Ali (A.s) The Master of Every Believer

Alee (a.
s) The Master Of Every

Believer
In this article we will analyse the issue of the successorship of the Messenger
of Allah (saw) through his (saw) narrations in which he (saw) said: "Alee
(a.s) is Wali (Master) of every believer after me."
Al-Nasibi Ibn Taymiyyah in regards to this narration says:

"Similarly as regards to the saying that, 'HE IS WALI OF EVERY MOMIN
AFTER ME' it is a lie upon Holy Prophet (saw) as he was the Wali of every
mo'min in his life and after his death; and all mo'min believers are his Wali in
this life or after death; and Wilayat here is the opposite of enmity which is not
bound by time, and that Wilayat which is the leadership should be said as:
Wali of every mo'min after me, as it is said in the prayer of funeral: when the
Wali and the Wali gather together, the Wali comes forward in the opinion of
the majority of scholars. And the saying: 'ALEE (A.S) IS WALI OF EVERY
BELIEVER AFTER ME' is something which its attribution to the Prophet
(saw) is refrained, because if he meant, "the friendship" it was not needed to
say "after me," and if he meant "the leadership" it should have been said: 'Wali
over every mo'min.'
Source: Minhaj Al-Sunnah. Vol. 7, Pg. # 391 - 392.
RevisitingTheSalaf.Org

Just like many of the present day Nawaasib, their foundering father ibn
Taymiyyah had indigestion accepting Imam Alee (a.s) as the master of every
believer after the Prophet (saw). This Naasibee attempts to cast doubts in
regards to the authenticity of those Hadeeths. He has spewed his
venom against the Ahlulbayt (a.s) which is rather apparent and this, just being
a prime example of that. Insha'Allah Ta'ala, we shall investigate whether the
narrations in regards to, 'Alee is the Wali' are authentic or fabrications as
claimed by some past and present day Nawaasib. But firstly, it is important to
establish why ibn Taymiyyah rejected such narrations. The reason is clear,
and that is because he insisted that the word "Wali" or "Mawla" in the
Hadeeth about Imam Alee (a.s) meant "friendship." If this was the case, then
the words "after me" do not make sense, as Alee (a.s) was a friend of the
Muslims during the life of the Prophet (saw) and after him. And it is on this
point that ibn Taymiyyah casts doubt on the authenticity of those Hadeeths in
which the Prophet (saw) said: "Alee is your Wali after me."
Ibn Sa'd:
In a discussion between a Rafidhi and supposedly Hasan ibn Al-Hasan:
The Rafidhi said: 'Did not the Messenger of Allah (saw) say to Alee (a.s):
"Whomever I am his Master (Mawla) then Alee is his Master (Mawla)?"' He
said: 'By Allah (swt), if he meant by that the leadership, then he should have
clarified that, like he clarified the issue of Salat and Zakat and fasting in
Ramadan and the Hajj of the House. He should have rather said: "O people
this is your Master (Wali) after me"'.
Source: Tabaqat Ibn Sa'd. Vol. 7, Pg. # 314.
With the testimony of "After me," there will remain no doubt that the Prophet
(saw) meant the leadership after his death. Insha'Allah Ta'ala we will analyze
some of these Hadeeth and the meaning of the word 'Wali' not being based
around "friendship" as claimed by some present day Nawaasib but rather, the
leadership after his (saw) death.

The Hadeeth itself which goes through Jaffar Ibn Sulaiman.
Ahmad ibn Hanbal:
Abdul Razaq and Affan narrated from Jaffar ibn Sulaiman from Yazid AlRashk from Motref ibn Abdullah from Imran ibn Hussain who said: The
Messenger of Allah (saw) had sent an army with Alee ibn Abi Taalib as their
commander to Yemen and he did something in that mission. Affan said: 'Then
four companions of the Messenger of Allah decided and agreed to report it to
the Messenger of Allah (saw).' Imraan said: When we came back we met the
Messenger of Allah (saw) and saluted him. He said: One of those companions
stood up and said: O Messenger of Allah (saw), Alee (a.s) did such and such,
the Prophet (saw) turned his face from him, then the second one stood up and
said: O Messenger of Allah (saw), Alee did such and such, the Messenger of
Allah turned his face from him, then the third one stood up and said: O
Messenger of Allah (saw), Alee did such and such, the Messenger of Allah
(saw) turned his face from him too, then the fourth one stood up and said: O
Messenger of Allah (saw), Alee did such and such, the Messenger of Allah
turned to them and said: "Leave Alee (a.s) alone he is from me and
I am from him and he is Wali of every believer after me."
Footnote: Ahmad Muhammad Shaker comments on this Hadeeth and says:
'The chain of this hadeeth is Saheeh (Authentic), and Yazid Al-Rashq
is ibn Abi Yazid and he is Thiqa (Trustworthy) among all scholars as said
before. This hadeeth is narrated by Al-Tirmdhi too in the chapter of Fazail-eAlee (merits of Alee) and says: It is Hasan Gharib and not known other than
hadeeth of Jaffar ibn Sulaiman, and Al-Hakim says it is Saheeh (Authentic)
in the conditions of Muslim and Al-Dhahabi comfirms it.
Source: Musnad Ahmad bin Hanbal. Vol. 15, Pg. # 78 - 79, H #
19813.

