For solving the puzzle...

For solving the puzzle, we should find the end or the purpose and reason for being, because if we know for what it has come into existence, or in other words, when it is known that it is something rational, our nature is satisfied and does not seek another cause. It is obvious that everything requires a justification by reason while reason itself does not require any justification.

The commentators of his works have been unable to explain his intent, but perhaps a close examination might reveal what troubled this man. If we wish to express this matter in our own philosophical idiom, in a manner that would accord with Hegel's viewpoint, or at least would come near it, we might say, [the conception of] God should be accepted in a form which is directly acceptable to the mind and not as something which the mind is constrained to accept under some compulsion.

There is a difference between a notion whose teleology (limmiyat) the mind directly apprehends-and this apprehension is a natural one-and a notion which is only accepted because there is a proof which negates its contradictory and compels its acceptance. In fact, the basis of its acceptance is that one is left without an answer to the proof negating its contradictory.

On the other hand, when the contradictory of a particular proposition is negated and proved to be false, naturally and necessarily that proposition has to be accepted because it is not possible for both contradictories to be false and one of them has to be necessarily accepted, considering that the falsity of one of the two contradictories is proof of the correctness of the other.

Accepting a notion due to the falsity of its contradictory compels and constrains the mind, without really convincing it, and there is a difference between compelling and constraining the mind and convincing and satisfying it. Often one is silenced by a proof while in the depth of one's consciousness there lingers a kind of doubt and hesitation with respect to the matter proved. This difference is observable between 'a direct proof' and reductio ad absurdum (burhan-e khulf).

At times, the mind travels naturally and consciously from the premise and the middle term to the conclusion. The conclusion is the direct product of the middle term, as in a deductive argument (burhan-e-limmi). In this type of proofs the mind spontaneously deduces the conclusion from the premises, and the conclusion, to the mind, is like a child born naturally from its parents.