It may be said:

Whether the imamate is rationally obligatory is a matter of dispute, as will be explained. Even according to the view that it is rationally obligatory, what is obligatory regarding the imamate is merely one component of the rational obligations. Other matters are more obligatory than the imamate, such as monotheism, truthfulness, justice, and other rational obligations.

Moreover, there can be no doubt that messengership fulfills this obligation, for the purpose of the imamate forms part of the purpose of(1) messengership. Belief in the Messenger therefore fulfills the purpose of the imamate both during his lifetime and after his death, unlike the imamate.

Moreover, consider a person for whom it has been established that Muhammad is the Messenger of Allah, that obeying him is obligatory, and who strives to obey him to the best of his ability. If it is said that he will enter Paradise, then he has no need to investigate the question of the imamate. But if it is said that he will not enter Paradise, this contradicts the texts of the Quran, for in several places Allah—Glorified is He—has promised Paradise to those who obey Allah and His Messenger, as in His words [Most High](2):

“Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. What excellent companions they are!”

[Surah al-Nisā’: 69]

And His words:

“Whoever obeys Allah and His Messenger, He will admit them into Gardens beneath which rivers flow, where they will abide forever. That is the supreme triumph.”

[Surah al-Nisā’: 13]

[Discussion of the Awaited Imam according to the Rāfidis]

Moreover, as for the Master of the Age, to whom(3) they call people, there is no way for people to know him, nor to know what he commands them to do, what he forbids them, or what he tells them. Thus, if—