This article is derived from the book "A Rational Discourse on Principles with the Twelver Sect" authored by Dr. Ahmad bin Saad bin Hamdan al-Ghamdi رحمه الله, translated into Urdu by Shafiq-ur-Rahman Shah.
"Imamate, like Prophethood, is a divine position. Just as Allah selects whomever He wills from among His servants for Prophethood and supports them with miracles that are akin to divine texts, likewise, Allah chooses whomever He wills for Imamate and commands His Prophet to appoint that individual as the Imam after him."
[Asl al-Shia wa Usuluha, p. 5]
If indeed Imamate were similar to Prophethood, Allah would have certainly revealed explicit texts concerning it—just as He did regarding Prophethood. This very absence refutes the claim that the Qur’an contains clear texts on Imamate and undermines the belief that Imamate is on par with Prophethood.
[Surah At-Tawbah: 40]
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ...
This verse affirms divine support for the Prophet ﷺ. If the Imam holds a similar divine status, why was he not supported likewise?
If you claim that the Imam was aided, by whom was this support rendered? If it was through a few companions, how could that be sufficient when hundreds in Makkah failed to offer such support?
If the Shia claim that Allah supported Imam Ali رضي الله عنه through his sword, why then did that same sword not prevail over Amir Muawiyah رضي الله عنه when victory was needed the most?
Was the divine support given only during the Prophet’s lifetime? What benefit is such support if it does not extend to the continuity of the religion after his death?
Why was the religion withheld in concealment? And how will the Mahdi implement it—will he receive divine supporters unlike previous Imams?
Why did Allah not grant these very supporters to Imam Ali رضي الله عنه or even to the Prophet ﷺ after his passing?
Why did he:
These actions refute the notion of enmity and instead affirm mutual respect and brotherhood.
Shia references confirm this:
Similarly, daughters were named after Aisha رضي الله عنها by Imam Musa al-Kadhim and others. This undeniably demonstrates affection and respect.
If these companions were as reviled as Shia doctrines suggest, then naming children after them would be the gravest form of hypocrisy—which is inconceivable from such noble personalities.
If he had divine support and a loyal army, why would he compromise with a so-called disbeliever (according to Shia belief) like Muawiyah رضي الله عنه?
Would an infallible Imam, who is immune to error, ever consent to a truce that allows disbelief to prevail?
If Imam Hasan could relinquish Imamate for personal safety, does this not invalidate the belief in the indispensability of Imamate?
Would any righteous Muslim—let alone an infallible Imam—sacrifice the religion’s supremacy for self-preservation?
How then can the example of someone like Khomeini, who risked his life for his beliefs, surpass that of Imam Hasan رضي الله عنه?
Conclusion:
All these contradictions strongly challenge the Shia claim that Imamate is akin to Prophethood. Historical actions, naming patterns, and logical reasoning all point to mutual respect between the Companions and the Ahl al-Bayt, and expose the internal inconsistency within the doctrine of Imamate as presented by Twelver Shia theology.
◈ The Shia Belief: Imamate is Like Prophethood
The Twelver Shia believe that aside from explicit revelation, the matters of Imamate are akin to Prophethood. A prominent contemporary Shia authority, Muhammad Hussain Aal Kashif al-Ghita, states:"Imamate, like Prophethood, is a divine position. Just as Allah selects whomever He wills from among His servants for Prophethood and supports them with miracles that are akin to divine texts, likewise, Allah chooses whomever He wills for Imamate and commands His Prophet to appoint that individual as the Imam after him."
[Asl al-Shia wa Usuluha, p. 5]
❖ A Brief Reflection on Aal Kashif al-Ghita's Statement:
Why then does Allah not issue a command for appointing the Imam? Why is such a vital matter not addressed clearly in the Qur’an, particularly when Shia believe that Imamate is like Prophethood?If indeed Imamate were similar to Prophethood, Allah would have certainly revealed explicit texts concerning it—just as He did regarding Prophethood. This very absence refutes the claim that the Qur’an contains clear texts on Imamate and undermines the belief that Imamate is on par with Prophethood.
