the quran from beginning to end indicates the permissibility of that and its occurrence. do you have any objection other than the fact that you know of his infallibility through his miracle and the infallibility of the one who claims it is known through your delirium and lust. if he says that what is in the quran is apparent meanings that are symbols for hidden meanings that they did not understand and the infallible imam understood them so we learned from him we say you learned from him by observing that in his heart with the eye or hearing his words and it is not possible to claim observing and it is necessary to rely on hearing his words. we say and what assures you that his words have an inner meaning that you did not know? so do not trust what you understood from the apparent meaning of his words. if you claim that he was explicit with you and said what you mentioned is apparent and there is no symbol in it and what is meant is its apparent meaning we say how do you know that his statement which is that it is apparent and there is no symbol in it is also apparent and contains a symbol to what you did not know so he continues to state it explicitly with his words. we say we are not among those who are deceived by appearances so perhaps there is a symbol under it and if he denies the hidden meaning then we say under his denial is a symbol. and if he swears by the triple divorce that he only intended the apparent meaning then we say his divorce is a symbol and he is only declaring something and implying something else. if you say this leads to the conclusion of the chapter on understanding we said so you have settled the door of understanding for the messenger for twothirds of the quran is in the description of paradise and hell and the gathering and the resurrection confirmed by oath and oath and you say perhaps there is a symbol under that and you say and what is the difference between going to lengths in understanding matters the lengthy explanation that is known in the quran and the news and between you saying i only mean the apparent so if it is permissible for him to understand the apparent and his intention is other than what he knows for certain that it did not reach the understanding of creation and he is a liar in all that he said for the sake of interest and a secret in it it is permissible for him to be before you the infallible according to your claim conceals with you something contrary to what he shows and contrary to what he understands and the opposite of what he is certain of that he has reached your understanding and he confirms that with a firm oath for his own benefit and a secret in it and this has no answer forever and at this point a person should know that the rank of this group is lower than the rank of every group of the groups of misguidance.
والقرآن من اوله الى اخره دال على جواز ذلك ووقوعه فهل لك من مانع سوى ان عصمته علمت بمعجزته وعصمة من يدعيه علمت بهذيانك وشهوتك فان قال ان ما في القرآن ظواهر هي رموز إلى بواطن لم يفهموها وقد فهمها الإمام المعصوم فتعلمنا منه قلنا تعلمتم منه بمشاهدة ذلك في قلبه بالعين او سماعا من لفظه ولا يمكن دعوى المشاهدة ولا بد من الاستناد الى سماع لفظه قلنا وما يؤمنك أن لفظه له باطن لم تطلع عليه فلا تثق بما فهمته من ظاهر لفظه فإن زعمت أنه صرح معك وقال ما ذكرته هو ظاهر لا رمز فيهوالمراد ظاهره قلنا وبم عرفت أن قوله هذا وهو أنه ظاهر لا رمز فيه أيضا ظاهر وفيه رمز الى ما لم تطلع عليه فلايزال يصرح بلفظه ونحن نقول لسنا ممن يغتر بالظواهر فلعل تحته رمزا وان انكر الباطن فنقول تحت انكاره رمز وان حلف بالطلاق الثلاث على انه ما قصد الا الظاهر فنقول في طلاقه رمز وانما هو مظهر شيئا ومضمر غيره فان قلت فذلك يؤدي الى حسم باب التفهيم قلنا فأنتم حسمتم باب التفهيم على الرسول فان ثلثي القرآن في وصف الجنة والنار والحشر والنشر مؤكد بالقسم والايمان وانتم تقولون لعل تحت ذلك رمزا وانتم تقولون وأي فرق بين ان يطول في تفهم الأمور التطويل الذي عرف في القرآن والأخبار وبين أن تقول ما أريد إلا الظاهر فإن جاز عليه ان يفهم الظاهر ويكون مراده غير ما علم قطعا انه ما وصل الى افهام الخلق ويكون كاذبا في جميع ما قال لاجل مصلحة وسر فيه جاز انيكون امامكم المعصوم بزعمكم يضمر معكم خلاف ما يظهره وضد ما يفهمه ونقيض ما يتيقن انه الواصل الى افهامكم ويؤكد ذلك بالايمان المغلظة لمصلحة له وسر فيه وهذا لا جواب عنه أبد الدهر وعند هذا ينبغي أن يعرف الانسان ان رتبة هذه الفرقة أخس من رتبة كل فرقة من فرق الضلال