With regard to these problems of the Law, the people may be divided into three classes. In the first place there are people who cannot notice any doubt arising out of them, especially in things which the Law has left to be taken exoterically. These people are the greatest in number, and may be described as the masses. Then the second group of men is one which has doubts; but has not power to solve them. These are above the masses and below the learned people. It is for them that there are found in the Law allegorical sayings, and it is they whom God has censured. For there is no allegory in the Law for the learned or the common people, and it is in this light that all the allegorical sayings of the Quran should be understood. Their example as regards the Law is like the example of the bread of wheat which though a useful cereal for the large number of human beings, may prove harmful to some. Such is also the case with religious teaching: it is useful for the many but sometimes becomes harmful to some. The following words of God point to the same thing. “He will not thereby mislead any except the transgressors.”[88] But this is found only in a few verses of the Quran about a few people. Most of the verses are, however, those which speak of things invisible for which there is no example in the visible world. So they are expressed by the things nearest to them in the visible world, on account of their similarity. Some people take the illustration as the thing illustrated, and hence they fall into confusion and doubt. This is what is called allegorical in the Law, and is not meant for the learned or the common people, which in reality form two groups of men. For these are the people who are really healthy, and delicate food is only fit for them. The other group is a group of sick men who are always few in number. So God has said, “But they whose hearts are perverse will follow that which is parabolical therein, out of love of schism.”[89] These are the dogmatic and the scholastic theologians. The worst which these people have done in respect to the Law is that they have interpreted much which they thought was not to be taken literally, and then said that their interpretation was the thing intended, and that God had mentioned it parabolically only to test and try His creatures. God forbid that we should ever have such an idea about Him. The Divine Book is a miracle of clearness and lucidity. So it is far from the real purpose of the Law for one to say about a thing which is not parabolical, that it is so, and then set about interpreting it according to his own ideas, telling the people that their duty lies in believing his interpretations. They have done so in the case of the verse of Equalisation on the Throne, and others, saying that their exoteric meaning is only parabolical. On the whole many interpretations, which these people maintain to be the real purpose of the Law, when intently