We should know that there is dispute in the community whether declaration of Imamate is necessary or not; and in case it is necessary, whether it is obligatory on Allah or the Ummah? There is also controversy whether it is obligatory due to reason or due to legislation of Islamic law. The dispute in this regard among the Muslims is of no use; on the contrary, the consensus that the delivered sect has reached is that it is rationally obligatory on the Almighty Allah to appoint an Imam.

The following are some of the reasons why it is so:

First Reason

Every proof, which proves the necessity of sending of prophets, also proves the appointment of the Imam, because it is known that people require a leader to administer their religious and worldly affairs, who should guide them to the right path in different matters and decide on the disputes that arise in their society with equity and justice.

All intellects are unanimous on this; and such a person is either a Prophet or an Imam, who is his representative; especially after the Messenger of Allah (S), who is the seal of the prophets; and there is no possibility of another prophet.

Second Reason: Appointment Of The Imam Is A Grace And Grace Is Obligatory On Allah

It is that the appointment of the Imam is a grace and grace is rationally obligatory on the Almighty Allah. Also, it is incumbent of God to act in the best interest of humanity; and there is no doubt that in all conditions it is for the well-being of people to have a leader having jurisdiction on their religious and worldly affairs. He is such a leader that when no prophet is present, all authority rests with him.

Third Reason: Prophethood Not Confined

It is that proclamation of prophethood was not confined only to his age; on the contrary, the Holy Prophet (S) is sent for the whole universe till Judgment Day, and he brought a book for them as well as a religious law fixed by the Almighty Allah about everything; so much so that even the manners of eating, drinking, sex, even answering of nature’s call were fixed for them; and rules of obligations, inheritance, transactions and litigations were framed through divine revelation. The office of prophethood lasted for only a short time and apparently a very small number of people accepted Islam, a majority of whom were hypocrites.

Then what rational person will conclude is that the Messenger of Allah (S) should have this great matter unresolved and leave this Shari’ah and Ummah; and Book (Qur’an) and Sunnah and the lies, mistakes, and interpolation without appointing a caretaker of the same. And leave among them a book, which consists of verses, which are brief, ambiguous as well as clear; having apparent as well as hidden meanings; while that book was hardly arranged and not even compiled fully; and whatever was mentioned in it was brief.

That whoever may like, he may interpret it in any way and that the Holy Prophet (S) did not appoint anyone as its interpreter. Or that from thousands of Islamic laws a necessary rule should not be mentioned in it apparently. There is a deep rift between traditions and Sunnah. Should some new converts having corrupted motives be deemed as leaders of the Ummah; to do whatever they liked with Islamic law? That in every matter he should gather the companions and himself act like a donkey caught up in quicksand and ask this one or that one what to do? So that he may act on one of the opinions according to his invalid desires?

Anyone having the least common sense does not attribute such a shameful matter to the Holy Prophet (S) and the Almighty Allah. Despite mercy and grace that He has for mankind, especially with regard to this Ummah, and despite the Prophet’s affection for the Ummah, how can he permit such confusion and deviation? Such a great prophet, who bore all those discomforts and pains on his holy body and sacred soul for the sake of guidance of Ummah, how is it possible that he should divest the matter once and for all without appointing any leader for them?

Even a village headman, when he is unwell, he appoints a caretaker for his lands and property and makes a bequest in his favour and frames rules and regulations for his estate. How could the last prophet of the world be leaving the world without appointing anyone as caretaker for the Book, the Sunnah and his nation? If reason does not decide this, it will not decide anything.

Fourth Reason: All Prophets Appointed Successors

Even the opponents agree that from the time of Prophet Adam (‘a) till the Last Prophet (S) such was the practice of the Almighty Allah with all the prophets that they did not leave the world without appointing a successor. During all expeditions and miscellaneous journeys, it was the practice of the Holy Prophet (S) that he appointed someone as his deputy in Medina. He also personally appointed governors for all Islamic provinces and did not leave the matter at the discretion of citizens of that place. So how can he abandon them in confusion when he was about to undertake an endless journey?

