Now it was the result of his treatment of the subjects that many people do not know the difference between the two, because of his bringing both of them together. He has also insisted upon the fact that he knew the cause of doing so, as he did in his _Al Tafriqa bain al Islami wa-z Zindiqah_. In it he has noted down many kinds of interpretations and has decided that their interpreters were not infidels though they may go against the consensus of opinion. Since he has done so, he is dangerous to the Law for some reasons, to philosophy for others, and to both for some other reasons. So this man, by disclosing them, has shown that he is dangerous for both the things in reality and profitable to them only by accident. For teaching philosophy to one who is not fit for it, will either falsify philosophy or religion absolutely or will show conformity between them by accident only. The right thing would have been not to disclose philosophy to the common people at all. But if teaching of it was absolutely necessary, then only that section of the people should have been taught who saw that religion was opposed to philosophy, in order to show them that it was not so. And also it might have been taught to those people who thought that philosophy is opposed to religion. This may have been shown to either of these sections, that in reality they did not possess a knowledge of their substance and truth, that is, of religion and philosophy. Moreover, they would know that the opinion about religion, that it was opposed to philosophy was one which was either about some innovation in religion, and not about its principles, or is an error in understanding that is, a wrong interpretation of it, as was shown in the case of knowledge about particulars and other things. That is why we were compelled in this book to explain the principles of religion. These principles, when intently looked into will be found in perfect agreement with philosophy. Such is also the case with the opinion which says this philosophy is opposed to religion. It only shows that the man has not had a sufficient training in either philosophy or religion. This is the reason that we were compelled to explain it in our tractate entitled _Fasl al Maqal fi Muwafiqat il Hikmat lil Sharia_.