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Is there any truth to the Hassan Mothna`s tradition on denial of implication of Hadith Qadir?
ID: 95 Publish Date: 18 January 2016 - 10:33 Count Views: 497
Question & Answer » Imamat and Caliphate
Is there any truth to the Hassan Mothna`s tradition on denial of implication of Hadith Qadir?

Question asker: Seyyed Muhammad Saeid Osairi

Explaining the question:

One of the doubts posed to the Hadith Qadir is the Hadith mentioned below, this doubt was first cast in a form of a tradition attributed to Imam Hassan 's (peace be upon him) son on the rejection of caliphate of Amir Al-Moemenin by Dehlavi ( Sheykh Abdol Aziz ibn vali ollah ibn Abdol Rahim Hanafi died in 1239 A.H) in the book (Al-Tohafatol Ethna Ashariah) and the late Mir Seyyed Hussein Naqavi (died in 1306 Ah) answered this doubt in the book (Abqatol Anvar) for the first time.

today, which is the age of the invasion of Wahhabites to Islam, this doubt is posed again by some of Wahhabite scholars such as Dr. Qafari in the book (Osoul Mazhab Al-Shia).

This tradition, based on the narration of the author of Abqat from Dehlavi in the book ( Al-Tohfatol Ethna Asharia) and newfound Wahhabites is like this:

أخرج أبو نعيم عن الحسن المثنى ابن الحسن السبط رضي الله عنهما أنه سئل: هل حديث من كنت مولاه نص على خلافة علي رضي الله عنه؟ فقال: لو قال رسول الله صلى الله عليه وسلم يعني بذلك الخلافة لأفصح لهم بذلك، فإن رسول الله(ص) كان أفصح الناس، ولقال لهم: يا أيها الناس هذا والي أمركم والقائم عليكم بعدي فاسمعوا له وأطيعوا. ولو كان الأمر أن الله جل وعلا ورسوله صلى الله عليه وسلم اختار عليا لهذا الأمر وللقيام على الناس بعده فإن عليا أعظم الناس خطيئة وجرما إذ ترك أمر رسول الله(ص) أن يقوم فيه كما أمره ويعذر إلى الناس.

فقيل له: ألم يقل النبي(ص) لعلي من كنت مولاه فعلي مولاه؟ فقال: أما والله لو يعني رسول الله(ص) بذلك الأمر والسلطان لأفصح به كما أفصح بالصلاة والزكاة ولقال: يا أيها الناس إن عليا والي أمركم من بعدي والقائم في الناس».

Kholasat Obaqat Al- Anvar, Seyyed Hamed Naqavi, vol 9, p 240, R,K Al- Eteqad, Beyhaqi , p 355, researched by: Ahmad Osam Al- Kateb, published by: Darol Afaq Al- Jadidah, Beirut first edition 1401 AH.

"Abu Naeim quotes Hassan Mothanna the son of [imam] Hassan (peace be upon him), the grand son of the holy prophet of Islam (peace be upon him) as saying: "he was asked about the tradition of (whoever I am his master) that whether this expression can be an indication to Imamate of Imam Ali (peace be upon him)" Hassan Mothanna answered: " if the holy prophet of Islam (peace be upon him) really meant the imamate, he should have spelled it out for people, since his presence was of the most eloquent ones, and if his presence possibly had wanted to mean the imamate of Imam Ali (peace be upon him) by his expression, he would have said it like this: " oh people this man will be in charge of your affairs after my demise, then you have to listen to him and follow him.

And if Imam Ali (peace be upon him) was destined to be appointed for this place of duty after the demise of the holy prophet of Islam (peace be upon him) by God, definitely he must have been the most wrong doer of all, for he has disobeyed the holy prophet of Islam (peace be upon him) and he must have quit the order of his presence, therefore he needs to ask for apologies from all nation of this defect of accomplishing his duty."

Hassan Mothanna was told: didn’t the holy prophet of Islam (peace be upon him) say this expression of ( Ali is the leader of whoever I am his leader) just for the sake of Imam Ali? He said: "yes, however if his presence really meant the government and caliphate; by God, he would have expressed it explicitly; as he explicitly explained about the rulings like Zakat or Salat, he needed to say

 (إن عليا والي أمركم من بعدي) (oh people this Ali (peace be upon him) is your guardian and supervisor after my demise)."

The same tradition is mentioned in the book of Qafari and some other scholars like this:

لذلك قال الحسن بن الحسن بن علي بن أبي طالب ـ كما يروي البيهقي ـ حينما قيل له: ألم يقل رسول الله صلى الله عليه وسلم لعلي: من كنت مولاه فعلي مولاه؟ فقال: أما والله إن رسول الله صلى الله عليه وسلم إن كان يعني بذلك الإمرة والسلطان والقيام على الناس بعده لأفصح لهم بذلك، كما أفصح لهم بالصلاة والزكاة وصيام رمضان وحج البيت، ولقال لهم: إن هذا ولي أمركم من بعدي فاسمعوا له وأطيعوا، فما كان من وراء هذا شيء، فإن أنصح الناس للمسلمين رسول الله صلى الله عليه وسلم .

" that’s why when Hassan ibn Ali ibn AbiTalib was asked, as Beihaqi has quoted, that whether the expression of "Ali is the guardian and master of whoever I am his guardian and master" was for the sake of Imam Ali (peace be upon him); he responded yes, however, by God, if his presence really meant the government and caliphate by God, he would express it explicitly; as he explicitly explained about the rulings like Zakat or Salat, he needed to say)oh people this Ali (peace be upon him) is your guardian and supervisor after my demise)."

Osoul Mazhab Al- Shiah, Abdollah Al- Qafari, vol 2 p 840- 842

Answer:

Investigation on the document of tradition:

A. if it is quoted in some books like what Abqat quotes Dehlavi as saying is mentioned in the beginning of the document of Abu Noaim, we initially do a research on Abu-Noaim 

 

Abu-Noaim :

About whom ibn Teymieh says:

فإن أبا نعيم روي كثيرا من الأحاديث التي هي ضعيفة بل موضوعة باتفاق علماء الحديث وأهل السنة والشيعة .

"Abu-Noaim quotes the weak Hadith 's or he even quoted the Hadith that the Shia and Sunni experts of Hadith unanimously have considered fabricated and distorted."

Menhaj Al- Sonah, vol 7, p 52.

In addition, in another place he says:

مجرد رواية صاحب الحلية ونحوه لا يفيد ولا يدل على الصحة فإن صاحب الحلية قد روى في فضائل أبي بكر وعمر وعثمان وعلي والأولياء وغيرهم أحاديث ضعيفة بل موضوعة باتفاق أهل العلم .

 

" the tradition of the author of the book(Abu Noaim Isfahani) and people like him are of no use and do not have any authenticity, since the owner of Halie has quoted  some traditions about the virtues of Abu-Bakr, Omar, Othman, Ali, and other people which by the unanimity of scholars have been considered manipulated and distorted."

Menhaj Al- Sonah, vol 5, p 79.

 

Abu- Jowzi about Abu-Noaim says:

وجاء أبو نعيم الأصبهاني فصنف لهم ، أي للصوفية ، كتاب الحلية وذكر في حدود التصوف أشياء قبيحة ولم يستحي أن يذكر في الصوفية أبا بكر وعمر وعثمان وعلي بن أبي طالب وسادات الصحابة رضي الله عنهم فذكر عنهم فيه العجب .

" Abu-Noaim Isfahani wrote the book "Al-Halie" for "Soufiah" and in that book he quoted some flagrant and shameless things about the definition of mysticism which really arouses the wonder of human."

Talbis Eblis, vol 1, p 159

B: and if in the chain of the narrators of the narration, like what Qafari brought up in his book, ( as mentioned above) it is narrated without mentioning the name of Abu-Noaim its chain of narrators would be like this

عن يحيى بن إبراهيم بن محمد بن علي، عن أبي عبد الله محمد بن يعقوب، عن محمد بن عبد الوهاب، عن جعفر بن عون، عن فضيل بن مرزوق، قال: سمعت الحسن بن الحسن ... .

1.Yahya Ibn Ibrahim Ibn Muhammad Ibn Ali

"The one with this title is unidentified, and his name is not mentioned in any book of narration."

2.Fazil Ibn Marzouq

About whom Zahabi says:

قال النسائي: ضعيف، وكذا ضعفه عثمان بن سعيد. قال أبو عبد الله الحاكم: فضيل بن مرزوق ليس من شرط الصحيح عيب على مسلم إخراجه في الصحيح. وقال ابن حبان: منكر الحديث جدا كان ممن يخطئ على الثقات ويروي عن عطية الموضوعات .

