A Dictionary of Islam Being a cyclopedia of the...

II.—Internal Inspiration is that which the Prophet obtained by thought and analogical reasoning, just as the Mujtahidūn, or enlightened doctors of the law obtain it. It is the belief of all orthodox Muslims that their Prophet always spoke on matters of religion by the lower forms of inspiration (i.e. Ishāratu ʾl-Malak, Ilhām, or Waḥyu qalb); and, consequently a Ḥadīs̤ is held to be inspired in as great a degree, although not in the same manner as the Qurʾān itself. The inspiration of the Ḥadīs̤ is called the Waḥy g͟hair matlū. (See Nūru ʾl-Anwār, p. 181; Mishkāt, book i. ch. vi. pt. 2.)

According to the strict Muḥammadan doctrine, every syllable of the Qurʾān is of a directly divine origin, although wild rhapsodical Sūrahs first composed by Muḥammad (as xci., c., cii., ciii.) do not at all bear marks of such an assumption, and were not probably intended to be clothed in the dress of a message from the Most High, which characterizes the rest of the Qurʾān. But when Muḥammad’s die was cast (the turning point in his career) of assuming that Great Name as the speaker of His revelations, then these earlier Sūrahs also came to be regarded as emanating directly from the Deity. Hence it arises that Muḥammadans rigidly include every word of the Qurʾān, at whatever stage delivered, in the category of Qāla ʾllāhu, or “Thus saith the Lord,” and it is one of their arguments against our Christian scriptures that they are not entirely cast in the same mould—not exclusively oracles from the mouth, and spoken in the person of God. (Muir’s Life of Mahomet.)

The following is a description of inspiration as given by Ibn K͟haldūn, “The sign that a man is inspired,” he says, “is, that he is at times completely absent, though in the society of others. His respiration is stentorious and he seems to be in a cataleptic fit, or in a swoon. This, however, is merely apparent; for in reality such an ecstasis is an absorption into the invisible world; and he has within his grasp what he alone is able to conceive, which is above the conception of others. Subsequently these spiritual visions descend and become perceptible to the faculties of man. They are either whispered to him in a low tone, or an angel appears to him in human shape and tells him what he brings from God. Then the ecstasis ceases, and the prophet remembers what he has heard.”

The Faqīr Jānī Muḥammad ibn Asʿad, in his work the Ak͟hlāq-i-Jalālī, says: “The reasonable mind has two powers, (1) the power of perceiving, and (2) the power of impelling; and each of these powers has two divisions: in the percipient power, 1st, an observative intellect, which is the source of impression from the celestial sources, by the reception of those ideas which are the materials of knowledge; 2nd, an active intellect, which, through thought and reflection, is the remote source of motion to the body in its separate actions. Combined with the appetent and vindictive powers, this division originates the occurrence of many states productive of action or impact, as shame, laughing, crying; in its operation on imagination and supposition, it leads to the accession of ideas and arts in the partial state; and in its relation with the observative sense and the connection maintained between them, it is the means of originating general ideas relating to actions, as the beauty of truth, the odiousness of falsehood, and the like. The impelling power has likewise two divisions: 1st, the vindictive power, which is the source of forcibly repelling what is disagreeable; 2nd, the appetent power, which is the source of acquiring what is agreeable.” (Thompson’s ed. p. 52.)

INTERCALATION of the Year. Arabic nasīʾ. The privilege of commuting the last of the three continuous sacred months for the one succeeding it, the month Ṣafar, in which case Muḥarram became secular, and Ṣafar sacred. M. Caussin de Perceval supposes that this innovation was introduced by Quṣaiy, an ancestor sixth in ascent from Muḥammad, who lived in the middle of the fifth century. Dr. Sprenger thinks that intercalation in the ordinary sense of the word was not practised at Makkah, and that the Arab year was a purely lunar one, performing its cycle regularly, and losing one year in every thirty-three.

“Twelve months is the number of months with God, according to God’s book, since the day when He created the heavens and the earth: of these four are sacred; this is the right usage. But wrong not yourselves therein; attack those who join gods with God in all, as they attack you in all: and know that God is with those who fear Him.

“To carry over a sacred month to another, is only a growth of infidelity. The Infidels are led into error by it. They allow it one year, and forbid it another, that they may make good the number of months which God hath hallowed, and they allow that which God hath prohibited.”

INTERCESSION. Arabic Shafāʿah (شفاعة). There is a general belief amongst Muḥammadans that their Prophet is a living intercessor for them at the throne of God; but the Wahhābīs state that the intercession of their Prophet will only be by the permission (Iẕn) of God at the last day, and that there is no intercession for sins until the Day of Judgment. The teaching of the Qurʾān and the Traditions seems to be in favour of this view.