Al-San'ani:
... The Prophet (saw) turned to them and said: "Leave Alee (a.s) alone,
leave Alee (a.s) alone, leave Alee (a.s) alone, Alee is from me (saw)
and I am from him (a.s) and he is Wali (master) of every believer."
Footnote: Al-Sayyed Ibraheem comments: Chain of Hadeeth is Saheeh
(Authentic), Ahmad narrated it, and Al-Tirmdhi, and Al-Tayalisi in his
Musnad and Al-Nasa'i in his Khasaes of Alee and Aboo Nu'aym in Hilyat alAwliya, and Al-Hakim and says Saheeh by the conditions of Muslim and
Al-Tabarani narrates it in (Mu'jam) Al-Kabir.
Source: Al-Amali Fi Athar Al-Sahaba. Pg. # 79 - 80.

Al-Tirmidhi:
"Narrated Qutaiba narrated Jaffar ibn Sulaiman Al-Dhahabi from Yazid AlRaashq from Motref ibn Abdullaah from Imraan ibn Hussain who said:
'Allahs Messenger (saw) sent an army and appointed an Amir, Alee bin Aboo
Taalib over them. They were a sariyah. He took a female captive from the
booty. The people disliked that and four of the Sahabah resolved to inform
Allahs Messenger (saw) of what Alee ibn Aboo Taalib (r.a) did on meeting
him. The Muslims used to meet Allah's Messenger first thing on returning
home from a journey, and then go to their homes. Thus, when this sariyah
returned, they greeted the Prophet (saw). One of the four stood and said, O
Messenger of Allah, do you know that Alee ibn Abi Taalib did this-and-that."
Allah's Messenger (saw) turned his face away from him. Then the second
stood up and spoke as the first had, and he turned away from him. Then the
third stood and spoke similar words, and he turned his face away from him.
Then, the fourth stood and spoke like they had spoken. Allahs Messenger
(saw) turned to him and anger was obvious on his face. He said,
"What do you want from Alee? What do you want from Alee?. Alee
is from me (saw) and I from him (a.s) and he (a.s) is the Master of
every believer after me (saw)."
Footnote: This Hadeeth (narration) is Hasan Gharib, not known except
through Jaffar ibn Sulaiman. Salafi Imam Al-Albani in his commentary to this
Hadeeth says it is Saheeh (Authentic!)
Source: Sunan Al-Tirmidhi. Pg. # 842, H # 3712.

Al-Museli:
... Allahs Messenger (saw) turned and anger was obvious on his face. He said:
"What do you want from Alee (as) ? Alee (as) is from me (saw) and
I am from him and he is the Wali of every believer after me (saw)."
Footnote: Hussain Saalim Assad says: The narrators of this hadeeth
are Authentic! ibn Hibban recognizes it as Saheeh via Abi Yahlaand it
is narrated also by Ahmad in Al-Musnad, Al-Tirmdhi in the chapter of Merits
of Alee, via Jaffar ibn Sulaiman, by this chain of narrators. Al-Hakim says: it is
Saheeh and Dhahabi has confessed to it.
Source: Musnad Abi Ya'la. Vol. 1, Pg. # 293.

Ibn Hibban:
...Allahs Messenger (saw) turned to him and anger was obvious on
his face. He said: "What do you want from Alee? Three times Alee
(a.s) is from me (saw) and I am from him (a.s) and he (a.s) is the
Master of every believer after me (saw)."
Footnote: Shu'ayb al-Arna'ut comments the narration: 'Chain is Strong.'
Source: Saheeh Ibn Hibban. Vol. 15, Pg. # 373.

Al-Nasa'i:
Narrated Qutaiba Ibn Saeed said: Narrated Jaffar and he is ibn Sulaiman from
Yazid Al-Rashq from Motref Ibn Abdullaah from Imraan ibn Hussain who
said: The Messenger of Allah (saw) said: "Alee (as) is from me (saw)
and I am from him (a.s) and he (a.s) is the Master of every believer
after me."
Footnote: Narrated by Al-Tirmdhi, in Al-Musnad of Ahmad and ibn Hibban,
and the Hadeeth (narration) is actually longer.
Source: Sunan Al-Kubra Al-Nasa'i. Vol. 7, Pg. # 309.

Ibn Abi Hasem:
Narrated Abbas ibn Al-Waalid Al-Narsi and Aboo Kamel who said: Narrated
Jaffar ibn Sulaiman from Yazid ibn Al-Rashq from Motref from Imraan ibn
Hussain who said: 'The Messenger of Allah (saw) said: "Alee (a.s) is
from me (saw) and I am from him (a.s) and he (a.s) is the Master of
Footnote: The chain is Saheeh (Authentic), all its narrators are
Thiqa (Trustworthy) on the condition of Muslim.
Source: Al-Sunnah of Ibn Abi Àsim Al-Shaybani. Vol. 2, Pg. # 564.

