The things found in the Law can be divided into five kinds. But in the first place, there are only two kinds of things: indivisible and the divisible. The second one is divided into four kinds. The first kind which is mentioned in the Quran, is quite clear in its meanings. The second is that in which the thing mentioned is not the thing meant but is only an example of it. This is again divided into four kinds. First, the meanings which it mentions are only illustrations such that they can only be known by the far-fetched and compound analogies, which cannot be understood, but after a long time and much labour. None can accept them but perfect and excellent natures; and it cannot be known that the illustration given is not the real thing; except by this far-fetched way. The second is just the opposite of the former: they can be understood easily, and it can be known that the example is just what is meant here. Thirdly, it can be easily known that it is merely an illustration, but what it is the example of is difficult to comprehend. The fourth kind is quite opposite to the former. The thing of which it is an example, is easily understood; while it is difficult to know that it is an example at all. The interpretation of the first kind is wrong without doubt. The kind in which both the things are far-fetched: its interpretation particularly lies with those who are well-grounded in knowledge; and an exposition of it is not fit for any but the learned. The interpretation of its opposite--that which can be understood on both the sides--is just what is wanted, and an exposition of it is necessary. The case of the third kind is like the case of the above. For in it illustration has not been mentioned because of the difficulty for the common people to understand it: it only incites the people to action. Such is the case with the tradition of the prophet; “The black stone is God’s action on Earth,” etc. etc. That which can be easily known that is an example, but difficult to know of which it is example, should not be interpreted but for the sake of particular persons and learned men. Those who understand that it is only an illustration, but are not learned enough to know the thing which it illustrates, should be told either that it is allegorical and can be understood by the well-established learned men; or the illustration should be changed in a way which might be near to their understanding. This would be the best plan to dispel doubts from their minds.