the opponent must follow. yes they differed as to whether the name of error is given to the other group in other than denial and objection or not. and their saying that your opponent says you are wrong and if he is right then you are wrong we say that if my opponent says you are wrong meaning i think you are wrong then he is truthful and i am also truthful in saying that i am right and there is no contradiction. and if he says i am certain that you are wrong then he is not correct in this statement rather the invalidity of the statement of the one who is certain of error in the ijtihads is not suspected rather it is certain in general. the definitive fundamental issues the statement that the correct opinion of both of the mujtahids or one of them is a definitive fundamental issue not a conjectural one. the fundamentals have become confused for them with the conjectural jurisprudence issues and no matter how much the cover is lifted the speech does not contradict itself. if it is said if you see that each one is correct then it is permissible for the mujtahid to take the opinion of his opponent and act upon it because he is correct and it is permissible for the imitator to follow whomever he wishes from the imams who are mujtahids. we say as for the mujtahid following another then this is a mistake because the ruling of allah upon him is that he follows his own conjecture and this is definitive. by it if he follows the opinion of others he has erred in a definitive issue of the principles and this is known by the definitive consensus. as for the news of the imitators of the imams some have said it but the chosen opinion among us is that it is obligatory to imitate the one whom he believes to be the best of the people and the most knowledgeable of them and the basis of his belief is either imitation heard from the parents or a commoners research about his circumstances or hearing from the tongues of the jurists. in short it is obtained.
يجب على المخالف الاتباع نعم اختلفوا في انه هل يطلق اسم الخطأ على الفرقة الأخرى في غير انكار واعتراض ام لا وقولهم ان خصمك يقول انت مخطئ فإن كان هو مصيبا فإذا انت مخطئ قلنا ان قال خصمي انت مخطئ أي أظن خطأك فهو صادق وأنا ايضا صادق في قولي اني مصيب ولا تناقض وان قال اقطع بانك مخطئ فليس مصيبا في هذا القول بل بطلان قول من يقطع بالخطأ في المجتهدات ليس مظنونا بل هو مقطوع به في جملة المسائل القطعية الأصولية فالقول ان المصيب من المجتهدين كلاهما أو أحدهما مسألة اصولية قطعية لا ظنية وقد التبست عليهم الاصوليات بالفقهيات الظنية ومهما كشف الغطاء لم يتناقض الكلام فان قيل فإذا رأيتم كل واحد مصيبا فليجز للمجتهد ان يأخذ بقول خصمه ويعمل به لانه مصيب وليجز للمقلد ان يتبع من شاء من الأئمة المجتهدين قلنا أما اتباع المجتهد لغيره فخطأ فإن حكم الله عليه ان يتبع ظن نفسه وهذا مقطوع به فإذا اتبع ظن غيره فقد أخطأ في مسئلة قطعيه اصولية وعرف ذلك بالاجماع القاطع وأما بخبر المقلدين الأئمة فقد قال به قائلون ولكن المختار عندنا انه يجب ان يقلد من يعتقد انه افضل القوم واعرفهم ومستند اعتقاده إما تقليد سماعي من الأبوين وإما بحث عامي عن أحواله وإما تسامع عن ألسنة الفقهاء وبالجملة يحصل