The author of the Sharḥ-i-Muwāqif says (p. 588): According to the Sunnīs, the intercession of Muḥammad is specially for those who have committed great sins (ahlu ʾl-kabāʾir), for the purpose of removing punishment; for Muḥammad has said, “My intercession is for those who have committed great sins.” But the Muʿtazilahs say the intercession of Muḥammad is for the increase of merit, and not for the prevention of punishment; for it is said in the Qurʾān, Sūrah ii. 45: “Fear the day wherein no soul shall pay recompense for another soul. Nor shall intercession be accepted for it, nor shall compensation be taken from it, nor shall they be helped.”

INTERMEDIATE STATE. The state of the soul between the time of death and the resurrection is generally expressed by the term ʿĀlam-i-Barzak͟h, for an explanation of which refer to the article BARZAKH. Ṣūfī writers use the term ʿĀlam-i-Arwāḥ, “The world of spirits.”

From the Traditions it would appear that Muḥammad taught that the intermediate state is not one of unconsciousness. To the wicked it is certainly not; but inasmuch as the Muslim is encouraged to “sleep like the bridegroom,” it may be inferred that the intermediate state of the Muslim is held to be one of absolute repose. [PUNISHMENTS OF THE GRAVE.]

INZIʿĀJ (انزعاج). Lit. “Being disturbed and moved from its place.” A term used by the Ṣūfī mystics for the movement and excitement of the heart in the direction of God, through the effect either of a sermon, or of music and singing. (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)

IQĀMAH (اقامة). Lit. “Causing to stand.” A recitation at the commencement of the stated prayers when said in a congregation, after the worshippers have taken up their position. It is the same as the Iʾẕān, with the addition of the sentence, “Verily prayers are now ready” (Qad qāmati ʾṣ-ṣalāt). The sentences are, however, recited singly by all the sects except the Ḥanafīs who give it exactly as the Iʾẕān. It is not recited by the Imām, but by the person who stands behind him, who is called the Muqtadī, or “follower.” In large mosques it is usual for the Muʾaẕẕin, or caller to prayer, to take this office. But in his absence the person who happens to be behind the Imām recites the Iqāmah. [IMAM.]

(1) A legal term used for the avowal of the right of another upon one’s self in sales, contracts, and divorce. (2) A theological term used for a confession of the Muslim faith, or a confession of sin. (3) Iqrār-nāmah, a legal deed of acknowledgment. (4) Iqrār-nāmah s̤alās̤ī, a deed of arbitration by a third party. (5) Iqrāru ʾl-as̤ām, a confession of guilt by a prisoner. (6) Iqrār ʿāmm, a public acknowledgment.

IQTIẒĀʾ (اقتضاء). Lit. “Demanding.” A term used in the exegesis of the Qurʾān for sentences which demand certain conditions, e.g. Sūrah iv. 94: “Whoso killeth a Muʾmin (a believer) by mischance shall be bound to free a slave.” Here the condition demanded is that the slave shall be the property of the person who frees him, and if he have not a slave to free, then some other expiation is required.

IRĀDAH (ارادة). Purpose, will, intention. (1) A word used for the intention, or will of man. (2) Irādatu ʾllāh, the will of God. (3) According to the Ṣūfī mystics, it is “a flame of love in the heart which desires God and longs to be united with Him.” (ʿAbdu ʾr-Razzāq’s Dict. of Ṣūfī Terms.)

It is related that ash-Shaddād, the son of ʿĀd, ordered the construction of a terrestrial paradise in the desert of ʿAdan, ostensibly to rival the celestial one, and to be called Iram after his great grandfather. On going to take possession of it, he and all his people were struck dead by a noise from heaven, and the paradise disappeared.

AL-ʿIRĀQ (العراق). Lit. “A side, or shore.” A country frequently mentioned in the Traditions, which extends from ʿAbbadān to al-Mauṣil in length, and from al-Qādisīyah to Ḥalwān in breadth. Said to be so named because it was on the “shore” of the rivers Tigris and Euphrates. Its principal cities were al-Baṣrah and al-Kūfah, and were called al-ʿIrāqān, or the Two ʿIrāqs.

IRHAṢ (ارهاص). Lit. “Laying the Foundation.” A term used for any wonder wrought in behalf of a Prophet before he assumes the prophetic office; for example, the existence of a light on the forehead of Muḥammad’s ancestors is an Irhāṣ. (Kitābu ʾt-Taʿrīfāt.)

IRON. Arabic al-Ḥadīd (الحديد). The title of Sūrah lvii. in the Qurʾān, in the 25th verse of which it is said: “We (God) sent down iron, in which are both keen violence and advantages to men.” Zamak͟hsharī says that Adam brought down with him from Paradise five things made of iron, viz. an anvil, a pair of tongs, two hammers, a greater and lesser, and a needle.