So it does not follow that with a cessation of the work of the instrument...

So it does not follow that with a cessation of the work of the instrument, the soul also ceases to exist. Death is only a cessation of work, so it is clear that its condition should be like that of sleep. As someone has said that if an old man were to get the eyes of the young, he would begin to see like him. This is all that we thought of in an exposition of the beliefs of our religion, Islam.

What remains for us is to look into things of religion in which interpretation is allowed and not allowed. And if allowed, then who are the people to take advantage of it? With this thing we would finish our discourse. The things found in the Law can be divided into five kinds. But in the first place there are only two kinds of things: indivisible and the divisible. The second one is divided into four kinds. The first kind which is mentioned in the Qur'an, is quite clear in its meanings.

The second is that in which the thing mentioned is not the thing meant but is only an example of it. This is again divided into four kinds. First, the meanings which it mentions are only illustrations such that they can only be known by the far-fetched and compound analogies, which cannot be understood, but after a long time and much labor.

None can accept them but perfect and excellent natures; and it cannot be known that the illustration given is not the real thing; except by this far-fetched way. The second is just the opposite of the former: they can be understood easily, and it can be known that the example is just what is meant here. Thirdly, it can be easily known that it is merely an illustration, but what it is the example of is difficult to comprehend. The fourth kind is quite opposite to the former.

The thing of which it is an example, is easily understood; while it is difficult to know that it is an example at all. The interpretation of the first kind is wrong without doubt. The kind in which both the things are far-fetched: its interpretation particularly lies with those who are well-grounded in knowledge; and an exposition of it is not fit for any but the learned.

The interpretation of its opposite -- that which can be understood on both the sides -- is just what is wanted, and an exposition of it is necessary. The case of the third kind is like the case of the above. For in it illustration has not been mentioned because of the difficulty for the common people to understand it: it only incites the people to action.