If it be maintained that one does not become an unbeliever by ignoring consensus of opinion in interpretation, as no unanimity is possible in it, what shall we say of such Muslim philosophers as Abu Nasr (Al Farabi) and Ibn Sina (Avicenna)? For Abu Hamid (Al Ghazzali) has charged them with positive infidelity in his book: _The Refutation of the Philosophers_, in regard to three things: The eternity of the world; God’s ignorance of particulars; and the interpretation concerning the resurrection of bodies and the state of the Day of Judgment. To this we should reply that from what he has said it is not clear that he has charged them positively with infidelity. For in his book _Al Tafriqah bain’al Islami w’al Zindiqah_ he has explained that the infidelity of a man who ignores the consensus of opinion is doubtful. Moreover we have definitely pointed out that it is not possible to establish a consensus of opinion in such matters, especially when there are many people of the early times who have held that there are interpretations which should not be disclosed to all but only to those who are fit for them and those are men who are “well grounded in knowledge”[13], a divine injunction which cannot be overlooked. For if such people do not know the interpretation in these matters they will have no special criterion of truth for their faith, which the common people have not, while God has described them as believing in Him. This kind of faith is always produced by the acceptance of the arguments, and that is not possible without a knowledge of interpretation. Otherwise, even the common people believe in the words of God without any philosophy whatever. The faith which the Quran has especially ascribed to the learned must be a faith strengthened with full arguments, which cannot be without a knowledge of the canons of interpretation. For God has said that the Law admits of interpretation which is its real significance, and this is what is established by arguments. Yet though this is so, it is impossible to establish any well grounded consensus of opinion in the interpretations which God has ascribed to the learned men. That is quite evident to anyone with insight. But with this we see that Abu Hamid (Al Ghazzali) has made a mistake in ascribing to the Peripatetic Philosophers the opinion that God has no knowledge of particulars. They are only of opinion that the knowledge of God about particulars is quite different from ours. For our knowledge is the effect of the existence of a thing. Such knowledge is produced by the existence of a thing, and changes with changes in the thing. On the other hand the knowledge of God is the cause of an existent thing. Thus one who compares these two kinds of knowledge ascribes the same characteristics to two quite different things--and that is extreme ignorance. When applied both to eternal and to transitory things the word _knowledge_ is used only in a formal