Al-Dhahabi:
Note: Dhahabi after narrating this Hadeeth says: This hadeeth (narration) is
narrated by Ahmad in Al-Musnad and Al-Tirmdhi and says: 'It is Hasan'
(Reliable), and narrated by Nasa'i.
Source: Tarikh Al-Islam of Dhahabi. Vol. 3, Pg. # 630 - 631.

Al-Dhahabi:
Note: Dhahabi after narrating this Hadeethh says: 'This hadeeth (narration)
is narrated by Al-Tirmdhi and says: It is Hasan (Reliable), and narrated by AlNasa'i. Jaffar ibn Sulaiman died in the year 178 A.H. Muslim has accepted
him as his narrations.
Footnote: Its chain is strong, narrated by Al-Tirmdhi in the chapter of,
'Merits of Alee ibn Abi Taalib (a.s)' and says it is Hasan (Reliable), and also
in Al-Musnad.
Source: Siyar A'lam Al-Nubala. Vol. 8, Pg # 199 - 200.

Al-Mobarakfoori:
Ahmad has narrated in his Musnad, "And he is Wali of every believer after
me" and such in some other cases longer than this, and in some of them 'after
me' is not included and in Musnad is narrated so, and Shi'ee argue with this
that Alee (a.s) was the successor after the Messenger of Allah (saw) directly,
their argument with this Hadeeth is false, because their point is with the word
"after me." If it was correct, then they could argue so, but it is not so as they
think. Because Jaffar ibn Sulaiman is the only one who has narrated it (with
the word 'after me') and he is a Shi'iee, rather an extremist Shi'ee, in
Tahdheeb Al-Tahdheeb it is said: Al-Doori said: When the name of
Mu'awiyyah was mentioned before Jaffar ibn Sulaiman he used to curse him
and when the name of Alee (a.s) was mentioned he used to cry... and it is
obvious that the word 'after me' in this Hadeeth is something which
strenghtens the Shi'ite dogma and it is said that if a Mobtadeh (owner of
Bid'a) narrates something which strenghtens his Bid'a, it is rejected...if you
say that Jaffar ibn Sulaiman is not the only one who has narrated it with 'after
me' rather Ajlah Al-Kindi also has narrated it. Ahmad has narrated it in his
Musnad through Ajlah Al-Kindi from Abdullah ibn Buraida from his father
Buraida that...Do not produce falsehoods about Alee, he is from me and I am
from him, and he is your Master after me, he is from me and I am from him,
and he is your Master after me." I will say: This Ajlah Al-Kindi is also a Shi'ee,
in Al-Taqreeb it is said: Ajlah ibn Abdullah ibn Hojjiyya titled as Al-Kindi, it is
said his name is Yahya, he is Sadooq (Truthful) and Shi'iee, end of quote, such
is said also in Al-Mizan and so on. It is obvious that the extra word 'after me'
in this Hadeeth is the imagination of these two Shi'ees, and this (theory) is
supported through Ahmad in his Musnad by narrating this Hadeeth through
some other chains not in one of them this extra word is existing.
Source: Tuhfatul Ahoozi Sharh Sunan Al-Tirmidhi. Vol. 10, Pg #
212 - 213.
Was Jaffar Ibn Sulaiman a Rafidhi?

For definition of the term, 'Rafidhi' please refer to our following article
http://www.revisitingthesalaf.org/2013/04/debate-who-killedimam-hussain-as_29.html
For the sake of brevity, we shall re-post one of the explanations given by the
scholars of the Nawaasib to establish if this individual fulfills the conditions of
this term:
Al-Dhahabi:
"The extreme Shi'ee at the time of the Salaf, as known to them, was one who
spoke against 'Uthmaan, Al-Zubayr, Talhah, Mu'awiyah and some of those
who fought against 'Alee (may Allah be pleased with him), and reviled them.
The extreme Shi'ee in our time, as known to us, is the one who regards these
leaders as kaafirs and also disavows the two Shaykhs [Aboo Bakr and 'Umar].
Such a one is misguided and lost."
Source: Mizaan Al-Ìtidaal. Vol. 1, Pg. # 118 - 119.
Did Jaffar Revile The Sheikhayn (Aboo Bakr

And Umar)?
Al-Dhahabi:
Jaffar Ibn Sulaiman was asked: Do you bad mouth Aboo Bakr and Umar?
He said: 'No! But I am their enemy.'
(Dhahabi): This saying seems untrue, because he was not a Rafidhi, certainly
not.
Zakaria Al-Saji said: His saying: "But I am their enemy" is just because he had
two neighbours who used to tease him and their names were Aboo Bakr and
Umar.
Note: (Dhahabi): The authenticity of (this saying about him) is doubtful,
because he was not a Rafidhi, certainly not. Zakaria Al-Saji said: his
saying: "But I am their enemy" is just because he had two neighbours who
used to tease him and their names were Aboo Bakr and Umar.
Source: Tarikh Al-Islam. Vol. 11, Pg. # 69.
Other Scholars On Hadeeth Narrated From

Jaffar ibn Sulaiman
Ibn Hajar:
And Al-Tirmidhi narrated with a strong chain (of narrators) from Imraan
ibn Hussain in a story in which he says: The Messenger of Allah (saw)
said: "What do you want from Alee (a.s)? Alee (a.s) is from me
(saw) and I (saw) am from him (a.s) and he (a.s) is the Master of
Source: Al-Isaba. Vol. 7, Pg. # 282.

