[toward it] as far as he can (1); the two are in agreement and do not conflict unless one of them is unsound.” This view comes closer to the truth than the others.

As for particular cases, revealed texts cannot specify each one individually. Rather, they necessarily require the form of juristic reasoning known as ascertaining whether the operative basis applies. Thus, the Lawgiver cannot specify for every person at prayer the direction of qibla that applies to him, nor can He specify for every judge whether each witness is upright, and so forth.

Since this is so, if they claim that the Imam is infallible in particular cases, this is sheer obstinacy, and no one claims such a thing. Indeed, Ali—may Allah be pleased with him—would appoint men whose treachery, incompetence, or other failings subsequently became clear to him. He once had a man’s hand cut off on the testimony of two witnesses. They later said:

“We were mistaken.”

He replied:

“Had I known that you acted deliberately, I would have cut off both your hands.”

The same was true of the Prophet—may Allah bless him and grant him peace. It is reported from him in the two Sahih collections that he said:

“You bring your disputes before me, and perhaps some of you are more skillful than others in presenting their case. I judge only according to what I hear. Therefore, if I award anyone any portion of his brother’s right, let him not take it, for I am only cutting out for him a piece of the Fire.” (2)

A group of righteous people once brought a claim against some wicked people, who were called: