Shiite and Sunni have only a difference regarding the issue of imamate. The Shiite say Imam should be innocent and should be elected by God, the Sunni say infallibility  is non a characteristic of Imam and the people might elect for themselves Imam to follow him. The rest of the issues making the difference between two groups, all follow the problem and serve as subsidiaries of this principle.

Necessity of an innocent Imam among the society: Imam is the person who establishes discipline in the world of humanity and in society. Imam should profit from dignified power, steady thought and powerful mind to supervise the actions and behaviors of the nation and to establish order and balance among the people. Thus, the leader of the society and Imam of the people should be innocent, lacking any fallacy and error, enjoying a deep through and a wide chest reflected by divine light, a heart lighted by metaphysical confirmation to supervise the behaviors and even the memories of each of the members of the society.  Shiite, in general, considers infallibility  as characteristic of all the prophets and Imams.

Infallibility  of the prophets is considered in three subjects:

1. Firstly, in the subject of inspiration, i.e. heart of the prophet should be so that it does not make a mistake when it is inspired and shall not alter the message, receiving it just it is sent to him.
2. Secondly,  the subject of advertisement and transfer of inspiration, i.e. just as the prophet has been inspired, he shall send it and shall not make a mistake in transfer of inspiration.
3. Thirdly, the case of sin is considered, i.e. he shall not commit any act despite his position as a creature and his respect, which might disrespect the rank of Imam, whether in speech or in act.

In general the three stages might be summarized in existence of a case on the part of God in human being to protect him against sin.

But, in the three stages of infallibility, some Koran verses read:

“There were some members of the unified nation. So, God elected the prophets to promise to the people and to warn them and sent with the prophets, the books to order the people to the truth and to judge them about their differences and the people had no difference, except those who felt jealous after they received the messages and God guided those who joined the truth as He ordered them and God shall guide those whom He wishes. (Sura: Baghareh, Verse: 213)

According to this verse, election of prophets means their inspiration and the book is what guides the people to the truth, which shows all the time the way of God and goodness. Thus, it shall be essential to keep the prophets protected of all the errors and sins in transfer of the message of God. If for instance, heart of a prophet makes a mistake in sending the inspiration, the purpose of mission has not been fulfilled. This is the meaning of infallibility in both stages of being inspired and its transfer.

But, in the third stage which is infallibility against sin, if a prophet commits sin, he will show otherwise by his act, because a wise man shall not take an action, except if he considers it good, so if he commits a crime, while he tells others not to do this, it will create a discrepancy and he has propagated discrepancies by his acts and his speech. He has prohibited the people to do it in his speech, while has proved it in his own act.

It is obvious that propagation of discrepancies shall not deem as propagation of trugh, because each of them shall cancel the other and God Who has elected the prophets to propagate the truth, shall not let them propagate discrepancies.

Imam, who is  guarding the religion and elaborating the decree of God and protecting the law for the nation shall enjoy the heart and comprehension of prophets and shall not be different with the prophet in this regard, except in the case that the prophet brings religion and book to the people and Imam protects and propagates the same and the same proofs of infallibility of the prophets apply on Imams.

Based on the above-mentioned cases, infallibility of the innocent relatives of prophet (peace be upon them) will also be proved and it can be stated that all the exaggerated words having been uttered about personality of Imam Hossein (p.b.u.h.) and the other innocents who were present in the event of Karbala, are all alterations having presented about personality of such great people and might not be accepted. Though, their personality and physical powers are above those of the ordinary people, but it is not so that they hold imaginary, legend like characters. Considering, Imam Ali (p.b.u.h.) we, the Shiite have told many legends. It is obvious that Imam Ali (p.b.u.h.) was an extraordinary man, there is no discussion. Friend and foe acknowledge that brevity of Imam Ali was above the level of the ordinary people. But, the makes of the legends and myths have not sufficed it, by any means. They think infallibility of a person means that he is a legend, while the innocent relatives of the prophet, like the other people, hold material aspects and limitations. He is the God who has created me and holds good names. All what is in the sky and on the land praise Him and He is the dearest, the wisest. (Sura: Hashr, verse: 24).

Many of the speeches of those who praise him, hold no basis and they only mention the issues to make the people cry and unfortunately, such speeches has made alterations in the event of Karbala and has created the thought in the minds of the people that the goal is to cry on Imam Hossein (p.b.u.h.). Though the cases which are mentioned are either lie or hold no basis, but the same lying facts have made the people far from the uprising and epic of Asoura, so that the people do not study about the reality of such a big movement, but they suffice the painful speeches.

Some cases of alterations are as follows:

As it was mentioned some alterations have been made in the reality of the event of Ashoura, both spiritually and verbally, the same alterations have made the great historical deed and the large education source ineffective and sometimes diversely effective.

Such factors are of two kinds. One is general facts, i.e. in general, there factors which alter the history and are not related to the event of Ashoura. For example, the enemies motives’ is always among the factors which alter an event.

Of course, the enemy was not able to alter the event of Karbala, but unfortunately all the alterations in the event of Karbala were on the part of the friends.

The second factor is man’s intention and love of myths and legends which exists throughout the history of the world. There is no problem for the peoples’ making myths and legends, but the leaders, whose rebel, movement and act serve as the deeds and the contention should not be altered.

The third factor is a private one. These two previously mentioned factors exist in all the histories of the world, but considering the event of Ashoura, as a movement and special factor, the story was changed and forged.

The leaders of the religion has ordered strictly since the time of the prophet (p.b.u.h.) and the pure relatives of prophet (p.b.u.h.) that the name of Hossein son of Ali shall stay alive forever and the story of his rebel should be revived every year. Imam Hossein (p.b.u.h.) is the practical sample of the Islamic rebels. They wanted the school of thought of Imam Hossein alive, they wanted the catchword: “Death is better than the disgraceful life”, remain alive.

The case that the system of Hossein is a separate system and that every means is applied to make the people cry, the same lie and delusion became a big factor of forgery and alteration. The fact that to make the people cry for Imam Hossein (p.b.u.h.) it shall be permitted to use every means, is despite what Imam Hossein (p.b.u.h.) wished for. Imam Hossein (p.b.u.h.) was martyred so that Islam would promote.

Considering the above-mentioned facts, the goal does not justify the means. Today, if some one wants to cry for Imam Hossein (p.b.u.h.), he shall cry on the alterations and lies, while the goal is not just to cry on Imam Hossein (p.b.u.h.).

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