the general rather it is necessary to specify the issue in which there is a problem so that the cover is removed from it and the questioner is alerted that the one who disagrees with it is ignorant of the way the premises that produce it are arranged. we do not now claim knowledge except in two issues one of which is the existence of the creator the necessary being who is independent of the creator and the manager and the second is the truthfulness of the messenger. it is sufficient for us in the rest of the issues that we receive them by imitation from the messenger may god bless him and grant him peace. this is the amount that is necessary in religion and the rest of the sciences and it is not necessary to obtain it rather the creation is independent of it even if that is possible such as the arithmetic medical astronomical and philosophical sciences. we know these two issues with certainty. as for the proof of the necessary existence it is through the premises that we know. as for the truthfulness of the messenger it is through premises similar to them. whoever is aware of them will not doubt them and will know the error of the one who contradicts them just as he knows the error of the accountant in arithmetic. our opponents are also compelled that is knowing these two issues through contemplation. otherwise the statement of the prophet is of no avail in them so how can the statement of the infallible one be of any avail in them? if it is said that knowledge of the attributes of god knowledge of the laws and knowledge of the gathering and resurrection are all that is inevitable so how does he know? we said he learns from the prophet may god bless him and grant him peace the infallible one supported by miracles and we believe him in what he tells us just as you imitate your companion who has no infallibility or miracles. if it is said how do you understand his words? we say how do we understand your words in your questions and understand our words in our answers which is knowledge of the language and the subject of words just as you understand from the infallible one in your view. if it is said in the words of the messenger and in the quran there are problematic and ambiguous verses such as the letters at the beginning of the surahs and ambiguous verses such as the matter of the resurrection. so who will inform you of that? its interpretation and reason does not indicate it. we said that the legal expressions are of three types explicit expressions that are not subject to possibility so there is no need for a teacher in them. rather we understand them as you understand the words of the infallible teacher because if the explicit words of the lawgiver i.e. teacher and interpreter were limited then it would be limited.
المجمل بل لا بد من تعيين المسألة التي فيها الاشكال حتى يكشف الغطاء عنها وينبه السائل على ان المخالف فيها جهل وجه ترتيب المقدمات المنتجة له ونحن لا ندعي الان المعرفة الا في مسئلتين احداهما وجودالصانع الواجب الوجود المستغني عن الصانع والمدبر والثانية صدق الرسول ويكفينا في باقي المسائل ان نتلقاها تقليدا من الرسول صلى الله عليه وسلم فهذا القدر الذي لا بد منه في الدين وباقي العلوم لا يتعين تحصليها بل الخلق مستغنون عنها وان كان ذلك ممكنا كالعلوم الحسابية والطبية والنجومية والفلسفية وهاتان المسألتان نعرفهما يقينا اما ثبوت واجب الوجود فبالمقدمات التي عرفناها واما صدق الرسول فبمقدمات تماثلها ومن احاط بها لم يشك فيها وعلم غلط المخالف منها كما يعلم غلط المحاسب في الحساب وخصومنا أيضا مضطرون أى معرفة هاتين المسألتين بالنظر والا فقول النبي لا يغني فيهما فيكف يغني فيهما قول المعصوم فإن قيل معرفة صفات الله ومعرفة الشرائع ومعرفة الحشر والنشر كل ذلك لا بد منه فمن اين يعرف قلنا يتعلم من النبي صلى الله عليه وسلم المعصوم المؤيد بالمعجزة ونصدقه فيما يخبر عنه كما تقلدون انتم صاحبكم الذي لا عصمة له ولا معجزة فان قيل وبم تفهمون كلامه قلنا بما نفهم به كلامكم هذا في اسئلتكم وتفهمون كلامنا في اجوبتنا وهو معرفة اللغة وموضوع الالفاظ كما تفهمون انتم من المعصوم عندكم فان قيل ففي كلام الرسول وفي القرآن المشكلات والمجملات كحروف أوائل السور والمتشابه كأمر القيامة فمن يطلعكم على تأويله والعقل لا يدل عليه قلنا للآلفاظ الشرعية ثلاثة اقسام ألفاظ صريحة لا يتطرق اليها الاحتمال فلا حاجة فيها إلى معلم بل نفهمها كما تفهمون أنتم كلام المعلم المعصوم إذ لو إقتصر صريح كلام الشارع أى معلم ومؤول لاقتصر