ference of opinion as to whether the prophets are superior
to the angels. The Hanifites hold that the prophets amongst men are
superior to the prophets amongst angels, who in their turn are superior to
the ordinary run of men, to whom again the angels, other than prophets, are
inferior. The Mutazilites say that the angels are superior to the prophets.
The Shia'hs assert that the twelve Imams are superior to prophets.

The way in which Muhammad received inspiration has been shown in a previous
chapter; but Ibn Khaldoun gives such an interesting account of prophetic
inspiration that I give the substance of his remarks here. He speaks
somewhat as follows.[142] If we contemplate the world and the creatures it
contains we shall recognize a perfect order, a regular {152} system, a
sequence of cause and effect, a connexion between different categories of
existence, and a transformation of beings from one category of existence to
another. Then the phenomena of the visible world indicate to us the
existence of an agent whose nature is different from that of the body, who
is in fact a spiritual existence. This agent, which is the soul, must on
the one hand be in contact with the existences of this world and, on the
other, with the existences in the next category of superiority, and one
whose essential qualities are pure perception and clear intelligence. Such
are the angels. It follows, then, that the human soul has a tendency
towards the angelic world. All this is quite in accordance with the idea
that, according to a regular order, all the categories of existences in the
universe are in mutual contact by means of their faculties and on account
of their nature.

The souls of men may be divided into three classes. The first kind of soul
is too feeble by nature to attain to a perception of the spiritual: it has
to content itself with moving in the region of sense and imagination. Thus
it can understand concepts and affirmations. It can raise itself high in
its own category but cannot pass its limit.

The souls of the second class are carried by a reflective movement and a
natural disposition towards a spiritual intelligence. They can enter into a
state of contemplation which results in ecstasy. This is the intuition of
the Saints (Auliya)[143] to whom God has given this divine knowledge.

The souls of the third class are created with the power of disengaging
themselves altogether from their human bodies in order that they may ris