"Nesaei and Othamn Ibn Saeid have considered him a weak narrator, about whom Abu-Abdollah Ibn Hkim has said: " Fazil Ibn Marzouq didn’t have the qualifications of being a Narrator of Sahih , and it will be considered a flaw for Muslim to quote his narrations in his Sahih book, Iban Haban has considered him the one who had many questionable Hadiths, and about him has said: he is the one who confuses the valid narrators and quotes fake Hadiths."

Mizan Al- Etedal fi Naqd Al- Rejal, vol 3, p 362.

About Fazil Ibn Marzouq in the book "Al-Moghna Fi Al-Zoafa" it is said:

ضعفه النسائي وابن معين أيضا. قال الحاكم: عيب على مسلم إخراجه في الصحيح .

Nesaei and Ibn Maein have considered him a weak narrator, and Hakim about him has said, "It will be a disgrace for Muslims to quote his Hadiths in his Sahih book."

About whom Mezzi in the book Al-Kamal has said:

قال عبد الرحمان بن أبي حاتم : ... قلت: يحتج به ؟ قال : لا . وقال النسائي : ضعيف .

"Abdol Rahman Ibn Abi Hatam says:" …  I said: can we reason to his hadiths? He said no, and about whom Nesaei has said: Fazil ibn Marzouq is a weak narrator."

Tahzib Al- Kamal , vol 23, p 308, Tahzib Al- Tahzib, vol 8, p 269

The rational defects"

The mentioned tradition is of Motofaredat 's of Sunnites, it means it was quoted only by Sunnites and it has never been quoted by Shiites, then to have debate or deduction with Shiites,  Dehlavi and his descendants can never refer and reason to this or to any tradition which is quoted only by Sunnites, Sunni scholars have rejected the traditions which are mentioned only in Shiites ' references for forming a debate or for deducing to them. They say:

لتفرده في روايه الشيعه بها لاتكون حجه في مقام الاستدلال وعدم حجيه روايات فرقه علي فرقه اُخري .

Therefore, for the case we say this is a tradition mentioned only in the references of Sunnites and cannot be referred to, either!

2. Another regulation among Sunnites is: a tradition is considered valid for them which is mentioned in Sehah(six reliable books of Sunnites) while this tradition is not mentioned in any of those books, nor is it mentioned in any other valid books of narrations; that’s why we say if this tradition was any valid, it would be mentioned in one of the Sehah books.

It would be a great reason on the weakness of this tradition that is not mentioned in the book Musnad Ahmad either since Ahmad Ibn Hanble explicitly says:

هذا الكتاب : جمعته وانتقيته من أكثر من سبع مئة ألف وخمسين ألفا ، فما اختلف المسلمون فيه من حديث رسول الله ، صلى الله عليه وسلم ، فارجعوا إليه . فإن وجدتموه فيه ، وإلا فليس بحجة .

Seyr Alam Al- Nobala, Zahabi, vol 11, p 329.

3. Even if Hassan Mothanna hypothetically has remarked it, for he is not infallible his words are not considered as proof for us.

4. This remark is in contradiction with other remarks of infallibles that referred to the hadith of Ghadir to reason the Imamate of Imam Ali.

5. This Hadith contradicts the hadith Monashehdeh of Imam Ali to the Hadith of Ghadir mentioned below:

حَدَّثَنَا عَبْدُ اللَّهِ حَدَّثَنِى عُبَيْدُ اللَّهِ بْنُ عُمَرَ الْقَوَارِيرِىُّ حَدَّثَنَا يُونُسُ بْنُ أَرْقَمَ حَدَّثَنَا يَزِيدُ بْنُ أَبِى زِيَادٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِى لَيْلَى قَالَ شَهِدْتُ عَلِيًّا فِى الرَّحَبَةِ يَنْشُدُ النَّاسَ أُنْشِدُ اللَّهَ مَنْ سَمِعَ رَسُولَ اللَّهِ ،صلى الله عليه وسلم، يَقُولُ يَوْمَ غَدِيرِ خُمٍّ « مَنْ كُنْتُ مَوْلاَهُ فَعَلِىٌّ مَوْلاَهُ ». لَمَّا قَامَ فَشَهِدَ.

