As for the Rāfidī’s statement:

“It is the imam’s role to perfect his subjects, so how can he ask them to perfect him?”

There are several answers to this.

First: We (1) do not concede that the imam perfects them without their also perfecting him (2). Rather, the imam and his subjects cooperate in righteousness and piety, not in sin and aggression, just as do those who lead an army, a caravan, the prayer, or the pilgrimage and those under their leadership. The religion has already been made known through the Messenger, so no part of it remains the imam’s exclusive possession. Nevertheless, independent scholarly judgment is necessary in particular matters. If the truth concerning them is clear, he commands that it be followed. If it is clear to the imam but not to his subjects, he explains it to them, and they must obey him. If it is unclear to them, they consult together until it becomes clear. If it becomes clear to one of the subjects but not to the imam, that person explains it to him. If their scholarly judgments differ, the imam’s judgment is the one to be followed, since one must be given precedence, and the reverse is not possible.

This is comparable to what the Imāmī Rāfidīs say concerning the deputies of the infallible imam: even if the general principles are clear to them, independent scholarly judgment is still necessary to clarify particular matters. Accordingly, every imam is a deputy of the Messenger of Allah—may Allah bless him and grant him peace—whose infallibility is beyond doubt. His deputies have a greater right to be followed than the deputies of anyone else. Calling them his deputies means that they must discharge the responsibilities he discharged; it does not mean that he appointed them as his successors. Obedience to the Messenger is obligatory upon everyone holding authority, whether he was appointed (3) by the Messenger or by someone else. Obeying him after his death is like obeying him during