilm-i-Usul, may be introduced by a few remarks on the nature of inspiration according to Islam, though that is not strictly speaking a portion of this study.