we conclude the speech with what cuts off the subject of dispute and shows the ultimate fairness so we say let no one think that we stipulate infallibility for the imamate for the scholars differed about its attainment for the prophets and most of them are of the opinion that they were not infallible from minor sins. if infallibility from every slip were considered the governorships would be impossible the judges would be removed and the imamate would be invalidated. how can one rule by stipulating purity from every sin and continuity on the path of piety without being just? it is known that natures are demanding of the self and dispositions are inciting to attain desires and the obligations include such hardship that the strong are unable to bear them and the whispers of the devil and the obsessions of the soul are incited to love the immediate and despise the hereafter and human nature is prone to evil and piety in the swing of passion sometimes overcomes and sometimes fails and the devil does not stop whispering and slips almost run on the breath so how can people get rid of the forbidden and get involved in the forbidden? therefore alshafii may god be pleased with him said in the condition of the justice of the testimony no one is known by pure obedience so that he does not become stained with disobedience and no one is known by pure disobedience so that he does not proceed with obedience and no one is free from confusion but whoever is overcome by obedience in his right is sins and his bad deeds were equal to his good deeds and his good deeds pleased him so his testimony is accepted. we do not stipulate in the justice of the judiciary anything other than what we stipulate in testimony and we do not stipulate in the imamate anything other than what we stipulate.
ونختم الكلام بما يقطع مادة الخصام وتبين فيه غاية الانصاف فنقول لا يظنن ظان انا نشترط في الامامة العصمة فان العلماء اختلفوا في حصولها للانبياء والاكثرون على انهم لم يعصموا من الصغائر ولو اعتبرت العصمة من كل زلة لتعذرت الولايات وانعزلت القضاة وبطلت الامامة وكيف يحكم باشتراط التنقى من كل معصية والاستمرار على سمت التقوى من غير عدول ومعلوم ان الجبلات متقاضية للذات والطباع محرضة على نيل الشهوات والتكاليف يتضمنها من العناء ما يتقاعد عن احتمالها الاقوياء ووساوس الشيطان وهواجس النفس مستحثة على حب العاجلة واستحقار الاجلة والجبلة الانسانية بالسوء امارة والتقى في ارجوحة الهوى يغلب تارة ويعجز تارة والشيطان ليس يفتر عن الوساوس والزلات تكاد تجرى على الانفاس فكيف يتخلص البشر عن اقتحام محظور والتورط في محظور ولذلك قال الشافعي رضى الله عنه في شرط عدالة الشهادة لايعرف احد بمحض الطاعة حتى لا يتضمخ بمعصية ولا أحد بمحض المعصية حتى لا يقدم على طاعة ولا ينفك احد عن تخليط ولكن من غلبت الطاعات في حقه المعاصي وكانت تسووه سيئته وتسره حسنته فهو مقبول الشهادة ولسنا نشترط في عدالة القضاء الا ما نشترطه في الشهادة ولا نشترط في الامامة الا ما نشترطه