the second aspect is that even if they reached the level of tawatur the condition of tawatur was lost in their report since the condition of that report is that it does not relate to an incident in which collusion spreads from a large group for a common interest for them as it relates to politics for the people of one camp may be united by one purpose so they narrate one thing in agreement and that does not give rise to knowledge. and perhaps one or two people narrate a matter and it is known that they do not have a purpose so he obtains knowledge. perhaps these preachers have conspired on this invention in order to reach through it the following of the common people and the permissibility of their money with which they can achieve their hopes. in short having a good opinion of their friend requires that we disbelieve them. if they narrated that from a sick person in a sick house we would believe that he lied unless madness is believed in that sick person since a sane person does not claim to be infallible from forbidden things and from engaging in forbidden things while people of knowledge have seen him engaging in them and doing them directly. the least effect of reason is shyness from the scandal of daring. and whoever adorns himself with something other than what he is in and that was clear and apparent to whoever contemplates it he has proven because of his mental disorder then it is not clear to us that they are truthful in attributing this call to their companion which is their final premise.
الوجه الثاني أنهم وإن بلغوا حد التواتر فقد فقد شرط التواتر في خبرهم إذ شرط ذلك الخبر الا يتعلق بواقعة ينتشر التواطؤ فيها من طائفة كبيرة لمصلحة جامعة لهم كما يتعلق بالسياسات فان اهل معسكر واحد قد يجمعهم غرض واحد فيحدثون على التطابق بشئ واحد ولا يورث ذلك العلم ورب واحد او اثنين يخبر عن امر فيعلم أنه لا يجمعهما غرض فيحصل له العلم وهؤلاء الدعاة لعلهم قد تواطئوا على هذا الاختراع ليتوصلوا به الى استتباع العوام واستباحة اموالهم فيتوصلون بها الى أمالهم وعلى الجملة فحسن الظن بصاحبهم يقتضي تكذيبهم فإنهم لو حدثوا بذلك عن مريض في دار المرضى لاعتقدنا كذبه الا ان يعتقد الجنون في ذلك المريض إذ لا يدعي عاقل العصمة عن المحرمات وتناول المحظورات مع مشاهدة اهل العلم تناوله لها ومباشرته لها فاقل آثار العقل الحياء عن فضيحة الاجتراء ومن تحلى بغير ما هو فيه وكان ذلك جليا ظاهرا لمن يتأمل فيه استدل به على اختلال عقله فإذا ليس يبين لنا صدقهم في نسبتهم هذه الدعوة الى صاحبهم وهي مقدمتهم الاخيرة