قَالَ عَبْدُ الرَّحْمَنِ فَقَامَ اثْنَا عَشَرَ بَدْرِيًّا كَأَنِّى أَنْظُرُ إِلَى أَحَدِهِمْ فَقَالُوا نَشْهَدُ أَنَّا سَمِعْنَا رَسُولَ اللَّهِ ،صلى الله عليه وسلم، يَقُولُ يَوْمَ غَدِيرِ خُمٍّ « أَلَسْتُ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجِى أُمَّهَاتُهُمْ ». فَقُلْنَا بَلَى يَا رَسُولَ اللَّهِ. قَالَ « فَمَنْ كُنْتُ مَوْلاَهُ فَعَلِىٌّ مَوْلاَهُ اللَّهُمَّ وَالِ مَنْ وَالاَهُ وَعَادِ مَنْ عَادَاهُ ».

"We witnessed it that Imam Ali (peace be upon him) adjured people in Rahba and told: "I want those who witnessed on the day Qadir the holy prophet of Islam (peace be upon him) said: "Ali is the master and the guardian of whomever I am his master and guardian" to stand up to testify.

Abdol Rahman said:" then, ten warriors of Badr at one of whom I was looking stood up and said: we witnessed it on the day Ghadir the holy prophet of Islam (peace be upon him) said: aren’t I superior to you as are my wives to yours?" and we all unanimously said: yes, you are; therefore his presence said: Ali is the administrator and master of whomever I am his administrator and master, Oh God love the one who loves him and be the enemy of the one who is his enemy."

.

Mosnad Ahmad, vol 1, p 119, H 973.

حَدَّثَنَا يُوسُفُ بْنُ مُوسَى ، قَالَ : ثنا عُبَيْدُ اللهِ بْنُ مُوسَى ، عَنْ فِطْرِ بْنِ خَلِيفَةَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ عَمْرٍو ذِي مَرَّ ، وَعَنْ سَعِيدِ بْنِ وَهْبٍ ، وَعَنْ زَيْدِ بْنِ يُثَيْعٍ ، قَالُوا : سَمِعْنا عَلِيًّا ، يَقُولُ : نَشَدْتُ اللَّهَ رَجُلا سَمِعَ رَسُولَ اللهِ صلى الله عليه وسلم ، يَقُولُ يَوْمَ غَدِيرِ خُمٍّ لَمَّا قَامَ ، فَقَامَ إِلَيْهِ ثَلاثَةُ عَشَرَ رَجُلا ، فَشَهِدُوا أَنَّ رَسُولَ اللهِ صلى الله عليه وسلم ، قَالَ : أَلَسْتُ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ، قَالُوا : بَلَى يَا رَسُولَ اللهِ ، قَالَ : فَأَخَذَ بِيَدِ عَلِيٍّ ، فَقَالَ : مَنْ كُنْتُ مَوْلاهُ فَهَذَا مَوْلاهُ ، اللَّهُمَّ وَالِ مَنْ وَالاهُ ، وَعَادِ مَنْ عَادَاهُ ، وَأَحِبَّ مَنْ أَحَبَّهُ ، وَأَبْغِضْ مَنْ أَبْغَضَهُ ، وَانْصُرْ مَنْ نَصَرَهُ ، وَاخْذُلْ مَنْ خَذَلَهُ .

I heard Imam [Ali] (peace be upon him) saying: for God 's sake who of you heard the holy prophet of Islam (peace be upon him) standing on the day of Ghadir? Then thirteen people stood up, testified, and said: "the holy prophet of Islam (peace be upon him) said: aren’t I superior to you than you are to yourselves? People all said yes you are! And then his presence held Imam Ali 's arm up to the sky and said: Ali is the administrator and master of whomever I am his administrator and master, Oh God love the one who loves him and be the enemy of the one who is his enemy, like the one who is friends with him, help the one who helps him, and oppress the one who is to oppress him."

Al- Bahr Al- Zokhar (Mosnad Al- Baz 'zar), Aboubakr Al- Baz 'zar(died in 292 AH) vol 3 p 35, H 786, published by: Moassesat Oloum  Al- Quran, Maktabat Al- Oloum val Hakam, Beirut, Al- Madinat, first edition, researched by: Dr. Mahfouz Al- Rahman Zeinollah

Heythami after quoting the tradition says:

رواه البزار ورجاله رجال الصحيح غير فطر بن خليفة وهو ثقة

"This tradition was quoted by Bazaz; all of its narrators were of the narrators of Sahih Bokhari except for Fetr Ibn Khalifa who is a trustee [in narrating traditions]."

