The removal (1) of defilement does not [entail that] he (2) is infallible with respect to error, by consensus. This is demonstrated by the fact that Allah did not intend error to be removed from the Prophet’s Household, for, according to them, that is beyond their power. Error is forgiven, so its occurrence causes no harm. Moreover, [error is not included] (3) within the general meaning of defilement.

Furthermore, no one except the Messenger of Allah—may Allah bless him and grant him peace—is divinely protected from being left to persist in an error. Yet they restrict this protection to the Imams after him, whereas Ali, Fatima, and other members of the Prophet’s Household all share in the removal of defilement. We also know that Ali was too mindful of Allah to lie deliberately, just as Abu Bakr, Umar, Uthman, and the others were too mindful of Allah to lie deliberately.

Yet suppose it were said to the person adducing this verse as proof: “You have provided no evidence that lying is a form of defilement. If you provide no evidence of that, then—even if (4) defilement is assumed to have been removed—its removal does not necessarily preclude even a single lie. That is so in the case of one (5) who adduces the Quran as proof, even though the Quran contains nothing indicating the actual removal (6) of defilement, that lying and error are forms of defilement, or that Ali said this. Even if any of this were sound, it could be established only through premises that are not in the Quran. Where, then, are the Quranic proofs for the Imamate? Who would make such a claim except one numbered among the people of disgrace and remorse?”