war and the judge entrusted with adjudication: they do not treat his statements (1) as universal law binding upon everyone, regard him as protected from error, or claim that he knows the whole religion.

Nevertheless, those among them who erred did so in two respects. First, they obeyed their rulers absolutely, saying, “Allah has commanded us to obey them.” Second (2), some of them said, “When Allah appoints a caliph as successor, He accepts his good deeds and pardons his evil deeds.” Yet how can the error of these people compare with the misguidance of the Rāfidis, who maintain that the imāms are infallible?

Moreover, it has become clear that every position they alone held in opposition to the majority of Ahl al-Sunnah was mistaken, while any correct position they held (3) was also held by either the majority of Ahl al-Sunnah or some of them. We do not say (4) that all the groups of Ahl al-Sunnah are correct; rather, some among them are correct and others mistaken. However, each of their groups is correct [in more respects] (5) than the Shia, and the Shia’s errors (6) are more numerous.

[As for every position maintained exclusively by the Shia, to the exclusion of all Sunni groups, it is entirely mistaken. They hold no correct position that has not also been stated by some of Ahl al-Sunnah] (7).

This much, in the present context, suffices to invalidate his claim that the Imāmī position carries greater weight. For from this alone (8), it becomes clear that the doctrine of Ahl al-Sunnah carries greater weight—and each occasion calls for its own discussion.