– Ali (رضي الله عنه) possessed the knowledge of all Prophets (and more).
– ‘Ali (رضي الله عنه) possessed a complete Qur’an with a divine Tafsir (that is now with a mythical and idle non-guiding ‘Mahdi’).
– ‘Ali having been declared as the direct successor of the Prophet (عليه الصلاة والسلام), written down by the Prophet (رضي الله عنه) himself.
All of them Batini beliefs are nothing but 1001 Sabaite-Persian fairy-tales. A holistic analysis of various authentic narrations (without cherry-pick as usually done by Shi’ites) can easily prove that (and this disprove the Rafidi lie that their pagan religion can be proven from the Sunni Hadith corpus. Yes, it can, with Rafidi decontextualisation of Quranic verses and Ahadith. With that method every falsehood can be somehow justified).
حَدَّثَنَا مُحَمَّدُ بْنُ سَلاَمٍ، قَالَ أَخْبَرَنَا وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ مُطَرِّفٍ، عَنِ الشَّعْبِيِّ، عَنْ أَبِي جُحَيْفَةَ، قَالَ قُلْتُ لِعَلِيٍّ هَلْ عِنْدَكُمْ كِتَابٌ قَالَ لاَ، إِلاَّ كِتَابُ اللَّهِ، أَوْ فَهْمٌ أُعْطِيَهُ رَجُلٌ مُسْلِمٌ، أَوْ مَا فِي هَذِهِ الصَّحِيفَةِ. قَالَ قُلْتُ فَمَا فِي هَذِهِ الصَّحِيفَةِ قَالَ الْعَقْلُ، وَفَكَاكُ الأَسِيرِ، وَلاَ يُقْتَلُ مُسْلِمٌ بِكَافِرٍ.
Abu Juhaifa said, “I asked `Ali, ‘Have you got *any* book (which has been revealed to the Prophet apart from the Qur’an)?’ `Ali replied, ‘No, except Allah’s Book or the power of understanding which has been bestowed (by Allah) upon a Muslim or what is (written) in this sheet of paper (with me).’ Abu Juhaifa said, “I asked, ‘What is (written) in this sheet of paper?’ `Ali replied, it deals with The Diyya (compensation (blood money) paid by the killer to the relatives of the victim), the ransom for the releasing of the captives from the hands of the enemies, and the law that no Muslim should be killed in Qisas (equality in punishment) for the killing of (a disbeliever).
Here another version:
وعن يزيد بن شريك بن طارق قال: رأيت عليا رضي الله عنه على المنبر يخطب، فسمعته يقول: لا والله ما عندنا من كتاب نقرؤه إلا كتاب الله، وما في هذه الصحيفة، فنشرها فإذا فيها أسنان الإبل، وأشياء من الجراحات، وفيها: قال رسول الله صلى الله عليه وسلم : ”المدينة حرم ما بين عير إلى ثور، فمن أحدث فيها حدثاً، أو آوى محدثاً، فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صرفاً ولا عدلاً، ذمة المسلمين واحدة، يسعى بها أدناهم، فمن أخفر مسلماً، فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صرفاً ولا عدلاً، ومن ادعى إلى غير أبيه، أو انتمى إلى غير مواليه، فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل الله منه يوم القيامة صرفاً ولا عدلاً” ((متفق عليه)). “ذِمَّةُ المُسْلِمِينَ”أيْ: عَهْدُهُمْ وأمانتُهُم.”وَأخْفَرَهُ”: نَقَضَ عَهْدَهُ.”والصَّرفُ”: التَّوْبَةُ، وَقِيلَ: الحِيلَةُ.”وَالْعَدْلُ”: الفِدَاءُ.
