This conclusion is inescapable for them. If they say:

“Allah creates the actions of His servants,”

then He could remove the motives driving the wrongdoers, so that the people would be able to obey the infallible person.

If they say:

“He does not create the actions of His servants,”

the reply is:

“A person is infallible only by willing good deeds and not willing evil deeds. Yet, according to you, He cannot change anyone’s will and therefore cannot make him infallible.”

This is also an independent proof that, according to the Qadarites’ position, it is impossible to create anyone infallible. Infallibility requires the servant to will good deeds and not will evil deeds. Since it is the servant himself who originates his will (1), while Allah Most High, according to the Qadarites, has no power to originate anyone’s will, it is impossible for Him to make anyone infallible.

If they say:

“He creates something by which the person’s will inclines toward good,”

the reply is:

“If that compels him, religious accountability ceases. If it does not compel him, it is of no benefit. If this lies within His power according to you, why does He not do it for all His servants? It would be more beneficial for them, since you hold it obligatory for Allah to do what is best for every servant. Nor, according to you, would that preclude reward, just as it does not preclude it in the case of the infallible person.”

The Ninth Argument (2): It may be said:

“A human being’s need for his soul to govern his body is greater than a city’s need for its ruler. Since Allah Most High did not create the human soul infallible, how could He be obligated to create an infallible ruler?

This is despite the fact that a human being can disbelieve inwardly, sin inwardly, and privately engage in acts