more perfect than one who has an impediment that prevents him from attaining what he wills, and who depends upon a helper without whom he can neither will nor do what he wills.

But if it is said:

He does whatever He wills in the sense that His actions are not governed by the dictates of knowledge and wisdom; rather, He acts foolishly, while another does whatever he wills but his will is coupled with knowledge and wisdom—the latter would be more perfect.

The matter may be summed up as follows:

Perfect power is an attribute of perfection, and a will that takes effect without requiring any assistant or being opposed by any impediment is likewise an attribute of perfection.

As for a will that makes no distinction between one object and another, but regards every kind of object alike, this is not an attribute of perfection. Rather, it is the will that distinguishes between objects as knowledge and wisdom require that is characterized by perfection. Thus, whoever detracts from His power, creation, or will has not duly esteemed Him; and whoever detracts from His wisdom or mercy has not esteemed Him as He deserves. The perfection that is His due requires affirming both.