 The implicit target of the Decisive Treatise is al-Ghazālī’s notorious fatwa against metaphysics. By characterizing philosophy in narrowly metaphysical terms, as a science that leads from artifacts back to the Artisan through demonstrative methods, Ibn Rushd means to show that God cannot be demonstrably known without these methods. To prohibit this path to knowledge from those who are capable of it is an injustice both to God and to these scholars. In his Long Commentary on the Metaphysics (I.2 {10}), he goes so far as to distinguish between two types of sharīʿa, one general for everyone or most people, and the other “specific” to the philosophers. This might suggest that philosophy, for those capable of it, transcends the teachings of Islamic law (Taylor 2012), but it is not at all clear that Ibn Rushd ever commits himself to such a claim. Here in LongMeta, he may be speaking of sharīʿa only loosely, as a “way” or “method.” And even if he does mean that philosophy is literally a sharīʿa, it does not follow that it is a law that competes against religion. After all, the specific stands to the general as something that is complementary, not conflicting.