we say that this is the belief that you have deduced from the arrangement of these premises and their organization by way of contemplation and reflection. if you claim to know it as a necessity you are being stubborn and your opponents will not be unable to claim the necessity of their knowledge of the invalidity of your doctrine. if they claim that they are the most correct in speech in the eyes of the fairminded. if you claim to have perceived it by contemplating the arrangement of these premises and their organization in the form of productive standards then you have acknowledged the correctness of rational contemplation and claimed its invalidity. this speech is conclusive to it and reveals its shame. or it is said to him you have recognized the invalidity of contemplation. necessity or consideration and there is no way to claim necessity for the necessary is that which is shared in its knowledge by those with sound minds such as our saying the whole is greater than the part and two are greater than one and one thing cannot be ancient and new and one thing cannot be in two places. and if he claims that he has realized the invalidity of consideration by consideration then his words have contradicted themselves and there is no way out of this forever and it applies to every esotericist who claims to know something that is specific to him.
انا نقول هذه العقيدة التي استنتجتموها من ترتيب هذه المقدمات ونظمها بطريق النظر والتأمل فإن ادعيتم معرفتها ضرورة كنتم معاندين ولم يعجز خصومكم عن دعوى الضرورة في معرفتهم بطلان مذهبكم وان ادعوا ذلك كانوا اقوم قيلا عند المنصف وان ادعيتم إدراكها بالنظر في ترتيب هذه المقدمات ونظمها على شكل المقاييس المنتجة فقد اعترفتم بصحة النظر العقلي ويدعى بطلانه فهذاالكلام مفحم له وكاشف عن خزايته او يقال له عرفت بطلان النظر ضرورة او نظرا ولا سبيل الى دعوى الضرورة فان الضروري ما يشترك في معرفته ذوو العقول السليمة كقولنا الكل اعظم من الجزء والاثنان اكبر من الواحد والشئ الواحد لا يكون قديما محدثا والشئ الواحد لا يكون في مكانين وان زعم انه أدرك بطلان النظر بالنظر فقد تناقض كلامه وهذا لا مخرج منه أبد الدهر وهو وارد على كل باطني يدعى معرفة شئ يختص به