I saw ‘Ali (May Allah be pleased with him) giving a Khutbah (sermon) from the pulpit and I heard him saying: “By Allah, we have no book to read except Allah’s Book and what is written in this scroll. He unrolled the scroll which showed a list of what sort of camels to be given as blood-money, and other legal matters relating to killing game in the sanctuary of Makkah and the expiation thereof. In it was also written: The Messenger of Allah (ﷺ) said: ‘Al-Madinah is a sanctuary from ‘Air to Thaur (mountains). He who innovates in this territory new ideas in Islam, commits a sin therein, or shelters the innovators, will incur the Curse of Allah, the angels, and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection.The asylum (pledge of protection) granted by any Muslim (even of the) lowest status is to be honoured and respected by all other Muslims, and whoever betrays a Muslim in this respect (by violating the pledge) will incur the Curse of Allah, the angels, and all the people; and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection. Whoever attributes his fatherhood to someone other than his (real) father, and takes someone else as his master other than his (real) master without his permission, will incur the Curse of Allah, the angels, and all the people, and Allah will accept from him neither repentance nor a ransom on the Day of Resurrection.” [Al-Bukhari and Muslim]
Comment: No word about ‘Velowyat’ (Wilayah), and the lion of Allah doesn’t conceal his faith in front of some mortal men, especially not if that faith is supposed to be the foundation of all foundations (Velowyat).
That’s nothing, there are even more explicit statements available that leave no doubt that neither ‘Ali (رضي الله عنه) nor his entire clan (Bani Hashim) ever understood a single of the dozen so-called evidence (such as Hadith al-Ghadir, al-Manzilah, etc.) cited by the Rafidah as a proof for ‘Ali’s divine leadership, this alone proves that the Rafidah have a skewed understanding of all those evidence they cite in their fuitile attempts to prove their rotten religion:
حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا بِشْرُ بْنُ شُعَيْبٍ، حَدَّثَنِي أَبِي، عَنِ الزُّهْرِيِّ، قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَعْبٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ، أَخْبَرَهُ أَنَّ عَلِيًّا ـ يَعْنِي ابْنَ أَبِي طَالِبٍ ـ خَرَجَ مِنْ عِنْدِ النَّبِيِّ صلى الله عليه وسلم وَحَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ حَدَّثَنَا عَنْبَسَةُ حَدَّثَنَا يُونُسُ عَنِ ابْنِ شِهَابٍ قَالَ أَخْبَرَنِي عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ مَالِكٍ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ـ رضى الله عنه ـ خَرَجَ مِنْ عِنْدِ النَّبِيِّ صلى الله عليه وسلم فِي وَجَعِهِ الَّذِي تُوُفِّيَ فِيهِ فَقَالَ النَّاسُ يَا أَبَا حَسَنٍ كَيْفَ أَصْبَحَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ أَصْبَحَ بِحَمْدِ اللَّهِ بَارِئًا فَأَخَذَ بِيَدِهِ الْعَبَّاسُ فَقَالَ أَلاَ تَرَاهُ أَنْتَ وَاللَّهِ بَعْدَ الثَّلاَثِ عَبْدُ الْعَصَا وَاللَّهِ إِنِّي لأُرَى رَسُولَ اللَّهِ صلى الله عليه وسلم سَيُتَوَفَّى فِي وَجَعِهِ، وَإِنِّي لأَعْرِفُ فِي وُجُوهِ بَنِي عَبْدِ الْمُطَّلِبِ الْمَوْتَ، فَاذْهَبْ بِنَا إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَنَسْأَلَهُ فِيمَنْ يَكُونُ الأَمْرُ فَإِنْ كَانَ فِينَا عَلِمْنَا ذَلِكَ، وَإِنْ كَانَ فِي غَيْرِنَا أَمَرْنَاهُ فَأَوْصَى بِنَا. قَالَ عَلِيٌّ وَاللَّهِ لَئِنْ سَأَلْنَاهَا رَسُولَ اللَّهِ صلى الله عليه وسلم فَيَمْنَعُنَا لاَ يُعْطِينَاهَا النَّاسُ أَبَدًا، وَإِنِّي لاَ أَسْأَلُهَا رَسُولَ اللَّهِ صلى الله عليه وسلم أَبَدًا.Narrated ‘Abdullah bin ‘Abbas: ‘Ali bin Abu Talib came out of the house of the Prophet during his fatal ailment. The people asked (‘Ali), “O Abu Hasan! How is the health of Allah’s Apostle this morning?” ‘Ali said, “This morning he is better, with the grace of Allah.” Al-‘Abbas held Ali by the hand and said, “Don’t you see him (about to die)? By Allah, within three days you will be the slave of the stick (i.e., under the command of another ruler). By Allah, I think that Allah’s Apostle will die from his present ailment, for I know the signs of death on the faces of the offspring of ‘Abdul Muttalib. So let us go to Allah’s Apostle to ask him who will take over the Caliphate. If the authority is given to us, we will know it, and if it is given to somebody else we will request him to recommend us to him.” ‘Ali said, “By Allah! If we ask Allah’s Apostle for the rulership and he refuses, then the people will never give it to us. Besides, I will never ask Allah’s Apostle for it.” (See Hadith No 728, Vol 5)
Comment: The Rawi is a Hashimi himself (an actual one, not a Sayed from Iran or a Syed from Punjab).
And generations after the true Hashimites refuted the Rafidah (and Zaydis who are nothing but semi-Rafidah) alike:
Mohammad bin ‘Asim Al-Thaqafi in his Juz’ (42) narrates authentically from Shababa from Fudhail bin Marzooq that an extreme Shi’i (Rafidi) asked al-Hasan ibn al-Hasan ibn al-Hasan ibn Ali ibn Abi Talib (great-grandson of ‘Ali), “Didn’t the Messenger of Allah say to Ali, ‘Whosoever I am his mawla then Ali is his mawla?’”
He replied:‘By Allah, if he meant rulership and authority then he would have been clear about it in the same way that he was clear about prayer, alms, fasting Ramadan, and the pilgrimage. He would have said, ‘O’ people, Ali is wali amrikum (the caretaker of your affairs) after me, so listen to him and obey him!’ For the one that had the best interest of his people was the Messenger of Allah (peace be upon him).’
In the light of the authentically reported Hadith in the most authentic sources of Hadith, we can take the following narration into account that in this context serves as supportive evidence and substantiates our point, namely that ‘Ali (رضوان الله عليه) never believed (and therefore never called!) to the belief of divine Imamah (let alone that of an additional set of 11 Imams):
خلافة الحسن بن علي بن أبي طالب ، رضي الله عنهما
قد ذكرنا أن عليا ، رضي الله عنه لما ضربه ابن ملجم قالوا له : استخلف يا أمير المؤمنين . فقال : لا ، ولكن أدعكم كما ترككم رسول الله صلى الله عبيه وسلم – يعني بغير استخلاف – فإن يرد الله بكم خيرا يجمعكم على خيركم ، كما جمعكم على خيركم بعد رسول الله صلى الله عليه وسلم . فلما توفي وصلى عليه ابنه الحسن ، لأنه أكبر بنيه ، رضي الله عنهم ، ودفن كما ذكرنا بدار الإمارة بالكوفة ، على الصحيح من أقوال الناس ، فلما فرغ من شأنه كان أول من تقدم إلى الحسن بن علي ، رضي الله عنه ، قيس بن سعد بن عبادة ، فقال له : ابسط يدك أبايعك على كتاب الله وسنة نبيه . فسكت الحسن ، فبايعه ثم بايعه الناس بعده ، وكان ذلك يوم مات علي ، وكان موته يوم ضرب ، على قول ، وهو يوم الجمعة السابع عشر من رمضان سنة أربعين ، وقيل : إنما مات بعد الطعنة بيومين . وقيل : مات في العشر الأخير من رمضان ، ومن يومئذ ولي الحسن ابنه .
