during the period of waiting it was neglected and because when the pledge of allegiance was made to abu bakr may god be pleased with him he did not wait for the news to spread to all the countries nor for the letters of allegiance to be transmitted from the farthest corners of the country but rather he was occupied with the imamate and entered into carrying out the obligation of leadership ruling in his orders and prohibitions on the elite and the general public. and if the condition of the consensus of all creation and all the people of solution and contract is invalidated then the specialization after that is a ruling since the one who stipulates the agreement of the people of a town is not more deserving than the one who is satisfied with the people of a neighborhood or village or does not stipulate the agreement of the people of a region or province. and whoever does not stipulate the consensus of forty or five or four or two is more deserving of it than other numbers. and these predetermined matters have been controlled by those who go by mere desire without any basis. so nothing remains except to be satisfied with the allegiance of one person. and among the people there are many and their conditions are conflicting. and one person does not have precedence over another except by infallibility. so it is necessary that if the covenant master is one then let that person be infallible. and this is our belief. and with this the majority is of no benefit in those who oppose that one who is distinguished by a characteristic from others. so there is no refuge in the abundance you have become attached to
في مدة الانتظار مهملة ولانه لما عقدت البيعة لابي بكر رضى الله عنه لم ينتظر انتشار الاخبار إلى سائر الامصار ولا تواتر كنب البيعة من اقاصي الاقطار بل اشتغل بالامامة وخاض في القيام بموجب الزعامة محتكما في اوامره ونواهيه على الخاصة والعامة واذا بطل اشتراط اجماع كافة الخلق وكافة اهل الحل والعقد فالتخصيص بعد ذلك تحكم اذ ليس من يشترط باتفاق أهل بلدة بأولى ممن يكتفي بأهل محلة أو قرية أو لم يشترط اتفاق اهل ناحية او اقليم ومن لا يشترط اجماع اربعين او خمسة او اربعة او اثنين بأولى من غيره من الاعداد وهذه المقدرات قد ذهب إلى التحكم بها ذاهبون بمجرد التشهى من غير مستند فلا يبقى إلا الاكتفاء ببيعة شخص واحد وفي الاشخاص كثرة واحوالهم متعارضة ولا يترجح شخص على شخص الا بالعصمة فيجب ان يكون اذا مولى العهد واحد وليكن ذلك الشخص معصوما وهو معتقدنا وعند هذا لا تنفع الكثرة في المخالفين لذلك الواحد المتميز بخاصية عن غيره فاذا لا معتصم في الكثرة التي تعلقتم بها