Muttaqi Al-Hindi:
...Allahs Messenger (saw) turned to him and anger was obvious on
his face. He said: "What do you want from Alee (a.s)? Alee (a.s) is
from me (saw) and I am (saw) from Alee (a.s) and Alee (a.s) is the
Master of every believer after me (saw)."
Footnote: (Al-Hindi): Ibn Abi Shayba, ibn Jarir has recognized it as Saheeh
(Authentic!)
Source: Kanz Al-Ummal. Vol. 13, Pg. # 142.

Al-Suyuti:
....Allahs Messenger (saw) turned to him and anger was obvious on
his face. He said: "What do you want from Alee (a.s)? Alee (a.s) is
from me (saw) and I (saw) am from Alee (a.s) and Alee (a.s) is the
Master of every believer after me (saw)".
Footnote: (Suyuti): Narrated ibn Abi Shayba, ibn Jarir and he recognizes it
as Saheeh (Authentic!)
Source: Jami'ul Ahadeeth. Vol. 16, Pg. # 256.

The Hadeeth through Ajlah al-Kindi
Ahmad ibn Hanbal:
'Narrated ibn Namir narrated Ajlah Al-Kindi from Abdullaah ibn Buraidah
from his father Buraidah, who said: The Messenger of Allah (saw) sent two
missionaries to Yemen, one of them, Alee ibn Abi Talib and the other Khalid
ibn Al-Walid. Then he said, if you meet, then Alee will lead over (both) groups
(of soldiers), if you separate, then every one of you leads his (own) soldiers.
He said, we saw Bani Zeid of the people of Yemen, whom we fought, and the
Muslims overcame the infidels, so we killed the fighters and captured the
others (women, children and elderly), and Alee kept a woman to himself, said
Buraidah: Khalid ibn Al-Walid sent me with a letter to the Messenger of Allah
(saw), telling him so (of this incident). Then when I came to the Prophet
(saw), I gave him the letter and I saw anger in the face of the Messenger of
Allah (saw) peace be upon him and I said, O Messenger of God, you sent me
with a man and asked me to obey him, so I did (i.e. Im just the messenger of
this letter). The Messenger of Allah peace be upon him said: "Do not
produce falsehoods about Alee (a.s), he is from me and I am (saw)
from him (a.s), and he is your Master after me, he is from me (a.s)
and I am from him, and he (a.s) is your Master after me (saw)."
Footnote: Ahmad Muhammad Shaker comments on this Hadeeth and
says: The chain is Saheeh (Authentic), and Ajlah Al-Kindi is ibn Abdullah.
He is Muthaq and he has hadiths in Sunan's and Al-Adab Al-Mufrad of
Bukhari.
Source: Musnad Ahmad. Vol. 16, Pg. # 497, H # 22908.

Al-Manawi:
Narrated Ahmad through Al-Ajlah al-Kindi from ibn Buraidah from his father
who said: The Messenger of Allah (saw) sent two missionaries to Yemen, one
of them, Alee ibn Abi Taalib and the other Khalid ibn Al-Walid. Then he said,
if you meet, then Alee he will lead over (both) groups (of soldiers), if you were
to separate, then every one of you leads his (own) soldiers. Muslims overcame
the enemies, and Alee kept a woman to himself, then Khalid ibn Al-Walid
wrote to the Messenger of Allah (saw), telling him so (of this incident). Then
when I came to the Prophet (saw), I gave him the letter and I saw anger in the
face of the Messenger of Allah (saw) and I said, 'O Messenger of God, you sent
me with a man and asked me to obey him.' The Messenger of Allah (saw)
said: "Do not produce falsehoods about Alee (a.s), he is from me
(saw) and I am from him (a.s), and he (a.s) is your Master after me
(saw), he is from me (saw) and I am from him (a.s), and he is your
Master after me (saw)."
Footnote: Abd Al-Raùf Muhammad Al-Munaw comments the following in
regards to this Hadeeth: "Our ancestor Al-Iraqi said: 'Ajlah Al-Kindi, Jomhur
(all scholars) said that he is Thiqa (Trustworthy!) and the other
narrators of this hadeeth are Saheeh (Authentic!) narrators.
Source: Faidhul Qadir Sharh Al-Jami' Al-Saghir. Vol. 4, Pg. # 357.
Introducing Al-Zain Al-Iraqi

Al-Suyuti:
He is Hafiz, the great famous Imam, Abul Fadl Zain Al-Deen Abdul Rahim ibn
Hussain ibn Abdul Rahman ibn Abi Bakr ibn Ibraheem Al-Iraqi, the Hafiz
(Jurist) of the time. He was the best of his time in hadeeth, so that the
scholars of his time like Subki and Al-Alahi and Al-Ez ibn Jamaha and Emad
ibn Kathir and the others have written and said much about him. And Sheikh
Jamaluddin Asnawi narrated his hadeeth's in important issues and called him
Hafiz Al-Asr (Jurist of the time)
Source: Tabaqat Al-Haffuz. Vol. 1, Pg. # 543.

