during his lifetime; it only became (1) the most important matter of religion after his death.

The response is that this may be answered in several ways:

First: Even assuming this were correct, it would not be permissible to say that the Imamate is absolutely the most important matter of religion, but only that it is so at certain times and not others. During the best of times, it was neither the most important requirement among the rulings of religion nor the noblest issue for Muslims.

Second: Faith in Allah and His Messenger is greater than the question of the Imamate in every time and place. Thus, the question of the Imamate was at no time either the most important or the noblest matter.

Third: It would have been incumbent upon the Prophet—may Allah bless him and grant him peace—to explain it to those of his community who would remain [on] (2) after him, just as he explained to them the rulings of prayer, zakat, fasting, and pilgrimage, and [specified] the matter (3) of faith in Allah (4), His oneness, and the Last Day. It is well known that the question of the Imamate is not explained in the Quran and Sunnah as clearly as (5) these foundational principles.

If it is said: Rather, the Imamate is the most important matter in every age. The Prophet—may Allah bless him and grant him peace—was both a prophet and an imam, and everyone who believed in him knew that he [was] (6) the imam of that age.

The response is: This attempted justification is invalid for several reasons: