the second is general and similar words such as the letters at the beginning of the surahs so their meanings cannot be understood by reason since languages are known by convention and no convention has preceded from creation on the letters of spelling. and the ra and ha mim ain sin qaf is an expression for what so the infallible also does not understand it but rather he understands that from god almighty if he clarifies what is meant by it on the tongue of his messenger so he understands that by hearing and that is either that the messenger did not mention it because there is no need to know it and creation was not charged with it so the infallible is a partner in that he does not know it since he did not hear it from the messenger and if he knew it and mentioned it then he mentioned what creation has no alternative to. knowing it they will not be burdened with it and if the messenger mentioned it then everyone who received the news whether it was mutawatir or ahad shared in knowing it. and in it from ibn abbas and a group of commentators there is a transmission. if it was mutawatir it provided knowledge otherwise it provided conjecture and conjecture is sufficient in it rather there is no need to know it for there is no burden in it. as for the time of the resurrection god almighty did not mention it nor did his messengers peace be upon him mention it. rather it is obligatory to believe in the origin of the resurrection and it is not obligatory to know its time rather it is in the interest of creation to conceal it from them and for this reason it was omitted. from them how did the infallible one know that speech when neither god nor his messenger mentioned it and there is no room for the necessity of reason nor for his consideration in specifying the time? then let us assume that he knew that and claimed that he may god bless him and grant him peace mentioned it secretly with ali ibn abi talib may god be pleased with him and every imam mentioned it with his companions. so what benefit is there for the creation in it when it is a secret that cannot be mentioned except with the imams? if your infallible one mentioned it and disclosed this secret that god almighty commanded to be kept secret when he almighty said i almost concealed it then he was defying god and his messenger even if he did not disclose it. how can one learn from him what is not permissible to teach? this indicates that rational matters need to be taught. however if the teacher is pointing out the way to look into it then his infallibility is not a condition. and if he is imitated without evidence then his infallibility must be known by the miracle. he is the prophet and he is sufficient as a teacher so there is no need for anyone else.
الثاني ألفاظ مجملة ومتشابهة كحرووف اوائل السور فمعانيها لا يمكن ان تدرك بالعقل إذ اللغات تعرف بالاصطلاح ولم يسبق اصطلاح من الخلق على حروف التهجي وان الر وحم عسق عبارة عماذا فالمعصوم ايضا لايفهمه وانما يفهم ذلك من الله تعالى اذا بين المراد به على لسان رسوله فيفهم ذلك سماعا وذلك لا يخلو إما أن لم يذكره الرسول لانه لا حاجة ألى معرفته ولم يكلف الخلق به فالمعصوم شريك في انه لا يعرفه إذ لم يسمعه من الرسول وان عرفه وذكره فقد ذكر ما بالخلق مندوحة عن معرفته فانهم لن يكلفوه وان ذكره الرسول فقد اشترك في معرفته من بلغه الخبر متواترا كان او آحادا وفيه عن ابن عباس وجماعة من المفسرين نقل فإن كان متواترا افاد علما وإلا افاد ظنا والظن فيه كاف بل لا حاجة الى معرفته فانه لا تكليف فيه واما وقت القيامة فلم يذكره الله تعالى ولا ذكره رسلوه عليه السلام وانما يجب التصديق بأصل القيامة وولا يجب معرفة وقتها بل مصلحة الخلق في إخفائها عنهم ولذلك طوى منهم فالمعصوم من أين عرف ذلك الكلام ولم يذكره الله ولا رسوله ولا مجال لضرورة العقل ولا لنظره في تعيين الوقت ثم لنقدر انه عرف ذلك وزعم انه صلى الله عليه وسلم ذكره سرا مع علي بن ابي طالب رضي الله عنه وذكره كل امام مع سوسه فأي فائدة للخلق فيه وهو سر لا يجوز ان يذكر الا مع الأئمة فإن ذكره معصومكم وأفشى هذا السر الذي امر الله تعالى بكتمانه إذ قال تعالى أكاد اخفيها كان معاندا لله ورسوله وان كان لا يفشيه فكيف يتعلم منه ما لا يجوز تعليمه فدل على ان الامور العقلية محتاجة الى التعليم ولكن المعلم ان كان ينبه على طريق النظر فيه فلا يشترط عصمته وان كان يقلد من غير دليل فلا بد أن تعرف بالمعجزة عصمته وهو النبي وناهيك به معلما فلا حاجة الى غيره