These are the very four or five kinds of methods of knowing reality mentioned by Abu Hamid (Al Ghazzali) in his book called _Al Tafriqah bain al Islam wal Zindiqah_. If it so happens as we have said that we can know of a thing by any of the above mentioned three methods, then we do not stand in need of any examples for understanding them. Such things should be taken literally and interpretation should find no place with regard to them. If these things form a part of the principles of the Law, one who puts an interpretation upon them is an infidel. For instance, if a man believes that there is no happiness or misery in the next world, and that the teaching is only an artifice to safeguard the life and property of the people from one another and that there is no goal for men other than this life, then he is certainly an unbeliever. When this has once been established it will become clear to you that interpretation is not lawful in the exoteric part of the Law. If the canon of interpretation be used in the principles of the Law, it is infidelity, and if used in general things it is an innovation. But there is also a certain exoteric law which requires an interpretation from learned men. It is not misbelief for them to take it exoterically, but it is so or is at least an innovation in religion if ignorant men try to interpret or explain it. Among these is the verse of Equalisation and the Tradition of Descent. For the Prophet said of a Negro slave girl who told him that God was in heaven: “Emancipate her, for she is a believer.” For there are persons who cannot believe a thing except through their imagination, that is, it is difficult for them to believe a thing which they cannot imagine. Among these may be classed men who cannot understand a thing except with a reference to space, and hence believe in God as though physical, notwithstanding that these are the very persons who have dealt very harshly with those mentioned above. They ought to be told that things of his character are parabolical, and that we should pause and consider the saying of God: “Yet none knoweth the interpretation thereof except God.” Although learned men agree that these are to be interpreted, they differ in the interpretation according to their knowledge of principles of philosophy. There is a third part of the Law which occupies an intermediate position, on account of some doubt about it. Some say that it should be taken exoterically, and that no interpretation should be allowed in it; while there are others who say that they have some esoteric meaning, and should not be taken exoterically by the learned. This is on account of the obscurity of their meaning. A learned man may be excused if he makes a mistake about them.