(البداية والنهاية – ابن كثير – ج ٨ – الصفحة ١٥)‘When ‘Ali (رضي الله عنه) was struck by a deadly blow by Ibn Muljim, he (‘Ali) was asked: “Do you want to appoint a successor?” ‘Ali said: “No! Rather I will leave you like the Messenger of Allah (عليه الصلاة والسلام) left you, for if Allah wants good for you, he will gather you around the best of you, just like He gathered you around the best of you after the Messenger of Allah (i.e. Abu Bakr al-Siddiq).’Note: Ibn Kathir (رحمه الله) continues to mention that ‘Ali (رضي الله عنه) was buried in Kufa (and not miles away in Najaf as the Rafidah claim) and the people started giving Bay’ah to al-Hasan ibn ‘Ali (his eldest son) based on the Qur’an and Sunnah, and not Qur’an and Ahlul-Bayt/divine Imamah (let alone infallibility, Twelve Imams, and other Rafidi nonsense and inventions).
As Ibn Kathir acknowledged, there is not a single nashand authentic proof and even the confession of the Companions related to the will of leadership to anyone, neither to Abu Bakr, as some Ahlus-Sunnites believe, nor to ‘Ali ibn Abī Ṭālib as the Shi’a think. This confession even came from ‘Ali ibn Abī Ṭālib, as recorded in the following description
:َقِلَمَْلْاَمْوَيِساَّنلاىَلَعٌّيِلَعَرَهَظاَّمَل:َلاَقَناَيْفُسِنْبوِرْمَعْنَعُهَّللاىَّلَصِهَّللاَلوُسَرَّنِإُساَّنلااَهُّيَأ:َلاَفِلْخَتْسَنْنَأِيْأَّرلاَنِماَنْيَأَرَّتََّح،اًئْيَشِةَراَمِْلإاِهِذَهِفِاَنْيَلِإْدَهْعَيَْلمَمَّلَسَوِهْيَلَعَّتََّحَماَقَتْساَوَماَقَأَف،ٍرْكَباَبَأِإَُّثُ،ِهِليِبَسِلىَضَم:َلاَقْوَأ.ِهِليِبَسِلىَضَمَّتََّحَماَقَتْساَوَماَقَأَفَرَمُعَفِلْخَتْسَيْنَأِيْأَّرلاَنِمىَأَرٍرْكَباَبَأَّن.ِهِرِخآَلَِإِهِناَرِِبُِنييدلاَبَرَضَّتََّح‘O mankind, the Messenger of Allah did not promise anything to us regarding this leadership, so we are of the opinion to appoint Abu Bakr. Then, he upheld the affair and went straight until his death. Then Abu Bakr took the throne to choose his successor, ‘Umar bin Al-Khattab. Then, he upheld the affair and went straight until his death. Then came the people who were pursuing the world, whereas the Caliphate is a matter destined by Allah subhanahu wata’ala.’ (Al-Bayhaqi, 1988, VII: 223 and Ibn Kathir, 1997, VIII: 94).
After all of this, why shall Ahlus-Sunnah take their ‘Ali/Imamah/Ghadir, etc. understanding from Rafidis if we have explicit explanations of these concepts and events by ‘Ali and his descendants?!
And yes, all of the aforementioned Ahadith are not a hujjah (argument) against the Rafidah, for they don’t believe in our Hadith corpus, to begin with. (and from the basics in debating your mukhalif/opponent is that you cite what they regard as authentic i.e. from their sources).
However, these Ahadith are a Hujjah for Ahlus-Sunnah, so this brings us back to square one: We insist to debate with the Rafidah based on the Qur’an, not because we are Sunnah-Rejectors (kuffar), but because the Qur’an is a text that we both, Sunnah and Rafidah (supposedly) agree upon. It is the Furqan between us and it undoubtedly destroys Imamism as it destroys any other zandaqah.
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