and practices and laws. If stating these matters explicitly requires complete knowledge and sound habits, there is no teacher more perfect than this teacher, nor any practices more perfect than those he instilled. Why, then, did he not teach and explain these matters, if that is the case?

Sixth, it may be said: Granted that ordinary people cannot understand them, why did he not explain them to the elite? It is self-evident that the religious Law contains no indication of the negations asserted by the Dahriyyah and Jahmiyyah concerning belief in Allah, the Last Day, the angels, and the Book.

Seventh, it may be said: If the opposite of the truth is explicitly stated in it—even if you say that this is a symbolic representation—while the intended truth is explained neither to ordinary people nor to the elite, would this not amount to deception and leading people astray?

Eighth, it may be said: Your claim that certain things, because of their obscurity, can be known only through demonstration, and that the inner meaning consists of those meanings that become clear only to those versed in demonstration, is among the falsest of claims. For you have explained these matters