the Muslims (1); nor is this the position (2) of the Imamis. Their concern with Alī and his Imamate is greater than their concern with the Imamate of the Awaited One, as stated (3) by this author and other Shia shaykhs like him.

Furthermore, if this is the most important matter in religion, then the Imamis have made the worst bargain of all people in religion. For they have made the infallible imam an imam who does not exist and who has brought them no benefit in either religion or worldly life. Thus, from the most important of all religious matters, they have gained none of the benefits of either religion or worldly life.

If they say that what is meant [is that] (4) belief in the rulings of the Imamate in general is the most important matter of religion, this too is false, for it is necessarily known that other matters of religion are more important than it.

If a fourth meaning is intended, it must be explained so that we may discuss (5) it.

The second response is to say: Obedience to the Prophet—may Allah bless him and grant him peace—was not obligatory for people because he was an imam, but because he was Allah’s Messenger to humankind. This status belonged to him both during his lifetime and after his death. Obedience to him is therefore as obligatory for those who came after him (6) as it was for the people of his own time. Among his contemporaries were those present who heard his commands and prohibitions, and those absent to whom someone present conveyed his commands and prohibitions. Thus, just as a person absent from him during his lifetime was required to obey