the second party is in the same jurisprudential image and the incidents that occur. therefore there is no incident that does not contain a duty and incidents are innumerable rather they are potentially infinite and the texts do not impose anything except a limited and finite limit and what is finite never encompasses what is infinite. the goal of the owner of the law for example is to stipulate the ruling on every image that the classification of the authors of jurisprudence includes up to our time. if he did that and completed it the possible incidents outside the classifications would be more than what is written in them rather they have no relation to them since what is written is limited and the possibilities are unlimited so how? it is sufficient for what is not limited by the text so it is necessary to arbitrate the opinion in relation to the formulas of generalities even if it is possible that they were released to mean specificity since most generalities are based on them. therefore when the messenger of god may god bless him and grant him peace sent muadh to yemen and said to him how do you rule? he said by the book of god. he said and if you do not find it? he said then by the sunnah of the messenger of god. he said and if you do not find it? he said exert your own opinion. he said may god bless him and grant him peace praise be to god who guided the messenger of his messenger to what pleases his messenger. he only permitted him in ijtihad of opinion due to the necessity of the inability to comprehend the texts for the facts
والطرف الثاني في نفس الصورة الفقهية والحوادث الواقعة إذن ما من واقعة الا وفيها تكليف والوقائع لا حصر لها بل هي في الامكان غير متناهية والنصوص لا تفرض الا محصورة متناهية ولا يحيط قط ما يتناهى بما لا يتناهى وغاية صاحب الشرع مثلا ان ينص على حكم كل صورة اشتمل عليها تصنيف المصنفين في الفقه الى عصرنا هذا ولو فعل ذلك واستوفاه كانت الوقائع الممكنة الخارجة عن التصانيف اكثر من المسطورات فيها بل لا نسبة لها اليها فان المسطورات محصورة والممكنات لا حصر لها فكيف يستوفي مالا يتناهى بالنص فبالضرورة لا بد من تحكيم الظن في التعلق بصيغ العمومات وان كان يحتمل انها اطلقت لإرادة الخصوص إذ عليها اكثر العمومات ولذلك لما بعث رسول الله صلى الله عليه وسلم معاذا الى اليمن وقال له بم تحكم فقال بكتاب الله قال فان لم تجد قال فبسنة رسول الله قال فان لم تجد قال اجتهد رأيي فقال صلى الله عليه وسلم الحمد لله الذي وفق رسول رسوله لما يرضاه رسوله فانما رخص له في اجتهاد الرأي لضرورة العجز عن استيعاب النصوص للوقائع