Al-Albani:
The Hadeeth: "What do you want from Alee? Alee is from me and I
am from Alee and Alee is the Master of every believer after me."
Narrated through Al-Tirmidhi and Al-Nasa'i in Al-Khasais and ibn Hibban
and Al-Hakim and Al-Tayalisi in his Musnad and Ahmad and ibn Adi in AlKamal through Jaffar Ibn Sulaiman Al-Dhuba'ee through Yazid Al-Rashq
through Mot'ref through Imran ibn Hussain with him who said:
Allahs Messenger (saw) sent an army and appointed Alee ibn Abi Taalib as
commander over them. They were a sariyah. He took a female captive from
the booty. The people disliked that and four of the Sahabah resolved to inform
Allahs Messenger (saw) of what Alee ibn Aboo Taalib (r.a) did, on meeting
him. The Muslims used to meet Allahs Messenger (saw) first thing on
returning home from a journey, and then go to their homes. Thus, when this
sariyah returned, they greeted the Prophet (saw). One of the four stood and
said, O Messenger, of Allah (saw), do you know that Alee ibn Aboo Taalib did
this-and-that." Allahs Messenger (saw) turned his face away from him. Then
the second stood up and spoke as the first had, and he turned away from him.
Then the third stood and spoke similar words, and he turned his face away
from him. Then, the fourth stood and spoke like they had spoken. Allahs
Messenger (saw) turned to him and anger was obvious on his face. He said
what he said.
Al-Tirmdhi says: This Hadeeth is Hasan Gharib, not known except through
Jaffar ibn Sulaiman. I (Albani) say: And he is Thiqa (Trustworthy!)
One of narrators of Muslim, and also the other narrators of it are
Thiqa (Trustworthy) and because of this Al-Hakim says: "Saheeh
(Authentic) on the condition of Muslim," and Al-Dhahabi confirms
it. And for this hadith there is another witness through the narration of Ajlah
Al-Kindi through Abdullah ibn Buraida from his father Buraida who said:
"The Messenger of Allah (saw) sent two missionaries to Yemen, one of them,
Alee ibn Abi Taalib..." and explained the story as mentioned before, and at the
end of it said: "Do not produce falsehoods about Alee, he is from me
and I am from him, and he is your Master after me, he is from me
and I am from him, and he is your Master after me" narrated it
Ahmad.
I (Albani) say: The chain of this is Hasan, all it's narrators are the
narrators of Sheikhayn (Bukhari and Muslim) except Ajlah, he is
ibn Abdullah Al-Kindi, there are different opinions about him, in
Al-Taqreeb it is said he was Sadooq Shi'ee (very truthful, Shi'a)."
If someone claims: This witnessing hadith (by Ajli al-Kindi) is narrated by a
Shi'ee, while the narrator of the other witnessed hadeeth too, Jaffar ibn
Sulayman, is a Shi'ee, does that not make the hadith objectionable?
I (Al-Albani) say: No! This is because the only conditions for the
acceptability of hadeeth's are the truthfulness and good memory of

the narrator. As for his sectarian beliefs, that is a matter between
him and his Lord only and He is sufficient for him. This is why we
see Al-Bukhari and Muslim and others narrating from several of
the truthful ones among the deviants, like the Khawarij and the
Shi'ites and others.
This is exactly the case with the hadith under discussion. Ibn Hibban declared
it saheeh as we read (i.e. Al-Albani had earlier cited ibn Hibbans
authentication of the hadith). Yet, he himself has said about Jaffar in his work
Mashaheer Ulama Al-Amsaar:
'He (Jaffar) is a Shiee, an extremist Shiee.'
Ibn Hibban also states in his Al-Thuqat (Authenticated Ones): 'He (Jaffar)
hated Aboo Bakr and Umar.' I am in doubt of it to be true about him, but there
is no doubt that he was a Shi'ee and Shi'ee does not necessarily mean enmity
of Aboo Bakr and Umar, rather it is only to believe in superiority of another
person (i.e. Alee over them. And in the chain of the narration that says:
He (Jafar ibn Sulaiman) hated Aboo Bakr and Umar there is a
narrator whose name is Yazid Ibn Haroon, and he has no
biography, and I couldnt find another chain for that narration.
And despite that, ibn Hibban says: "Yet, Jaffar ibn Sulaiman is
Trustworthy and excellent in narrating hadeeth's, apart from the
fact that he is inclined towards the Ahlulbayt. But, he does not
invite towards his creed. And there is no disagreement among the
scholars of Hadeeth that narrations of a truthful and excellent
narrator are to be accepted as proof, even if there is heresy in him,
as long as he does not invite towards his heresy."
Besides all this, the hadeeth itself (i.e. Hadeeth Al-Wilayah) has
been narrated through another chain which does not contain even
a single Shiee narrator. The statement (of the Holy Prophet): "Alee is
from me and I am from him" is steady, it is in Saheeh Al-Bukhari through the
narration of Al-Bara ibn Hazeb in the story of discussion of Alee, Zaid and
Jaffar about the daughter of Hamza, and he (the Prophet) said to Alee (r.a):
"You are from me and I am from you." and narrated through the narration of
Abashi Ibn Junada, which is mentioned before under the narration one
thousand nine hundred and eighty." And his statement: "He (Alee) is the
Master of the believers after me," it has been narrated through ibn
Abbas.
Al-Tayalesi records: Narrated Aboo Uwana from Aboo Balj from Amr ibn
Maymun from ibn Abbas that the Messenger of Allah (saw) said to Alee (a.s):
"You are the master of every believer after me." Ahmad has also narrated it,
and through his chain Al-Hakim. After narrating it, Al-Hakim says: "Its
chain is Saheeh (Authentic)." Al-Dhahabi too agrees with him, and it is
indeed as the two of them have stated.
And the meaning of it is like the statement of the Prophet (saw): "Whomever I
am the Master, then Alee is his Master.." and it is Saheeh (Authentic!)

