Q: You say according to our doctrine concerning the Imams relating Shiite to the Jafari sect is inaccurate, how do you explain this point?
A As you already know, Islam is divided into several sects or legal schools such as the Shafi’is, Hanbalis, Malikis, and Hanafis, not to mention that some people claim that the Shiite branch of Islam is related or originates from the Jafari sect. According to our doctrine, the Imams of the People of the Household (a.s.) were not ordinary jurisprudents. Take for example Abu Hanifa, Ibn Hanbal or others even the Muslim jurisprudents who imitate or follow them actually, while sometimes they prove to be right, some other times they happen to be wrong. Equally the same with us when we follow or imitate Al-Sayyed Al-Khou’i and Al-Sayyed Al-Khumeini; the Imams of sects are imitated by those who believe in their jurisdiction. As for when we follow the Imams of Ahlul-Bait (a.s.), we do so because we believe in their infallibility and their soundness, and thus they are not the advocator of a certain sect such as the sect of Abi Hanifa, which is called a point of view. Truly, when we follow Imam Al-Sadiq (a.s.), we are not following a particular point of view that can be right or wrong; nay, it is always right for he says (a.s.): My words are the words of my father, and the words of my father are the words of my grandfather, and the words of my grandfather are the words of Al-Hussein, and the words of Al-Hussein are the words of Al-Hassan, and the words of Al-Hassan are the words of the Commander of the Faithful, and the words of the Commander of the Faithful are the words of The Messenger, and the words of The Messenger are the words of Allah , the Great and Almighty. So, when we listen to the opinion of Imam Al-Sadiq (a.s.) with regard to some issue, it is like listening to the opinion of The Messenger(p.) who never goes wrong.
Therefore, Shiism is not a jurisprudential sect that just like any other sect oscillates between being right and being wrong; nay, it is the sect of Islam that {No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise.} (41: 42). It is the sect of Islam that extracts its authenticity from the original, fundamental, conclusive sources of the Imams (a.s.).
In fact, this is the meaning of the saying that the “Imams are narrators; the saying which might have been repeated in my general and private speeches the same as the erudite Sayyed Muhammad Taqi Al-Hakim in his book Al-Usul Al-Amma Lil-Fiqh Al-Muqaran’ (The General Principles of Comparative Jurisprudence). When saying that the Imams are narrators, we do not mean that they are regular relators giving an account of something; what we rather intend to say is that they relate the words of The Messenger in all their discourses whether when aiming at narrating a story about The Messenger (p.) , or when carrying out a general conversation. Actually, in their speeches, the Imams deliver no personal arguments dictated by their personal viewpoints that might disagree with the words of Muhammad(p.) their information are rather derived from the original, clear and pure source of Islam, that is always in the right, and never from other interpretive sources that might be mistaken.

Q: How did Muhammad(p.) appoint Ali (a.s.) as his successor; was it just a nomination as some scholars claim or did he appoint Ali for succession as an adherence to the order of Allah , to Whom be ascribed all perfection and majesty?
A Regarding this particular point of concern, we believe that the Prophet (p) had appointed Ali (a.s.) (in the day of Al-Ghadir) by an order of Allah , to whom be ascribed all perfection and majesty, taking into consideration the following verse that had been revealed during that day: {O Messenger! Proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief).} (5: 67). This verse clearly signifies that if, you, meaning the Prophet(p.) , do not proclaim what Allah, the most Exalted, had revealed to you concerning Ali (a.s.) ; it would be as if you have achieved nothing. The tone of this verse does not imply a threat to The Messenger(p.) but it embraces lots of strength since the question of the leadership of the Commander of the Faithful (a.s.) ¨”considering that he is the best, the most knowledgeable and qualified “ constitutes the greatest and safest guarantee assuring the continuance of the Islamic nation’s abidance by the path set by The Messenger(p.) , knowing that Ali (a.s.) descends from the same origin of Muhammad(p.) that he is like his brother, and that he is to him like Haroun after Moses.
Furthermore, the Prophet(p.) once said to Muslims: “Am I not closer to you than your own selves? (Meaning that I have more power over believers than they have over themselves) The believers answered him: “O Yes! Indeed. The Prophet then said: “May God bear witness” and later on he added: “Verily, to whomever I am the leader, then Ali is also the leader. Actually, leadership represents one of the ruler’s elements of authority. Allah has given His Messenger (p) this privilege; that is, to have more authority on the believers than their own selves. Afterwards, Muhammad (p.) endowed the same privilege on Ali (a.s.) (meaning that whomever you are closer to than his own self, Ali is also closer to than his own self). Well, do you consider this as nomination or appointment?! Absolutely, it is appointment. The following verse was next revealed: {This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.} (5: 3) Muhammad (p.) is said to have pitched a tent for Ali and asked Muslims to greet him as being the Commander of the Faithful. The Second Caliph is reported to have said: “Hooray! ­ Congratulations to you, Ali, you have become my leader and the leader of all believers, men and women. So, it was a case of appointment where the Messenger (p.) implemented the order of Allah, to Whom be ascribed all perfection and majesty.
As a matter of fact, when studying all the speeches of the Prophet(p.) concerning the right of Ali (a.s.) to the Imamate, we find that they were all focused on deepening the Islamic mentality in general by considering Imam Ali (a.s.) the person who is supposed to assume the mission of caliphate in view of his competence, qualifications and abilities. The appointment of Allah, to whom be ascribed all perfection and majesty, and the Prophet(p.) to Ali (a.s.) was actually based on these facts. It goes without saying that the role of the Prophet(p.) will not stop at the limit of nominating a certain person in such vital and sensitive issue that will decide on the future and movement of Islam; indeed, his role is to settle the question of Imamate, and to plan Muslims’ future with regard to leadership.

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