he has a preponderant opinion of these documents so he must follow his own opinion just as the mujtahid must follow his own opinion. this is not general in the shariah because the shariah includes a partial interest in every issue and a general interest in general. as for the partial it is what is known about the evidence of every ruling and its wisdom. as for the general interest it is that every person responsible be under a specific law from the obligations of the shariah in all his movements statements and beliefs so that he is not like a loose animal that acts according to its desires until he is trained by the reins of piety and the discipline of the shariah and its division into what it releases and what it does not. what is forbidden to him in it so he advances until he releases the law and refrains where it is forbidden and does not take his desire as his god and follows his desires in it. and no matter how much we have learned from the scholars in the schools of thought of the imams to derive from them the best of them in his view the confusion of those who speak about him so he has no reference except his desire in choice and it is contradictory to the overall purpose. so we saw that we should confine it in a mold and control it with a standard which is the opinion of one person for this meaning. for this reason the laws of the prophets differed in the era in addition to the detail. and there is no difference in the origin of the obligation and calling people from following whims to obeying the law of the sharia. this is what we see as the chosen one regarding the individual imitators. this is one of the two opinions and every mujtahid is correct. and whoever sees that the correct one is one then there is also no contradiction in his speech and his saying with what he is safe from the possibility of error. we said first their contradiction. so whoever lives far from the messenger of god may god bless him and grant him peace and he relies on the saying of one person and likewise whoever lives far from your infallible one between him and him are the barriers and the barriers. the destruction of what is safe from error on the part of the one who informs and he is not infallible. they will say that he judges based on conjecture and there is nothing wrong with him.
له ظن غالب من هذه المستندات فعليه اتباع ظن نفسه كما على المجتهد اتباع ظن نفسه وهذا ليس بكلي في الشرع لان الشرع يشتمل على مصلحة جزئية في كل مسألة وعلى مصلحة كلية في الجملة أما الجزئية فما يعرف عنها دليل كل حكم وحكمته اما المصلحة الكلية فهي ان يكون كل مكلف تحت قانون معين من تكاليف الشرع في جميع حركاته وأقواله وإعتقاداته فلا يكون كالبهيمة المسيبة تعمل بهواها حتى يرتاض بلجام التقوى وتأديب الشرع وتقسيمه الى ما يطلقه والى ما يحجر عليه فيه فيقدم حتى يطلق الشرع ويمتنع حيث يمنع ولا يتخذ إلهه هواه ويتبع فيه مناه ومهما خبرنا المقدين في مذاهب الأئمة ليستمد منها أطيبها عنده اضطراب القائلون في حقه فلا يبقى له مرجع الا شهوته في الاختيار وهو مناقض للغرض الكلي فرأينا أن نحصره في قالب وان نضبطه بضابط وهو رأي شخص واحد لهذا المعنة ولهذا اختلفت قوانين الأنبياء في الاعصار بالإضافة الى التفصيل ولم تختلف في اصل التكليف ودعوة الخلق عن اتباع الهوى الى طاعة قانون الشرع فهذا ما نراه مختارا في حق آحاد المقلدين هذا احد الرأيين وهوان كل مجتهد مصيب ومن رأى أن المصيب واحد فلا تناقض أيضا في كلامه وقوله بم يأمن من إمكان الخطأ قلنا اولا تعارضهم فمن كان مسكنه بعيدا عن رسول الله صلى الله عليه وسلم وكان يعول على قول الواحد وكذا من مسكنه بعيد عن معصومكم بينه وبينه البحار الحاجزة والمهامة المهلكة بم يأمن الخطأ على المبلغ وهو غير معصوم فسيقولون يحكم بالظن وليس عليه