through chains that mentioned before in volume four under number one
thousand seven hundred and fifty.
But it is strange how Sheikh Al-Islam ibn Taymiyyah dares to reject
this hadith and declares it as fabrication in Minhaj Al-Sunnah!
Although his explanation is the best explanation about the meaning of
hadeeth, that Mowalat is the opposite of Moadat(enmity) and it is a firm duty
over every believer, and Alee (r.h) is of the best of them (believers) and he
loves them and they should love him. And there is a refutation in it against AlKhawarij and Nawaasib, but it does not mean that there is no other Mola for
believers, and the Prophet (saw) has said: 'Aslam, Ghafar, Muzaina, Juhaina,
Quraish and Al-Ansaar are my Mawali, there is no Mola over them except
Allah and his Messenger (saw).' And in the hadith there is no proof as the
Shi'ee claim that Alee (r.h) was more deserving for the successorship than the
Sheikhayn (Aboo Bakr and Umar). Because Al-Mowalat is not Al-Wilayat that
means to rule. Because for that it should be said: 'Wali of every believer.'
And this is all what Sheikh Al-Islam has said, and it is strong and steady as
you see, but I do not understand the reason of his rejection for this
hadith itself, (it is not reasonable) except that it is due to his haste
and overstatement to refute the Shi'ee, may Allah forgive us and
him.
Source: Silsalat Al-Hadeeth As-Sahiha. Vol. 5, Pg. # 261 -264.
Hadeeth With No Shi'ee In The Chain

Ahmad ibn Hanbal:
Umar ibn Maymun said: "I was sitting once in the company of ibn Abbas when
nine men came to him and said, 'O Abbas! Either come to debate with us, or
tell these folks that you prefer a private debate.' He had not lost his eye-sight
yet he said: 'I rather debate with you.' So they started talking, but I was not
sure exactly what they were talking about. Then he stood up and angrily said:
"Woe to them! Woe to them! They are debating about a man who has ten
merits nobody else ever had. They are arguing about a man whom the Holy
Prophet (saw) has said, 'I shall dispatch a man whom Allah (swt) shall never
humiliate, one who is loved by Allah (swt) and His Messenger (saw)." So each
one of them thought to him such an honour belonged. The Holy Prophet (saw)
inquired about Alee saying, 'where is Alee?' When the latter came unto him,
with his eyes swelling in ailment, he (pbuh) blew in his eyes, shook the
standard thrice and gave it to him. Alee came back victorious with Safiyya bint
Huyay [Al-Akhtab] among his captives. Ibn Abbas proceeded to say, "Then the
Messenger of Allah (saw) sent someone (Aboo Bakr) with Surat Al-Tawbah,
but he had to send Alee after him to discharge the responsibility, saying:
Nobody can discharge it except a man who is of me, and I am of him.' ibn
Abbas also said, "The Messenger of Allah (saw), with Alee sitting beside him,
asked his cousins once: "Who among you elects to be my Wali in this life and
the life hereafter?" They all declined, but Alee who said: "I would like to be
your Wali in this life and the life to come." Whereupon the Prophet (saw)
responded by saying: "You are indeed my Wali in this life and the life
hereafter." Ibn Abbas continues to say that Alee was the first person to accept
Islam after Khadijah, and that the Messenger of Allah (pbuh) took his own
robe and put it over Alee, Faatima, Hassan and Hussain, then recited the verse
saying: "Allah wishes to remove all abomination from you, O Ahl al-Bayt
[people of my household] and purify you with a perfect purification (Qur'an,
33:33)." He has also said: "Alee bought his own soul, he put on the Prophet's
garment and slept in his bed when the infidels sought to murder him until the
Messenger of Allah (saw) went on Tabuk expedition accompanied by many
people." Alee asked him: 'May I join you?' The Messenger of Allah (pbuh)
refused, whereupon Alee (a.s) wept. The Prophet (pbuh) then asked him: Does
it not please you that your status to me is similar to that of Haroon is to Musa,
except there is no Prophet after me? It is not proper for me to leave this place
before assigning you as my vicegerent.' The Messenger of Allah (pbuh)
has also said the following to him: "You are my heir among every
believer after me."
Ibn Abbas has said: "The Messenger of Allah closed down all doors leading to
his mosque except that of Alee (a.s), who used to enter the mosque on his way
out even while in the state of Janaba (impurity). The Messenger of Allah (saw)
has also said: 'Whoever accepts me as the Wali, let him/her take Alee as the
Wali too.' And Allah (swt) has revealed in His book that he is satisfied with
them, the companions of the tree, because he knew what is in their hearts, did
he then reveal that he is not pleased with them?! Then said: 'The Messenger of