Majmaol Zavaed , vol 9, p 105

Albani who wahhabites name him "the current Bokhari" about the tradition mentioned above says:

و أخرج عبد الله بن أحمد في زوائده على المسند ( 1 / 118 ) عن سعيد بن وهب و زيد بن يثيع قالا : نشد علي الناس في الرحبة : من سمع رسول الله صلى الله عليه وسلم يقول يوم غدير( خم ) إلا قام ، فقام من قبل سعيد ستة ، و من قبل زيد ستة ، فشهدوا ... الحديث .

و قد مضى في الحديث الرابع ، الطريق الثانية و الثالثة . و إسناده حسن ، و أخرجه البزار بنحوه و أتم منه .

و للحديث طرق أخرى كثيرة جمع طائفة كبيرة منها الهيثمي في المجمع ( 9 / 103 ، 108 ) و قد ذكرت و خرجت ما تيسر لي منها مما يقطع الواقف عليها بعد تحقيق الكلام على أسانيدها بصحة الحديث يقينا، و إلا فهي كثيرة جدا، و قد استوعبها ابن عقدة في كتاب مفرد، قال الحافظ ابن حجر: منها صحاح و منها حسان. و جملة القول أن حديث الترجمة حديث صحيح بشطريه، بل الأول منه متواتر عنه صلى الله عليه وسلم كما ظهر لمن تتبع أسانيده و طرقه، و ما ذكرت منها كفاية.

"Abdollah ibn Ahmad in his Azafat(the additional points attached) to Musnad Ahmad quotes Saeid ibn Wahab and Zeid Ibn Yathi as saying: these two have said: Imam Ali (peace be upon him) adjured people who witnessed the incident to stand and testify then six people from the side Saeid and six from the side of Zeid stood up and in the forth Hadith two narrators of the second and the third were mentioned for this tradition whose document is flawless and Bazaz has also quoted it in a more comprehensive form.

There are plenty of other narrators for this tradition like Heythami in the book Majma Al-Zavaed that after investigating on a lot of documents I extracted some points and Ibn Qoda has also brought it up in another book, and Hafiz Ibn Hajar about this Hadith has said: " some of its narrators are valid however some are acceptable ( Hassan), in brief, the authenticity of this hadith is legitimate by either of its documents, however the first tradition is successive and quoted by the holy prophet of Islam (peace be upon him), and it is clear for the experts, and I mentioned as much as it was necessary."

Al- Selselat Al- Sahihah, vol 4, p 249,

6. this remark is attributed to Hassan Mothanna which he has differentiated between "Wali" and "Waali" and has said: "if the holy prophet of Islam (peace be upon him) really meant it, he would say: I appoint Ali (peace be upon him) as a "Waali" among you and it is unlike the literal meaning of the word "Wali" that they have considered "Waali "one of the meanings of the word "Wali"

Because the terminologists about the definition of  the word "Waali" which is one of God 's names after defining it as "Naser", have defined it as guardian, administrator, heads of affairs, and caliph.

Zobeidi says:

الولي في أسماء الله تعالى: هو الناصر، وقيل: المتولي لأمور العالم القائم بها. وأيضاً الوالي: وهو مالك الأشياء جميعها المتصرف فيها .

"Waali" which is one of the names of God means Naser, assistant, the head of the affairs of the world, the one who takes action to do the affairs, and he is also the one who is the owner of the whole creatures of the world and is dominant on them."

Taj Al- Arous, Zobeidi, vol 20, p 315

And Raqeb in the book Al-Mofredat in the verse «وَمَا لَهُم مِّن دُونِهِ مِن وَالٍ»  has defined the word "Waali"  as administrator.

والوالي الذي في قوله ( وما لهم من دونه من وال ) بمعنى الولي

"The word "Waali" which is used about God means administrator."

533

Mofradat Gharib Al- Quran, Al- Ragheb Al- Esfahani, p 533

Mnazour  also in the book "Lesanol Arab" has considered the words "Wali" and "Waali" synonymous:

وفي الخبر : أن عبد الملك بن مروان خطب يوما فقال : وليكم عمر بن الخطاب ، وكان فظا غليظا مضيقا عليكم فسمعتم له .

"It is said that one day Abdol Malek Ibn Marwan presented a sermon and said: Omar ibn Khattab was your guardian and administrator and he was a strict, stern, and unsympathetic person."

Lesan Al- Arab, Ibn Manzour, vol 8, p 166.

