Ali Ibn Abi Talib - Volume 2 of 2

354 'Ali's attitude towards the Kharijites and Shia
the early generations differed as to the interpretation of this
verse, but according to the majority, it bas nothing to do with the
imamate or leadership at all. Those who did interpret it along the
lines of imamate (leadership) interpreted it as referring to
leadership in knowledge, righteousness and setting an example.
not imamate according to the R%c$i concept.371
@) Even if the verse was about imamate (rnlership), there is nothing
to indicate infallibility. It cannot be said that one who is not a
wrongdoer is thus infallible - that he never makes a mistake,
forgets anything, is absent-minded, or the like, as with the Shia
concept of infallibility. According to their view, the one who
forgets and the one who makes a mistake are both wrongdoers,
but no one agrees with them on that, and it is not in accordance
with the basic principles of Islam. It is quite clear that there is a
big difference between denying the attribute of wrongdoing and
affirming infallibility, because saying that someone is not a
wrongdoer is an affirmation of his good character, not of
infallibility in the Shiite sense.37z
(c) Their argument that the one who does wrong and then repents
from it is still described as a wrongdoer, and that repentance does
not help to take away this description of being a wrongdoer, is
not acceptable. The greatest of wrongdoing is polytheism, and
Allah (&) says: $It is those who believe [in the Oneness of Allah
and worship none but Him Alone] and confuse not their Belief
with @ulm [wrong, i.e. by worshipping others besides AUah]...)
(Qur'an 6: 82) He also explains what is meant by wrongdoing in
the verse: (Join not in worship others with Allah. Verily, joining
others in worship with Allah is a great mulm [wrong] indeedb
(Qur'an 31: 13). Yet despite this, Allah says concerning the
disbelievers: $Say to those who have disbelieved, if they cease
[from disbelief], their past will be forgiven) (Qur'an 8: 38).