This should have made it clear to you not merely that one should not speak of the wrong interpretation. But also that it is not proper to put even true ones in the books of the common people. These correct interpretations are of the faith which man has and of which the whole creation was afraid to bear the burden. By this we refer to the following verse of the Quran: “We proposed the faith unto the heavens, and the earth, and the mountains, and they refused to undertake the same, and were afraid thereof, but man undertook it: verily he is unjust to himself and foolish.”[23] These interpretations and the idea that their discussion is necessary in the Law have given rise to many sects in Islam, so much so that they have denounced one another with infidelity and innovations. This is especially the effect of wrong interpretations. The Mutazilites interpreted a large number of verses and Traditions and disclosed them to the people. So also did the Asharites, though their interpretations were less in number. They only succeeded in creating hatred and wars among men, destroying the Law, and disuniting the people completely. To add to this, the method which they have adopted in proving these interpretations is adapted neither to the common people nor to the learned. For if you look closely into it, you will find that it is not correct according to the norms of logic—this anyone who has had any training may see for himself without the least effort. In fact, many of the principles upon which the Asharites build their conclusions are sophistical in their nature. They deny many fundamentals, like the proof of accidence, the influence of one thing upon another, the necessity of cause and effects, abstract figures and the processes leading to them. Indeed, Asharite Mutakallimun have been in this respects unjust to Mohammadans, for one of their sects has denounced as infidels all those who do not recognise the existence of God by methods which they have devised for the knowledge of Him: but in truth they themselves are in the wrong and are unbelievers.
It is upon this point that the difference of opinion arises. Some say that the first principle is of reason, while others allege that it is of faith. That is to say they have thought that faith, even before knowing the methods common to all and to which the Law has made a call on all, is the only method of arriving at truth. Thus they have mistaken the real purpose of the Law-giver, and being themselves in the wrong they have led others astray.
If it be alleged that the method that the Asharites and other Mutakallimun have devised are not those general methods in the purpose of the Law-giver for the instruction of the common people, and that it is not possible without some method being adopted, then the question arises: What are those methods which are given in the Law? We maintain that these methods are to be found in the Quran alone. For, if we look closely we shall find that in the Quran all the three kinds of methods are laid down, for the whole of mankind, both for the majority and for the learned few. If we reflect we shall come to see that no better methods can be discovered for the instruction of the common people than those mentioned in the Quran. Anyone who changes them by interpretations which are neither clear in themselves nor clearer than others to the common people, makes null and void their philosophy and their effect, the goal of which is the happiness of mankind. This is quite evident from the early and the later condition of Islam, for in the early days Muslims sought perfect excellence and piety by acting on those principles without putting any interpretation upon them. And those among them who knew any interpretation did not disclose it. In the later days interpretations were used, and piety decreased, the love for others was lost, and they became divided into schisms and parties.
Hence one who cares to remove this innovation from the Law, should turn to the Book, and should pick up from it the existing arguments for things whose belief is inculcated upon us. Further he should deeply think over the esoteric meanings, as far as possible, without putting interpretations upon them, except when they are not quite clear to all. The assertions of the Book for the instructions of the people, when thought over are things, with whose help we can reach a stage from which none but the learned in logic can differ about the esoteric meaning of that which is not clear. This peculiarity cannot be found in any other assertions but that of the Book. There are three peculiarities in the assertions, which have been explained in the Quran, for the common people. First, that nothing can be found more convincing and true than these. Secondly, that they can be accepted by every nature; and they are such that none can know their interpretations, if there be any, except the learned in logic. Thirdly, that they possess a call to the righteous, for correct interpretations. This is neither to be found in the school of the Asharites nor in that of the Mutazilites i. e. their interpretations are neither generally acceptable, nor do they make any call to the righteous, nor are they right in themselves. It is for this reason that innovation has increased, and it is our desire to write about it, as far as it is possible for us, provided that we get leisure for it, have power to do it, and God gives us a respite in life. It is just possible that this may be a beginning for the coming generation; because the breach of Law, due to evil passions, and changed beliefs is simply aggrieving and saddening. This is still enhanced by those, who ascribe themselves to philosophy, because an injury from a friend is worse than the injury from an enemy. Philosophy is a companion and a foster-sister to the Law. Hence an injury from this source is the worst kind of injury, even if we neglect the enmity, hatred, and animosity which is created between the two, although they are companions by nature and friends in reality. It has also been injured by many ignorant friends who ascribe themselves to it. These are the schisms which exist in Islam. May God set all aright, help all to His love, and bring together their hearts for piety, and erase enmity and hatred by his favour and grace.
Indeed God has removed much of evil, ignorance and the misleading ways through this strong government, and has led the many to good, especially the people who have walked in the path of scholasticism, and have a liking for the knowledge of the Truth. Because it has called the people to the knowledge of God by mediate paths, which are higher than the depressions of the blind followers: and lower than that of the high-sounding Mutakallimun; and has called the learned to their duty of considering fully the principles of Law.
FOOTNOTES
[1] A translation of Averroes’ Kitab Fasl a’l Maqal wa Taqrir ma bain’a’l Shariata wa’l Hikmati mina’l Ittisal. Ed. by D. J. Muller, Philosophie und Theologie von Averroes, Munich 1859.
[2] i. e. Shariat. Compare Jewish Torah.
[3] Quran lix, 2.
[4] Quran vii, 184.