then the teacher either stipulates that he be infallible from error and slipping and is specifically endowed with this characteristic or that it is permissible to learn from anyone. if learning from anyone is invalidated i.e. anyone due to the multitude of those who say that he is a teacher and the conflict of their statements then it is proven that it is obligatory to learn from a person who is specifically infallible from all other people. this is a fourth premise. then the scholar is not free from either that he may be free from that infallible person or it is impossible for him to be free from it and it is invalid to permit his being free from it because if it is proven that he is aware of the truth in emptying the world of it there is covering up the truth and blocking the path to its perception and in it is the corruption of the affairs of creation in religion and the world and it is the very essence of injustice that contradicts wisdom so that is not permissible from god glory be to him and he is the wise the sanctified from injustice and ugliness. so this is the fifth premise. then that infallible one whose existence in the world is inevitable is not without either it being permissible for him to hide himself so he does not appear and does not call creation to the truth or it is obligatory for him to be explicit and it is false that it is permissible for him to conceal because it is concealing the truth is an injustice that contradicts infallibility. this is the sixth premise. it has been proven that there is an infallible person in the world who has made this claim explicitly. the question remains as to who he is. if there are two claimants in the world it will be difficult for us to distinguish the truth from the false. if there is only one claimant in the place of confusion then that is it.
ثم المعلم إما أن يشترط كونه معصوما من الخطأ والزلل مخصوصا بهذه الخاصية واما ان يجوز التعلم من كل أحد وإذا بطل التعلم من كل احد أي واحد كان لكثرة القائلين المعلمين وتعارض اقوالهم ثبت وجوب التعلم من شخص مخصوص بالعصمة من سائر الناس فهذه مقدمة رابعة ثم العالم لا يخلو إما أن يجوز خلوه من ذلك المعصوم او يستحيل خلوه وباطل تجويز خلوه لانه إذ اثبت انه مدرك الحق ففي اخلاء العالم عنه تغطية الحق وحسم السبيل عن إدراكه وفيه فساد امور الخلق في الدين والدنيا وهو عين الظلم المناقض للحكمة فلا يجوز ذلك من الله سبحانه وهو الحكيم المقدس عن الظلم والقبائح فهذه مقدمة خامسة ثم ذلك المعصوم الذي لا بد من وجوده في العالم لا يخلو اما ان يحل له ان يخفي نفسه فلا يظهر ولا يدعو الخلق الى الحق او يجب عليه التصريح وباطل ان يحل له الإخفاء فإنه كتمان للحق وهو ظلم يناقض العصمة فهذه مقدمة سادسة وقد ثبت أن في العالم معصوما مصرحا بهذه الدعوى وبقي النظر في تعيينه فان كان في العالم مدعيان التبس علينا تمييز المحق عن المبطل وان لم يكن الا مدع واحد في محل الإلتباس كان ذلك هو