If, however, he means that anyone who says He acts without wisdom is necessarily committed to allowing that this could occur [from Him] (1), that its occurrence from Him is possible (2), and that if He did so He would not be unjust, then there is no doubt that this is indeed the position of these people. They explicitly state it (3). Most of Ahl al-Sunnah, however, do not hold this view. Rather, they maintain that Allah is exalted and sanctified above such a thing. Yet even on that view, it does not follow (4) that obedience is folly. It would be folly only if its existence were no different from its absence, whereas the Muslims agree that its existence is beneficial and its absence harmful. Although they disagree over whether the Lord could do (5) otherwise, their disagreement concerns possibility, not actual occurrence.

The third aspect:

It may be said that even if it were assumed that this could occur, obedience would not be folly. These Imāmīs, together with Ahl al-Sunnah wa al-Jamā'ah (6), hold that those who commit major sins may be forgiven; and the Mu'tazilites, together with Ahl al-Sunnah, hold that avoiding major sins may expiate minor sins. Despite this, avoiding both major and minor sins is not folly; rather, such avoidance is obligatory by consensus.

The fourth aspect:

It may be said that performing voluntary acts of worship is not folly by consensus, even though Allah may reward (7) the servant without them for other reasons (8). Thus, whatever is known to be beneficial