Tholabi has defined the word "Wali" as supervisor, the heads of affairs and says:

وال: ولي أمرهم ما يدفع العذاب عنهم .

"The supervisor is the one who is their "Wali" and gets the Azab (torment) away from them"

Tafsir Tholabi, Thalabi, vol 5, p 278.

7. Above all in the remarks of Abu-Bakr, Omar, and others the word "Wali" has been inferred as "Waali" and "Imam" (leader).

In the book" Sahih Bokhari" it is quoted from Amar Ibn Khattab that:

«... ثم توفى الله نبيه صلى الله عليه وسلم، فقال أبو بكر: أنا ولي رسول الله صلى الله عليه وسلم ... ثم توفى الله أبا بكر، فقلت: أنا ولي رسول الله صلى الله عليه وسلم وأبى بكر، فقبضتها سنتين أعمل فيها بما عمل رسول الله صلى الله عليه وسلم».

"…. Then God transferred His prophets from this world to the other one, and Abu-Bakr said: " I am the "Wali" of the holy prophet of Islam (peace be upon him)" and when Abu-Bakr died I said: " " I am the "Wali" of the holy prophet of Islam (peace be upon him) and I acted upon what the holy prophet of Islam (peace be upon him) did for two days."

Al- Bokhari, Sahih Al- Bokhari: vol 6 ,p 191 – 192,

it is quoted by Omar Ibn Khattab:

لو كان سالم مولى أبي حذيفة حياً لوليته الخلافة .

"if "Salim" the slave of Abu-Hazifah was alive, I would appoint him as the (wali) caliph"

Tafsir Al- Bahr Al- Mohit, Abi Hayan Al- Andalosi, vol 4, p 314 R .K. Tafsir Abi Hayan Al- Andalosi, vol 4, p 314, Tarikh Ibn Khaldoun, vol 1, p 194.

8. Another fault found in the speeches attributed to Hassan Mothanna is that why the holy prophet of Islam (peace be upon him) didn’t disclose the guardianship of Imam Ali (peace be upon him)?

It means the holy prophet of Islam (peace be upon him) never explicitly quoted or remarked anything regarding the guardianship of Imam Ali (peace be upon him) after the demise of his presence, since if his presence really meant it, he would definitely express it.

And now let 's check it to see if it was like that or not!

To reply the question, we mention the explicit remarks of the holy prophet of Islam (peace be upon him) on caliphate, Imamate, guardianship, and government of Imam Ali (peace be upon him):

A:Shirawiah Deylami (died in 509 AH) is a great Hafiz and a known scholar for Sunnites, in his book "Ferdows Al-Akhbar" which is as famous book  as himself, and people narrate traditions from his book and the lay their trust on it. He in his book has quoted ten thousand traditions accompanied with the name of the narrators in alphabetical order (R.K Kashf Al-Zonoun An Asaami Al-Kotob WalFounoun, volume 2 page 1254) in this book he has quoted the following tradition:

«عن حذيفة بن اليمان، قال: قال رسول الله صلى الله عليه [وآله] وسلم: لو يعلم الناس متى سمي علي أميرالمؤمنين ما أنكروا فضله: سمي أمير المؤمنين وآدم بين الروح والجسد ، قال تعالى: (وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى شهدنا أن تقولوا) قالت الملائكة: بلى. فقال تبارك وتعالى: أنا ربكم ومحمد نبيكم وعلي أميركم».

" Hozaifa ben eeYman quoted the holy prophet of Islam (peace be upon him) as saying: if people knew at what time [Imam] Ali (peace be upon him) was titled "Amir Al-Momenin", they would never deny his virtues, he achieved to this title while Adam was somewhere between his soul and body and then God said: When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! And then God said: I am your God, Muhammad (peace be upon him) is your prophet, and Ali (peace be upon him) is your guardian."

B: Seyyed Ali Hamedani (died in 786 AH) is a famous scholar and a well known mystic among Sunnites that some of Sunni scholars have praised him like: Abdol Rahman Ibn Ahmad Jaami  in the book " Nahafat Al- Ons Men Hazaratol Qods", Muhamoud ibn Solyman Kofawi  in the book " Keteb Al-Alam Al-Akhyar Men Foqaha Mazhab Al-Naman Al-Mokhtar", Nour Eddin Jafar Badakhshani in the book " Kholase Al-Manaqeb",  Sheykh Ahmad Qashashi in the book " Al-Samt Al-Majid fi Salasel Ahl Tohid", and Shah Wali Allah Dehlawi in the book "Al-Entebah  Fi salaesel Owlia Allah".

