the third section the words that are neither ambiguous nor explicit but are apparent for they arouse suspicion and suspicion is sufficient in that kind and art whether that is in jurisprudence matters of the hereafter or the attributes of allah. all that is required of the creation is that they believe in monotheism and the words in it are explicit and that they believe that he is able allknowing allhearing allseeing and that there is nothing like him. all of that is included in the quran and it is explicitly stated. as for looking into the nature of these attributes and their reality and that they are equal to our power knowledge and sight or not his saying there is nothing like him indicates the negation of similarity to all other beings. this is sufficient for creation so they have no need for an infallible one. yes the one who looks into it and proves it with rational evidence may reach certainty in some of what he looks into and to conjecture in some of it. this varies according to the difference in intelligence and cleverness the difference in obstacles and motives and the assistance of success in looking. the knower tastes certainty and if he is certain he does not dispute about it nor does he doubt the inability of others to comprehend it. and perhaps it weakens. and he doubts himself and doubts the opposite of others. all of that does not harm him because he is not commanded to do it and the infallible does not benefit him at all if he follows him because mere imitation is not enough for him. and if he mentions the face of the evidence then it does not differ whether it was issued by an infallible or someone else as was mentioned previously. as for the second evidence which is a saying to them if someone comes to you seeking guidance and is confused and asks you about religious sciences will you force him to use his mind so that he can independently think while he is incapable?
القسم الثالث الالفاظ التي ليست مجملة ولا صريحة ولكنها ظاهرة فانها تثير ظنا ويكتفى بالظن في ذلك القبيل والفن وسواء كان ذلك في الفقهيات وأمور الآخرة أو صفات الله فليس يجب على الخلق إلا أن يعتقدوا التوحيد والألفاظ فيه صريحة وأن يعتقدوا أنه قادر عليم سميع بصير ليس كمثله شيء وكل ذلك اشتمل القرآن عليه وهو مصرح به أما النظر في كيفية هذه الصفات وحقيقتها وأنها تساوي قدرتنا وعلمنا وبصرنا أم لا فقوله ليس كمثله شيء دال على نفي المماثلة لسائر الموجودات وهذا قد اكتفى من الخلق به فلا حاجة بهم إلى معصوم نعم الناظر فيه والمستدل عليه بالأدلة العقلية قد يتوصل إلى اليقين في بعض ما ينظر فيه وإلى الظن في بعضه ويختلف ذلك باختلاف الذكاء والفطنة واختلاف العوائق والبواعث ومساعدة التوفيق في النظر والعارف يذوق اليقين وإذا تيقن لم يتمار فيه ولم يشككه قصور غيره عن الدرك وربما تضعف نفسه ويشككه خلاف غيره ز كل ذلك لا مضرة له لأنه ليس مأمورا به والمعصوم لا يغنى عنه شيئا لو تابعه فإن محض التقليد لا يكفيه وإن ذكر وجه الدليل فذلك لا يختلف صدوره عن معصوم أو غيره كما سبق وأما الدلالة الثانية وهي قو لهم إذا جاءكم مسترشد متحير وسألكم عن العلوم الدينية أفتحيلونه على عقله ليستقل بالنظر وهو عاجز