is an ambiguous expression. For it is said that Allah is able to make this body black and white, moving and motionless, dead and alive. This is correct in the sense that, if Allah wills, He makes it black (and if He wills, He makes it white); if He wills (1), He gives it life, and if He wills, He causes it to die. What is not meant, however, is that it becomes both white and black at the same time, for the conjunction of two opposites (2) is intrinsically impossible. It is therefore not a thing at all and, by universal agreement, is not called a thing. Nor is it encompassed by the general meaning of His statement:

“Allah has power over all things.”

[Surah al-Baqara: 284]

Accordingly, when you say, “He is able to appoint an infallible imam (3),” if you mean that He is able to appoint an imam and inspire him to perform acts of obedience and refrain from sins, there is no doubt that Allah is able to do that and more. He is likewise able to make all human beings infallible like the imam by making every human being a prophet. This and similar things are within Allah Most High’s power.

But if you mean that, along with this, His wise purpose that is incompatible with such an appointment would also be realized—a purpose that can exist only in the absence of such an appointment—then this entails combining two opposites. How, then, do you know that there is no form of wisdom incompatible with [the existence of] (4) such an imam?

Even if the only such wise purpose were the immense reward of those who obey when they have no infallible imam—for knowing what constitutes obedience and acting upon it is then more difficult—the reward for doing so would be greater (5). This reward would be lost through the existence of an infallible imam.