the statement on the second characteristic which is sufficiency and its meaning is guidance to the right interests in difficult matters and knowledge of the moderate path when evils conflict like the mind that distinguishes good from evil and is fair to the majority. the only powerful helper is the mind that knows the best of the good and the evil of the evil. this is also in urgent matters which are easy and close. the only ambiguous consequences of dangerous matters are that no one will be independent of them except one who is guided to success from the side of god almighty. we say that this characteristic is obtained because its causes are available because it is whatever the instinct of the mind may be and its separation from insanity and madness reaching the realization of the consequences of matters by way of conjecture and intuition is built on two pillars one of which is thought and management and its condition is intelligence and cleverness. this is a characteristic in which almansour distinguished his imamate and obedience to him from his peers with more penetration and determination until the greatest of the rational people were amazed in the dilemmas of events by his sound opinion and his penetrating mind and his awareness of the details which deviated from the realization of the seasoned and experienced. this is an instinctive characteristic and it is a gift and a present from god.
القول في الصفة الثانية وهي الكفاية ومعناها التهدى لحق المصالح في معضلات الأمور والاطلاع على المسلك المقتصد عند تعارض الشرور كالعقل الذي يميز الخير عن الشر وينصف به الجمهور وإنما العزيز المعون عقل يعرف خير الخيرين وشر الشريرين وذلك أيضا في الأمور العاجلة وهي هينة قريبة وإنما الملتبس عواقب الأمور المخطرة ولن يستقل بها إلا مسدد للتوفيق من جهة الله تعالى ونحن نقول إن هذه الصفة حاصلة فإن أسبابها متوافرة فإنها مهما حصل من غريزة العقل وانفك عن العته والخبل كان الوصول إلى درك عواقب الأمور بطريق الظن والحدس مبنيا على ركنين أحدهما الفكر والتدبير وشرطه الفطنة والذكاء وهذه خصلة تميز فيها المنصور إمامته والمفروض طاعته عن النظراء بمزيد النفاذ والمضاء حتى صار أكابر العقلاء يتعجبون في معضلات الوقائع من رأيه الصائب وعقله الثاقب وتفطنه للدقائق يشذ عن درك المحنكين من ذوي التجارب وهذه صفة غريزية وهي من الله تحفة وهدية