Fifth Reason: Imamate Is Like Prophethood

The position of Imamate, as you are aware, is like the majestic rank of prophethood. If people were capable of choosing an Imam, they could choose a prophet as well and this is untrue according to consensus of all Muslims. Since when have the defective intellects of the Ummah become capable of deciding a matter regarding ordinary people? Many a times it happens that wise men appoint a governor for a particular area, but within a short time he commits some blunders, and they have to replace him.

Therefore, how could the intellect of people fulfil the duty of leadership for the world and religion of ordinary people? Moreover, infallibility is a condition for this post as you must know and no one other than the Almighty Allah can be informed about this matter. There are many rational arguments to support this contention, but there is no scope in this treatise to treat them all; however, we will present a few verses, which prove that an Imam is appointed by the Almighty Allah.

First Proof: Verse Of Fulfilment Of Guidance

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي

“Today have I perfected your religion for you, and completed My favour on you” (5:3).

There is no doubt that the Imam is the greatest divine favour among the pillars of faith and no favour is greater for the well-being of the religion and the world of the Ummah.

Therefore, it is necessary that the Almighty Allah should appoint the Imam for the Ummah. Besides this, there are very widely related traditions recorded through Sunni and Shi’a chains that this holy verse was revealed after the appointment of Amir al-Mu’minin (‘a) as the Imam and the ruler of the community at Ghadir Khumm.

Second Proof

Regarding this holy verse:

وَقَالُوا لَوْلَا نُزِّلَ هَٰذَا الْقُرْآنُ عَلَىٰ رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ

“And they said: “Why is not this Qur’an sent down to some great man [in terms of dignity and wealth] of the two towns [Mecca and Ta’if]?” (43:31).

أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا وَرَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ

“Is it they who would portion out the Mercy of your Lord [regarding the Divine appointment of Muhammad to prophethood]? It is We Who portion out [between them] their livelihood in this world [let alone the exalted rank of prophethood] and We raised some of them above others in ranks so that some may employ others in their work. But the Mercy of your Lord is better than what they amass” (43:32).

Sunni and Shi’a commentators have said that some idolaters of Quraish used to ask: Why this Qur’an was not revealed on the two great leaders of Mecca and Ta’if; like Walid Ibn Mughira of Mecca and Urwah Ibn Masud of Ta’if? These two men were extremely wealthy, and they owned large properties.

The Almighty Allah has in refutation of their invalid view asked: Do they distribute the mercy of your Lord? That is, should He give prophethood to a person of their choice? We have exalted some people in wealth in many ranks in their worldly lives so that they may be needful of each other; so that some may employ the others; and in way the universe should be administered; though the mercy of your Lord is better than the temporal wealth of the world that they gather.

That is, when We have not left to their discretion the distribution of material world and ornaments, having no value at all in Our view and We distribute it ourselves, how can We leave the exalted rank of prophethood to them.

When you realize that the rank of prophethood is like Imamate and no favour after prophethood is equal to Imamate, therefore, it should also not be left at the discretion of people. Allah will not leave it at the discretion of the people even though the opponents might not have bigotry and malice. This is absolutely clear from the captioned verse.

Third Proof

The Almighty Allah says:

وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ

“And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him)” (28:68).

The reasoning of this verse is also clear…that choosing for the world and the hereafter is at the discretion of the Almighty Allah and not the people. Ahl al-Sunnah commentators have narrated that this verse was revealed in refutation of those who used to ask why the Almighty Allah did not bestow prophethood on someone else.

Fourth Proof

There are many verses, which prove that the Almighty Allah has explained many points in the Holy Qur’an like:

مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ

“We have not neglected anything in the Book” (6:38).

Therefore, when the Almighty Allah has mentioned everything in the Book, how is it possible that He should not have mentioned the appointment of the Imam, which is an important matter?

Fifth Proof

He says:

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ

“Obey Allah and obey the Messenger and those charged with authority among you. (4:59).

Thus, like obedience of Allah and the Apostle is general; the obedience of those vested with authority (Ulil Amr) should also be general; and it is known that the Almighty Allah commands obedience of every owner of authority and command in every matter. Therefore, the ‘Ulil Amr’ should also be like the prophet from whom, mistake, sin and forgetfulness do not occur; otherwise, it would be necessary that the Almighty Allah commands to what He has prohibited. Therefore, it is necessary that an Imam, who is infallible, should be appointed by the Almighty Allah. According to consensus, except for the twelve Imams, no one is having this dignity.