the second section is that which cannot be known with certainty but rather it is subject to conjecture as was the case for people in the time of the messenger of god may god bless him and grant him peace in all countries. as for a situation in which there is no text it needs to be likened to the texts on it and brought closer to it through ijtihad which is what muadh said about it i exert my opinion. and this being conjectured is necessary in both cases since the condition of tawatur cannot be met in all cases and it is not possible to encompass all cases with the text so the infallible one does not help in this at all. he is not able to make what one person has transmitted mutawatir rather if he were certain of it he would not be able to communicate it to all of creation or to charge them with hearing it mutawatir so his followers imitate the callers of the infallible and they are not infallible rather it is permissible for them to make mistakes and lie so we imitate the scholars of the sharia and he is the callers of muhammad may god bless him and grant him peace who is supported by dazzling miracles so what need is there for the infallible in it? as for the image that is not explicitly stated then he exerts his own opinion in it since the infallible does not suffice for it at all for it is clear that he also admits that he is… he is a thinker and error is permissible in every thinker and this does not differ in people. so what distinguishes his guess from the guess of others and he is allowing himself to make mistakes even if he claims knowledge of it. does he claim it from revelation or from hearing a text about it or from rational evidence? so if he claims the continuous revelation to him
القسم الثاني مالا يمكن معرفته قطعا بل يتطرق الظن اليه كما كان يجب على الخلق في زمان رسول الله صلى الله عليه وسلم في سائر الاقطار واما صورة لا نص فيها فيحتاج الى تشبيهها بالنصوص عليه وتقريبها منه بالاجتهاد وهو الذي قال معاذ فيه أجتهد رأيي وكون هذا مظنونا ضروري في الطرفين جميعا إذ لا يمكن شرط التواتر في الكل ولا يمكن استيعاب جميع الصور بالنص فلا يغني المعصوم في هذا شيئا فانه لا يقدر على ان يجعل ما نقله الواحد متواترا بل لو تيقنه لم يقدر على مشافهة كافة الخلق به ولا تكليفهم السماع عنه تواترا فيقلد اشياعه دعاة المعصوم وهم غير معصومين بل يجوز عليهم الخطأ والكذب فنحن نقلد علماء الشرع وهو دعاة محمد صلى الله عليه وسلم المؤيد بالمعجزات الباهرة فأي حاجة الى المعصوم فيه وأما الصورة التي ليست منصوصة فيجتهد فيها الرأي إذ المعصوم لا يغني عنها شيئا فإنه بين ان يعترف بانه أيضا ظان والخطأ جائز في كل ذي ظن ولا يختلف ذلك بالاشخاص فما الذي يميز ظنه من ظن غيره وهو مجوز للخطأعلى نفسه وإن ادعى المعرفة فيه أيدعيها عن وحي او عن سماع نص فيه او عن دليل عقلي فإن ادعى تواتر الوحي إليه