which is in the last book of euclid he did not understand it due to his stupidity but in the first form the content of which is establishing proofs on an equilateral triangle so he did not comprehend it. we know that his temperament does not tolerate this precise science for not all of his creation tolerates sciences but rather industries and crafts. so this does not indicate the corruption of this principle. if the seeker of guidance says i do not doubt these premises nor the conclusion but those who disagree with you did not disagree with you we say due to his ignorance of the arrangement of these premises or his stubbornness or his stupidity. and the cover is lifted by the fact that his dryness is one of them who tends toward fairness and we review it in these introductions until it becomes clear to you that he is between understanding and describing and acknowledging or not understanding due to his dullness or fanaticism and imitation preventing him from listening well to him so he does not realize him and at that time he becomes aware of his mistake and thus he does with him in every issue and looks into it to what his condition can bear and his intelligence and cleverness accept it and does not burden him with what he cannot bear but perhaps he convinces him with what will give him a firm belief in the truth because most of the common people are satisfied with the law from them and it does not reveal to him the face of the proofs so perhaps he does not understand them
الذي هو في آخر كتاب إقليدس فلم يفهمه لبلادته بل في الشكل الأول الذي مضمونه إقامة البراهين على مثلث متساوي الأضلاع فلم يدركه عرفنا ان مزاجه ليس يحتمل هذا العلم الدقيق فليس كل خلقه يحتمل العلوم بل الصناعات والحرف فهذا لا يدل على فساد هذا الأصل فإن قال المسترشد لست أشك في هذه المقدمات ولا في النتيجة ولكن لم يخالفكم من يخالفكم قلنا لجهله ترتيب هذه المقدمات او لعناده أولبلادته وينكشف الغطاء بأن نشافه واحدا منهم يميل إلى الإنصاف ونراجعه في هذه المقدمات حتى يتبين لك أنه بين أن يفهم ويصف ويعترف او لا يفهم لبلادته أو يمنعه التعصب والتقليد عن حسن الإصغاء إليه فلا يدركه وعند ذلك يطلع على خطئه وكذلك يصنع به في كل مسألة وينظر فيه إلى ما تحتمله حاله ويقبله ذكاؤه وفطنته ولا يحمله مالا يطيقه بل ربما يقنعه بما يورث له إعتقادا في الحق مصمما فإن أكثر عوام الخلق قنع منهم الشرع بذلك ولا يكشف له عن وجه البراهين فربما لا يفهمها