❖ If Imamate Were Like Prophethood, Then Support Would Be Obligatory:
If Imamate is like Prophethood, then logically Allah should aid the Imam just as He aided His Prophet Muhammad ﷺ. Allah says:[Surah At-Tawbah: 40]
إِلَّا تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ...
This verse affirms divine support for the Prophet ﷺ. If the Imam holds a similar divine status, why was he not supported likewise?
If you claim that the Imam was aided, by whom was this support rendered? If it was through a few companions, how could that be sufficient when hundreds in Makkah failed to offer such support?
If the Shia claim that Allah supported Imam Ali رضي الله عنه through his sword, why then did that same sword not prevail over Amir Muawiyah رضي الله عنه when victory was needed the most?
Was the divine support given only during the Prophet’s lifetime? What benefit is such support if it does not extend to the continuity of the religion after his death?
❖ The Alleged Future Victory by the Hidden Mahdi:
If dominance of the religion is deferred to the reappearance of the hidden Mahdi, then what purpose did the divine religion, the greatest Prophet, and the mightiest Book serve? Has humanity remained deprived of its complete implementation for over a millennium?Why was the religion withheld in concealment? And how will the Mahdi implement it—will he receive divine supporters unlike previous Imams?
Why did Allah not grant these very supporters to Imam Ali رضي الله عنه or even to the Prophet ﷺ after his passing?
❖ Contradictions in the Claim of Imamate:
If Imam Ali رضي الله عنه truly believed in his divine appointment, and denial of his Imamate constitutes disbelief, why did he live under the rule of the three caliphs without migrating to seek support like the Prophet ﷺ?Why did he:
- Pledge allegiance to the three caliphs?
- Pray behind them despite the Shia claim of their disbelief?
- Marry a war captive under their command?
- Give his daughter in marriage to Umar رضي الله عنه?
- Name his sons Abu Bakr, Umar, and Uthman?
These actions refute the notion of enmity and instead affirm mutual respect and brotherhood.
❖ Names of Imam Ali’s Children Reflect Respect:
Imam Ali رضي الله عنه named his sons after Abu Bakr, Umar, and Uthman رضي الله عنهم. Historical Shia sources such as Al-Irshad, Tarikh al-Ya'qubi, and Maqatil al-Talibiyyin confirm this. Even Imam Hasan and Imam Husain رضي الله عنهم named their sons Abu Bakr.Shia references confirm this:
- Al-Irshad, p. 186
- Tarikh al-Ya'qubi, vol. 2, p. 213
- Maqatil al-Talibiyyin, p. 142, 561–562
Similarly, daughters were named after Aisha رضي الله عنها by Imam Musa al-Kadhim and others. This undeniably demonstrates affection and respect.
If these companions were as reviled as Shia doctrines suggest, then naming children after them would be the gravest form of hypocrisy—which is inconceivable from such noble personalities.
❖ Imam Hasan’s Abdication of Imamate:
Why did Imam Hasan رضي الله عنه relinquish Imamate if it was a divine appointment essential to the religion?If he had divine support and a loyal army, why would he compromise with a so-called disbeliever (according to Shia belief) like Muawiyah رضي الله عنه?
Would an infallible Imam, who is immune to error, ever consent to a truce that allows disbelief to prevail?
If Imam Hasan could relinquish Imamate for personal safety, does this not invalidate the belief in the indispensability of Imamate?
Would any righteous Muslim—let alone an infallible Imam—sacrifice the religion’s supremacy for self-preservation?
How then can the example of someone like Khomeini, who risked his life for his beliefs, surpass that of Imam Hasan رضي الله عنه?
Conclusion:
All these contradictions strongly challenge the Shia claim that Imamate is akin to Prophethood. Historical actions, naming patterns, and logical reasoning all point to mutual respect between the Companions and the Ahl al-Bayt, and expose the internal inconsistency within the doctrine of Imamate as presented by Twelver Shia theology.