Allah (saw) said to Umar when he wanted to kill one of the people of Badr,
'will you kill him?!' You do not know maybe Allah (swt) has said to the people
of Badr do whatever you want!?"
Footnote: The chain is Saheeh (Authentic!). Aboo Balj, his name is Yahya
ibn Salim and it is said he is Yahya ibn Abi al-Aswad al-Fazari, and he is
Thiqa, ibn Mo'een, ibn Sad, Al-Nasa'i and Dar al-Qutni and the others say:
'He is 'Thiqa' (Trustworthy), and in Al-Tahdheeb that Bukhari says: "There is
a problem about him" and I do not know where does Bukhari say this?
Because his biography is in Tarikh Al-Kabir of Bukhari but he has not
degraded him, he has not written about him in his Al-Saghir too, and not he
nor Nasa'i have not mentioned him in Dhuhafa, he has narrated from Shohba
and has not narrated except from Thiqa (Trustworthy).
Source: Musnad Ahmad bin Hanbal. Vol. 3, Pg. # 331-333.

Al-Haithami:
...And the Messenger of Allah (saw) said to him (Alee): "You are the
Master of every believer after me."
Footnote: (Al-Haythami): Narrated by Ahmad and Al-Tabarani in AlKabir and Al-Awsat summarized, and the narrators of Ahmad are
Saheeh (Authentic!) narrators except Abi Balj Al-Farazi, and he is
Thiqa (Trustworthy), there is a little bit weakness in him.
Source: Majma Al-Zawa'id. Vol. 9, Pg. # 109 - 111.

Ibn Kathir:
...and the Messenger of Allah (saw) said: "You (Alee) are my heir
among every believer after me."
Source: Al-Bidaya Wa'l-Nihaya. Vol. 11, Pg. # 42 - 45.

Al-Dhahabi:
Ibn Abbas said: The Messenger of Allah (saw) said to Alee (as): "You
are the Master of every believer both men and women after me."
Footnote: Al-Hakim has said in regards to this hadeeth it is a Saheeh
(Authentic!) chain, but Bukhari and Muslim have not narrated it like
this. Al-Dhahabi confirmed it and has said it is Saheeh (Authnetic!)
Source: Al-Mustadrak alaa Al-Sahihain. Vol. 3, Pg. # 134.

Al-Tayalisi:
Narrated Aboo Awana from Abi Balj from Amr ibm Maymoon from ibn Abbas
who said: The Messenger of Allah (saw) said to Alee (a.s): "You are
the Master of every believer after me."
Footnote: (the Salafi Muhammad abd Al-Mohsin Al-Turki) the chain
is Hasan (Reliable), the content is Munkar (Rejected)!! And that Aboo
Balj is Thiqa (Trustworthy), he has been confirmed by more than one Imam.
There are some who have degraded him, but they have not lowered him any
less than Sadooq (Truthful) position, and another witness with Hasan
(Reliable) chain is mentioned before.
(Then the researcher brings the arguments of his Naasibee ancestor ibn
Taymiyyah forward about this hadeeth to reject it).
Source: Musnad Abi Dawood. Vol. 4, Pg. # 469 / 470.

Al-Busiri:
And through ibn Abbas (r.a) the Messenger of Allah (saw) said to Alee
(as): "You are the Master of every believer after me."
Footnote: (Imam Al-Busiri): Narrated by Aboo Dawood Al-Tayalisi
through a Saheeh (Authentic!) chain.
Source: Ethaf Khiratul Mohra. Vol. 9, Pg. # 245, H # 8911.

