Response to al-Imamiyyah: `Ali's Endorsement Enigma

Part Three: This part assesses al-Imamiyyah's rationale for the preferential status of `Ali over the Shaikhain (Radiya-llahu-`an-hum). This article will not engage with conjectures posited by al-Imamiyyah that have been previously addressed in other publications.

Al-Imamiyyah began by invoking the following report:

"Musand Ahmad Ibn Hanbal V3 Page 247: Al Hassan Ibn Ali said: “Yesterday a man (Ali) left you that neither the first nor the last of people surpassed his knowledge.” Grading: Hassan"

Response: The commendation among the Prophet's companions, while recognised, does not inherently serve as evidence as it stems from ones personal opinion. For instance, if one were to inquire with `Abdullah ibn Mas`ud (Radiya-llahu-`an-hu) about who he regards as the most knowledgeable in the Quran and Islamic jurisprudence, he would reply: `Umar ibn al-Khattab (Radiya-llahu-`an-hu). Similarly, if `Umar ibn al-Khattab (Radiya-llahu-`an-hu) were asked about who he considers the most adept in reciting the Book of Allah, he would reply: `Ubai bin Ka`b (Radiya-llahu-`an-hu). Consequently, al-Hassan (Radiya-llahu-`an-hu) believed that his father was the most erudite individual alive during that period. However, if a Sunni were to consult al-Hassan's father, `Ali ibn Abi Talib (Radiya-llahu-`an-hu), he would assert that the most eminent individuals of this umma subsequent to its Prophet (salla-llahu-`alayhi-wa-sallam) are Abu Bakr and `Umar (Radiya-llahu-`an-hum). It should be noted that such declarations have been widely disseminated from `Ali (Radiya-llahu-`an-hu). For instance, consider Muhammad ibn al-Hanafiyya questioning his father:

Translation: "Who are the best people after Allah's Messenger? He replied: Abu Bakr. I asked: Who then? He replied: Then `Umar. I was afraid he would say: `Uthman. So I said: Then you? He replied: I am but a man from the Muslims."

Additionally, `Ali's following proclamation is mass-transmitted from him:

Translation: "The best of this nation after its Prophet are Abu Bakr and `Umar, and if I had wanted I would have told you of the third."

Al-Imamiyyah then proceeded to quote another tradition:

"Majma’ul Zawa’id wa Manba’ Al-Fawa’id Hadith Volume 37 Page 247 Hadith 14671: The Prophet (sawa) said to Fatima (sa): “Your husband is the first to accept Islam from my Ummah, and the most knowledgeable and the most clement of them.” Grading: Narrated by Ahmed and Al Tabarani, and by Thiqah narrators."

Response: This narration is conveyed through Khalid bin Tahman, who has been considered untrustworthy by hadith critics. Consequently, Sheikh al-Albani classifies this narration as weak in his work, Silsila al-Ahadith al-Da`ifa wa al-Mawdu`a, and provides further commentary:

Translation: "The chain of transmission is weak, the narrators are trustworthy except for Khalid bin Tahman; the majority have weakened him. (Yahya) ibn Ma`in said: He is weak, he became disoriented ten years before his death, prior to that he was trustworthy."

Al-Imamiyyah then concluded, citing the following remarks of ibn Hajar:

"Lisan Al Mizan V2 Page 465: The Prophet (sawa) said: “I’m the city of knowledge and Ali is its gate” Commentary: This narration has multiple ways to it in Mustadrak Al Hakim such that the least we can say is that the Hadith is not Mawdoo’ (fabricated), but that it does have an origin."

Response: The presence of an asl, or origin, in the hadith does not necessarily strengthen al-Imamiyyah's argument. It is important to note that hadith critics have employed this term in various contexts to indicate different phenomena. For instance, ibn Hibban utilised it in relation to a tradition that possesses a basis or bears resemblance to another tradition; however, the narrator has introduced elements not initially present in the hadith, thereby implying textual manipulation. In his work, al-Majruhin, ibn Hibban comments:

Translation: "This hadith has an 'asl', but the narrator included things that are not within it."

End.