_Third_, the literal meaning is the duty of the multitude, and interpretation the duty of scholars. Those who are not capable of philosophical reasoning must hold the literal truth of the different statements in the Qur’an. The imagery must be believed by them exactly as it stands, except where it is absolutely evident that we have only an image. On the other hand, philosophers must be given the liberty of interpreting as they choose. If they find it necessary, from some philosophical necessity, to adopt an allegorical interpretation of any passage or to find in it a metaphor, that liberty must be open to them. There must be no laying down of dogmas by the church as to what may be interpreted and what may not. In Ibn Rushd’s opinion, the orthodox theologians sometimes interpreted when they should have kept by the letter, and sometimes took literally passages in which they should have found imagery. He did not accuse them of heresy for this, and they should grant him the same liberty. _Fourth_, those who know are not to be allowed to communicate interpretations to the multitude. So Ali said, “Speak to the people of that which they understand; would ye that they give the lie to God and His messenger?” Ibn Rushd considered that belief was reached by three different classes of people in three different ways. The many believe because of rhetorical syllogisms (_khitabiya_), _i.e._, those whose premises consist of the statements of a religious teacher (_maqbulat_), or are presumptions (_maznunat_). Others believe because of controversial syllogisms (_jadliya_), which are based on principles (_mashhurat_) or admissions (_musallamat_). All these premises belong to the class of propositions which are not absolutely certain. The third class, and by far the smaller, consists of the people of demonstration (_burhan_). Their belief is based upon syllogisms composed of propositions which are certain. These consist of axioms (_awwaliyat_) and five other classes of certainties. Each of these three classes of people has to be treated in the way that suits its mental character. It is wrong to put demonstration or controversy before those who can understand only rhetorical reasoning. It destroys their faith and gives them nothing to take its place. The case is similar with those who can only reach controversial reasoning but cannot attain unto demonstration. Thus Ibn Rushd would have the faith of the multitude carefully screened from all contact with the teachings of philosophers. Such books should not be allowed to go into general circulation, and if necessary, the civil authorities should step in to prevent it. If these principles were accepted and followed, a return might be looked for of the golden age of Islam, when there was no theological controversy and men believed sincerely and earnestly.