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1. There is no question as to the necessity of appointment of the Imam, leader or ruler of an Islamic society. The point of difference, however, is that the Ash'arites say that the appointment of the Imam is an obligation of the people themselves, and base their argument on quoted traditional evidence (adillah naqliyyah).
The Mu'tazilites and the Zaydiyyah, too, consider the appointment of the Imam the duty of the people, but base their argument on rational reasons (adillah `aqliyyah).
The lmamiyyah Shiites, in accordance with the belief in Divine Grace (al‑Lutf), believe the appointment of the Imam to be incumbent upon God.
2. About the infallibility (`ismah) of the Imams, the Imamiyyah and the Isma'iliyyah consider infallibility as a necessary attribute of an Imam; but other Islamic sects have rejected the idea of necessary infallibility for an Imam.
According to the reasons Nasir al‑Din Tusi has set forth in his Tajrid, not only an Imam should be free of sin, but he should be immune from committing errors and mistakes as well.
3. Should there be any explicit Divine decree (nass) about the appointment of Imams?
The `Abbasids believe that Imamah (leadership) is proved either through nass (explicit text or decree) or through inheritance. The Zaydiyyah hold that Imamah is proved through nass or through the Imam's calling upon the people to himself. And many are of the opinion that in appointing an Imam it is necessary either to have an explicit decree (nass); or eminent persons who are responsible for deciding the affairs of the society should accept the Imam as such.
But the Shiites say, since `ismah (absolute infallibility) is a concealed matter and none other than God knows about it, only God can appoint the Imam, and thus there is no way other than that of nass.
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