f the
former. The orthodox belief is that reason has only to do with the "faru',"
for the usul being founded on the Quran and Sunnat have an objective basis.

Differences of opinion about various branches of the "faru'," led to
discussions which did not stop there but went on to the "usul," and so
paved the way for the rise of scholastic theology ('Ilm-i-kalam.) I have
already in the chapter on the exegesis of the Quran explained the
difference in meaning between muhkam (obvious) verses and mutashabih
(intricate) ones. This difference lies at the very foundation of the
present subject. It is, therefore, necessary to enter a little into detail.

The question turns very much on the interpretation of the 5th verse of the
3rd Sura: "He it is who hath sent down to thee 'the Book.' Some of its
signs are of themselves perspicuous (muhkam): these are the basis of the
{121} Book--and others are figurative (mutashabih.) But they whose hearts
are given to err, follow its figures, craving discord, craving an
interpretation; yet none knoweth its interpretation but God. And the stable
in knowledge say, 'We believe in it: it is all from our Lord.' But none
will bear this in mind, save men endued with understanding." Here it is
clearly stated (1) that no one except God can know the interpretation of
mutashabih verses, and (2) that wise men though they know not their
interpretation, yet believe them all. Many learned men, however, say that
the full stop should not be placed after the word "God" but after
"knowledge," and so this portion of the verse would read thus: "None
knoweth its interpretation but God and the stable in knowledge. They say:
'we believe, &c.'" On this slight change in punctuation, which shows that
the 'stable in knowledge' can interpret the mutashabih verses, opposite
schools of theology have arisen in Islam.

The latter reading opens the way to a fearless investigation of subjects
which all the early Muslims avoided as beyond their province. In the early
days of Islam it was held that all parts of the Quran, except the muhkam
verses and the purely narrative portions, were mutashabih; that is, all
verses which related to the attributes of God, to the existence of angels
and genii, to the appearance of Antichrist, the period and signs of the day
of judgment, and generally all matters which are beyond the daily
experience of mankind. It was strongly felt that not only must there be no
discussion on them,[106] but no a