This degree has been granted to the immediate disciples of the great Imāms who have elaborated the systems of their masters. They enjoyed the special consideration of the contemporary ʿUlamāʾ, and of their respective Imāms who in some cases have allowed them to retain their own opinion. The most famous of these men are the two disciples of Abū Ḥanīfah, Abū Yūsuf, and Muḥammad ibn al-Ḥasan. In a secondary matter their opinion carries great weight. It is laid down as a rule that a Muftī may follow the unanimous opinion of these two even when it goes against that of Abū Ḥanīfah.
(3.) Ijtihād fī ʾl-Masāʾil.
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 Mujtahidūn; but in either case their decisions must always be in absolute accordance with the opinions of the Mujtahidūn 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 their Imām Qāẓī K͟hān died (A.H. 592), no one has been recognised by the Sunnīs as a Mujtahid even of the third class.
There are three other inferior classes of jurists, called Muqallidūn, or followers of the Mujtahidūn; 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 ʿUlamāʾ they are considered to be equal to the Mujtahidūn 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 Qāẓī cannot do. In such a case he would have to refer to these 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 Hidāyah, who lived at the end of the sixth century, was a Muqallid.
IK͟HLĀṢ (اخلاص). Lit. “Sincerity.” (1) A theological term, implying that a Muslim performs his religious acts in the sight of God alone, and not to be seen of men. (2) Al-Ik͟hlāṣ, the title of the CXIIth Sūrah of the Qurʾān. A chapter which occurs in the daily prayer, and reads thus:—
“Say, ‘He is God alone!
“Say, God the Eternal!
“Say, He begets not, and is not begotten!
“Say, Nor is there anyone like unto him!’ ”
Professor Palmer says this chapter is generally known as al-Ik͟hlāṣ, “clearing oneself,” i.e. of belief in any but one God.