والذي يدل على ان هذه الاخبار محمولة على التقية ما تقدم ذكره من الآية وان الله تعالى أطلق اسم الرجاسة على الخمر ولا يجوز أن يرد من جهتهم عليهم السلام ما يضاد القرآن وينافيه، وايضا قد أوردنا من الاخبار ما يعارض هذه، ولا يمكن الجمع بينهما الا بان نحمل هذه على التقية لانا لو عملنا بهذه الاخبار كنا دافعين لاحكام تلك جملة ولم نكن آخذين بها على وجه، وإذا عملنا على تلك الاخبار كنا عاملين بما يلائم ظاهر القرآن فحملنا هذه على التقية لان التقية احد الوجوه التي يصح ورود الاخبار لاجلها من جهتهم فنكون عاملين بجميعها على وجه لا تناقض فيه، ويدل على ورود هذه الاخبار على جهة التقية ايضا.
What indicates that these narrations are based on taqiyyah (dissimulation) is what has been previously mentioned in the verse where Allah سبحانه وتعالى, the Exalted, described wine as rijs (impurity). It is not permissible for anything to be reported from them عليه السلام that contradicts or opposes the Quran. Additionally, we have already presented other narrations that contradict these, and reconciliation between them is only possible by interpreting these as cases of taqiyyah. If we were to act upon these reports, it would negate the rulings established by those other narrations entirely. However, by following the other narrations, we act in accordance with the apparent meaning of the Quran. Therefore, we interpret these narrations as being reported under taqiyyah, since taqiyyah is one of the valid reasons for the transmission of such reports from them عليه السلام, ensuring that we act upon all the narrations in a way that avoids contradiction. This also supports the understanding that these reports were issued under the principle of taqiyyah.
