under any circumstances (1), nor has any scholar transmitted this from the Messenger of Allah—may Allah bless him and grant him peace—(2), whether by a specific report (3) or by a general transmission. Rather, we know with certainty from the conduct of the Messenger of Allah—may Allah bless him and grant him peace—that he did not (4) mention the Imamate to people when they wished to enter his religion, either in general terms or with reference to a particular individual. How, then, could it be the most important requirement among the rulings of religion?

Another point demonstrating this is that—even assuming that knowledge of the Imamate is necessary—none of the Companions who died during the lifetime of the Prophet (5)—may Allah bless him and grant him peace—had any need for it. Nor did those among them who lived on (6) beyond the death of the Prophet—may Allah bless him and grant him peace—need to abide by its ruling before then. How could the noblest issue for Muslims and the most important requirement in religion be something that no one needed during the lifetime of the Prophet—may Allah bless him and grant him peace? Were not those who believed in the Prophet [—may Allah bless him and grant him peace—] (7) during his lifetime, followed him inwardly and outwardly, and neither apostatized nor altered the religion the best of creation, by the agreement of all Muslims—Ahl al-Sunnah and the Shia? How, then, could the finest Muslims have had no need for the most important requirement in religion and the noblest issue for Muslims?

[The Rāfidah’s Claim That the Imamate Is the Most Important Matter, and the Response to It]

If it is said: The Prophet—may Allah bless him and grant him peace—was himself the imam during his lifetime, and an imam is needed only after his death; therefore, this issue was not the most important matter of religion