The two parties (i.

The two parties (i.e., the Shi'a and the Sunnis) have followed the above- mentioned theories in appointing the successor after the Prophet, may Allah bless him and his family.[^2] As the two parties have differed over the ways of appointing the successor to authority, they have differed over changing and removing him from office. So according to the first (i.e., the Sunni) theory, the successor is removed from office when other than him is successful in overcoming him or when necessary.

According to the theory of the text (i.e., the textual nomination), no one has the right to change the successor or to remove him from office. The successor appointed by the textual nomination was not liable to any defect. That is because his position was like that of the Prophet. In other words he was infallible as the Prophet was. They both got their infallibility from Allah, the Great and Almighty.

The infallibility of the nominated successor was like that of the Prophet himself, may Allah bless him and his family. So the caliphate or the succession after the Prophet, according to the first or the Sunni theory, is general supreme authority. It is restricted by a special constitution, and it is, in fact, like modern governments. It does not differ from them but in the constitution or as they differ from each other.

Besides the holiness of such caliphate is among the qualities of the person whom the people elect. Also it is among the qualities of the person who takes it by force. Such a person is some times the best of all people in holiness, and sometimes the most rebellious of them against the religion and good manners. However, the caliphate or the succession after the Prophet, according to the textual nomination or the Shi'ite theory, is a Divine office.

So the obedience of the successor is religiously obligatory, namely as the obligatory obedience of the Prophet. Besides The caliphate, in this sense, is the shade of Prophethood which is related to the sky. However, the caliphate is related to the sky through the Prophet. For he was the source of its spirit as he was the source of the text concerning it. As for the holiness of the second kind of caliphate, it is natural and constant as that of Prophethood itself.

In other words each of the successors appointed according to the textual nomination was the holiest and the best figure of all people.