Kofawi describes him in his book in this way:

«لسان العصر، سيد الوقت، المنسلخ عن الهياكل الناسوتية والمتوصل إلى السبحات اللاهوتية، الشيخ العارف الرباني والعالم الصمداني، أمير سيد علي بن شهاب بن محمد بن محمد الهمداني قدس الله تعالى سره. كان جامعا بين العلوم الظاهره والباطنه، وله مصنفات كثيره في علم التصوّف».

The author of the book "Nezhat Al-Khavater" describes him like this:

«الشيخ علي بن شهاب الهمداني، الشيخ العالم الكبير الرحاله. ولد في 12 رجب ، وأدرك المشايخ الكبار واستفاد منهم ، بلغ عددهم إلى أربعمائة وألف من رجال العلم والمعرفة . فقدم كشمير فأسلم على يده غالب أهلها . وله مصنفات كثيرة ممتعة. وكانت وفاته في سنة 786»

(Rk, Nezha Al-Khavater volume 2 page 84, with a bit summarizing)

He has narrated this tradition in his book:

«عن حذيفة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم : لو علم الناس متى سمي علي أمير المؤمنين ما أنكروا فضله ، سمي أمير المؤمنين وآدم بين الروح والجسد»

"Hozaifah quotes the holy prophet of Islam (peace be upon him) as saying: people would never deny the virtues of Imam Ali (peace be upon him) if they knew when he was given the title of "Amir Al-Momenin". When Adam was something between soul and body."

.

Yanabi Al- Mavedat lazol Qorba, Qondouzi, vol 2, p 248

C: the following text, which is mentioned in many resources of Sunnites:

«عن أبي ذر عن رسول الله صلى الله عليه وآله وسلم قال: من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع عليا فقد أطاعني، ومن عصى عليا فقد عصاني»

"Abouzar quotes the holy prophet of Islam (peace be upon him) as saying: "the one who obeys me has indeed obeyed God, the one who stands against Ali (peace be upon him) has indeed stood against God, the one who obeys Ali (peace be upon him) has indeed obeyed me, and the one who stands against Ali has actually stood against me."

Al- Mostadrak Alal Sahihin, vol 3, p 121, Kanz Al- Emal, vol 11, p 614- Tarikh Madinat Dameshq, vol 42, p 270 and 307, Zakhaer Al- Aqabi, p 66, Yanabi Al- Mavedah, vol 2, p 313 and … .

Hakim expresses his idea about this tradition after quoting it:

«هذا حديث صحيح الإسناد ولم يخرجاه».

 

D: the tradition of Tabari in his book " Tarikh" says the holy prophet of Islam (peace be upon him) with the expression of  "listen to him and follow him" in the Hadith of  Youm Al-Anzar (يوم الانذار) appointed Imam Ai (peace be upon him)for caliphate and his succession. His presence has explicitly remarked, "listen to him and follow him"

 (refer to the interpretations of Quran below the verse … , Sura Al-Sho 'ara verse 214)

«...إن هذا أخي ووصيي وخليفتي فيكم فاسمعوا له وأطيعوا... »

"this person ( Imam Ali peace be upon him) is my brother, my heir and my successor, listen to him and follow him."

Tarikh Tabari, vol 2, p 63.

Some of its narrators are Ibn IShaq, Tabari, Ibn Abi Hatam, Ibn Mardowai, Abu- Noaim, Beihaqi, Baqavi, Soyouti, Motaqi, Handi, and ….

.

Kanzol Amal, vol 13, p 129 , 131 , 149 and 174.

However unlike the false remark attributed the Hassan Mothanna , with the explicitness of the expression " follow and listen to him" the problem is not solved yet. and the pig headed and stubborn people all the time turn a blind eye to the reality, and with some awkward excuses are trying to flee from the truth.

Dare we say these people are the instances of this verse of the holy Quran

about them God says:

لهم قلوب لا يفقهون بها ولهم أعين لا يبصرون بها ولهم آذان لا يسمعون بها أولئك كالأنعام بل هم أضل أولئك هم الغافلون .

(الاعراف/179) .

They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning). (Surah Al-Araaf/ verse 179)

Good luck

The group of Answering to the doubts, the investigative institute of Valiasr (may God hasten his advent)

 



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