They also believe that the qualities with these attributes are two in number--knowledge and life. So they say that God is one from the three causes. That He is three they say because He exists, lives and knows. They say that He is one, because He is a collection of all the three qualities. And so there are three religious opinions among them. One party believes that they are all the self (_Zat_) alone without any number; the other only believes in numbers of qualities. This is divided into two parties: one which thinks that they exist by themselves, and the other which makes them exist by something else. All this is in contrast with the purpose of the Law. It being so, it is necessary that one who wants to teach the knowledge of these things to the common people should tell them as much as the Law orders him to do--and that is only a confession of their existence without entering into details. For it is not possible for the common people to believe and understand them at all. By common people here I mean all those who are unacquainted with the laws of reasoning, though they may or may not know the science of scholastic theology. It is not in the power of scholastic theology to know of these things even when it is said that it is not a science of reasoning but of dogmatics, for these things can never be clearly understood by dogmatics alone. So, by now, the extent of these questions which should be disclosed to the common people, and the method adopted for this purpose must have become clear to you by what we have said. OF DIVINE PERFECTION We have already described the way which the Law pursues in teaching the common people the existence of God, the denial of His having any associates, and thereby the knowledge of His attributes, and the extent to which they have been explained in details in it, one after another. It is really an addition to, and deduction from, and change and interpretation of this very limit and extent which has not been productive of good to any and all the people. Now it remains for us to know the method which the Law has adopted in explaining to the common people the perfection of God and freedom from all defects, and the length to which it has gone in detailing it, and the cause of restricting its knowledge to them. Then we should mention the methods which it adopts in teaching the people the knowledge of His actions, and the latitude which it has allowed in this respect. Having done so, we shall have accomplished the purpose for which we began this book.