more than that this is our answer. if you say that he has a way to be free from suspicion which is to intend the prophet may god bless him and grant him peace since turning to him is possible so he intends the infallible imam in every era. we say is it necessary to intend that no matter how much error is permissible? if you say no then what is the benefit in his ability and he is permitted to enter the text of danger in what is permissible in error? if that is permissible then there is no problem with missing the possibility. how can it be and not every time is destined to be lost without money for him? to travel a thousand farsakhs to ask about a real jurisprudential issue how? and if he traveled it how would his suspicion of your infallible imam be removed even if he spoke to him about it directly since he has no miracle to prove his truthfulness? so in what way would he trust his words and how would his suspicion of him be removed? then he says there is no escape for him from the possibility of error but there is no harm upon him. the most that is in this matter is that there is an advantage and virtue in attaining the truth and man in all his worldly interests from trade and war with the enemy and agriculture speaks based on suspicions. he is not able to escape the possibility of error in it nor is there any harm upon him. rather if he makes a clear mistake in a legal issue there is no harm upon him. rather the mistake in the details of jurisprudence is excused by the law according to the saying of the prophet may god bless him and grant him peace whoever exerts himself and gets it right will have two rewards and whoever exerts himself and gets it wrong will have one reward. so the fear of the danger of error is insignificant in itself to the learned among the people of religion. rather it makes the matter great for the common people who are heedless of the secrets of the law. so the mistake in jurisprudence is not…
أكثر من ذلك فهذا جوابنا فإن قلتم إن له طريقا إلى الخلاص من الظن وهو أن يقصد النبي صلى الله عليه وسلم فان التوجه اليه من الممكنات فكذا يقصد للإمام المعصوم في كل زمان قلنا وهل يجب قصد ذلك مهما جوز الخطأ فإن قلتم لا فأي فائدة في امكانه وقد جاز له اقتحام متن الخطر فيما جوز فيه الخطأ فإذا جاز ذلك فلا بأس بفوات الامكان كيف ولا يقدر كل زمن مدبر لا مال له على أن يقطع الف فرسخ ليسأل عن مسألة فقهية واقعة كيف ولو قطعها فكيف يزول ظنه بإمامكم المعصوم وان شافهه به إذ لا معجزة له على صدقه فبأي وجه يثق بقوله وكيف يزول ظنه به ثم يقول لا خلاص له عن احتمال الخطأ ولكن لا ضرر عليه وغاية ما في هذا الباب ان يكون في درك الصواب مزية فضيلة والانسان في جميع مصالحه الدنيوية من التجارة والحرب مع العدو والزراعة يقول على ظنون فلا يقدر على الخلاص من إمكان الخطأ فيه ولا ضرر عليه بل لو أخطأ صريحا في مسألة شرعية فليس عليه ضرر بل الخطأ في تفاصيل الفقهيات معفو عنه شرعا بقوله صلى الله عليه وسلم من اجتهد فأصاب فله أجران ومن اجتهد فأخطأ فله اجر واحد فما هولوا من خطر الخطأ مستحقر في نفسه عند المحصلين من أهل الدين وانما يعظم به الامر على العوام الغافلين عن أسرار الشرع فليس الخطأ في الفقهيات