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.

There are two terms used to express different degrees of inspiration, Wahi
and Ilham. Wahi is the term applied to the inspiration of the Quran, and
implies that the very words are the words of God. It is divided into Wahi
Zahir (external inspiration), and Wahi Batin (internal inspiration). The
whole book was prepared in heaven. Muhammad, instructed by Gabriel, is
simply the medium through which the revelation of Wahi Zahir reaches man.
The Wahi Quran, _i.e._, the highest form of inspiration, always came to the
ear of the Prophet through the instrumentality of Gabriel. In Muhammadan
theology, this is the special work of Gabriel. Thus in the Traditions it is
related that he appeared to Adam twelve times, to Enoch four, to Noah
fifty, to Abraham forty-two, to Moses four hundred, to Jesus ten times, to
Muhammad twenty-four thousand times.

Ilham means the inspiration given to a saint or to a prophet when he,
though rightly guided, delivers the subject matter out of his own mind, and
is not a mere machine to reproduce the messages of Gabriel. There is a
lower form of Wahi Zahir, which is called Isharat-ul-Malak (literally,
"sign of the Angel.") This expresses what Muhammad meant when he said: "The
Holy Ghost has entered into my heart." In other words, he received the
inspiration through {38} Gabriel, but not by word of mouth. This form of
inspiration is higher than that possessed by saints, and is usually applied
to the inspiration of the Traditions. This is denied by some, who say that
except when delivering the Quran Muhammad spoke by Ilham and not by Wahi.
The practical b