Fourth:

Regarding his statement, “Allah is able to appoint an infallible imam,” do you mean (1) an infallible person who performs acts of obedience by his own choice and refrains from sins by his own choice (2), while Allah Most High did not create his choice, as they maintain (3)? Or do you mean (4) an infallible person who performs acts of obedience without any choice created (5) in him by Allah?

If they adopt the first interpretation, it is invalid according to their own principles. For in their view, Allah is unable to create a believing (6), infallible person in this sense, just as, in their view, He is unable to create either a believer or an unbeliever in this sense. According to them, Allah has no power over the act of a living, choosing being, nor does He create that person’s particular will to obey rather than disobey.

If they adopt the second interpretation, this infallible person would receive no reward for performing acts of obedience or refraining from sin. Everyone else, who is rewarded for obeying and refraining from sin, would consequently be better than he is. How, then, could an infallible imam who receives no reward be superior to those who do?

This demonstrates the self-contradiction of their doctrine, for they combine two contradictory claims (7): that Allah is obligated to create an infallible person, and that Allah is unable to make anyone infallible by his own choice, such that he is rewarded for performing acts of obedience and refraining from sins.

The fifth approach:

It may be said: Your statement (8), “He is able to appoint an infallible imam,”