Ibn Abi Hasem with commentary of Al-Albani
Narrated Muhammad ibn Al-Mothanna narrated Yahya ibn Hamaad from Abi
Awana from Yahya Ibn Salim Abi Balj from Amr ibn Maymoon from Ibn
Abbas who said: The Messenger of Allah (saw) said to Alee (a.s),
"Your position to me is like the position of Haroon (a.s) was to
Musa (a.s) except that you are not a Prophet. I should not go unless
you are my successor in every believer after me."
Footnote: (Albani): The chain is Hasan (Reliable), the narrators are of
Bukhari and Muslim, except Abi Balj, his name is Yahya ibn Salim, Al-Hafiz
(ibn Hajar) said regarding him 'He is Sadooq (Truthful), may have some
mistakes.'
Source: Kitab Al Sunnah Ibn Abi Àsim Al-Shaybani. Vol. 2, Pg. #
565.
Ibn Hajar In Regards To These Narrations

Ibn Hajar:
Ibn Hajar says: This Hadeeth is narrated by Ahmad through Ajlah al-Kindi
from Abdullah ibn Buraida and has added at the end of it, 'Do not produce
falsehoods about Alee, because he is from me and I am from him
and he is your Master after me.' Ahmad and Al-Nasa'i also narrated
through Sa'eed ibn Obaida from Abdullah ibn Buraida in a shorter form and at
the end of it he says: Then the face of the Prophet (saw) turned red
and said: "Whomever I am his Wali so Alee is his Wali." And AlHakim narrated such but longer, in it there is the story of a slave girl like the
narration of Abdul Jalil, and all these chains strengthen each other.
Source: Fath ul-Bari fi Sharh Saheeh al-Bukhari. Vol. 7, Pg. # 487.
Hadeeth That Contains The Words 'Wali'

And 'Successor'
Ibn Abi Hasem:
The Messenger of Allah (saw) said: "Alee is from me and I am from
Alee and he is the Master of every believer after me."
Footnote: Saheeh by the condition of Muslim
The Messenger of Allah (saw) said to Alee (a.s) : "Your position to
me is like the position of Haroon (a.s) was to Musa (a.s), except
that you are not a Prophet, and you are my successor among every
believer after me."
Footnote: It is Hasan (Reliable).
Source: Al-Sunan. Vol. 2, Pg. # 799 - 800.
Aboo Bakr Uses The Term 'Wali' To Mean

Successor
It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus
who said: Umar ibn al-Khattab sent for me and I came to him when the day
had advanced. I found him in his house sitting on his bare bed-stead, reclining
on a leather pillow. He said (to me): Malik, some people of your tribe have
hastened to me. I have ordered a little money for them. Take it and distribute
it among them. I said: I wish you had ordered somebody else to do this job. He
said: Malik, take it. At this moment (his man-servant) Yarfa' came in and said:
Commander of the Faithful, what do you say about Uthman, Abd Al-Rahman
b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He
said: Yes, and permitted them. So they entered. Then he (Yarfa') came again
and said: What do you say about 'Alee and Abbas (who are present at the
door)? He said: Yes, and permitted them to enter. Abbas said: Commander of
the Faithful, decide between me and this sinful, treacherous, dishonest, liar.
The people (who were present) also said: Yes. Commander of the Faithful, do
decide and have mercy on them. Malik b. Aus said: I could well imagine that
they had sent them in advance for this purpose (by 'Alee and Abbas). Umar
said: Wait and be patient. I adjure you by Allah, by Whose order the heavens
and the earth are sustained, don't you know that the Messenger of Allah (saw)
said:" We (Prophets) do not have any heirs; what we leave behind is charity?"
They said: Yes. Then he turned to Abbas and 'Alee and said: I adjure you both
by Allah, by Whose order the heavens and earth are sustained, don't you know
that the Messenger of Allah (may peace be upon him) said: "We do not have
any heirs; what we leave behind is charity?" They (too) said: Yes. (Then) Umar
said: Allah, the Glorious and Exalted, had done to His Messenger (may peace
be upon him) a special favour that He has not done to anyone else except him.
He quoted the Qur'anic verse: "What Allah has bestowed upon His Apostle
from (the properties) of the people of township is for Allah and His
Messenger." The narrator said: I do not know whether he also recited the
previous verse or not. Umar continued: The Messenger of Allah (may peace be
upon him) distributed among you the properties abandoned by Banu Nadir.
By Allah, he never preferred himself over you and never appropriated
anything to your exclusion. This property was left over. The Messenger of
Allah (saw) would meet from its income his annual expenditure, and what
remained would be deposited in the Bait-ul-Mal. He said: I adjure you by
Allah, by Whose order the heavens and the earth are sustained. Do you know
this? They said: Yes. Then he adjured Abbas and 'Alee as he had adjured the
other persons and asked: Do you both know this? They said: Yes. He said:
When the Messenger of Allah (saw) passed away, Aboo Bakr said: "I am
the successor (Wali!) of the Messenger of Allah (saw). Both of you
came to demand your shares from the property (left behind by the
Messenger of Allah). (Referring to 'Abbas), he said: You demanded
your share from the property of your nephew, and he (referring to
'Alee) demanded a share on behalf of his wife from the property of
her father. Aboo Bakr said: The Messenger of Allah (saw) had said:"We do
not have any heirs; what we leave behind is charity." So both of you
thought him to be a liar, sinful, treacherous and dishonest. And

Allah knows that he was true, virtuous, well-guided and a follower of
truth. When Aboo Bakr passed away and I have become the
successor (Wali!) of the Messenger of Allah (saw) and Aboo Bakr,
you thought me to be a liar, sinful, treacherous and dishonest. And
Allah knows that I am true, virtuous, well-guided and a follower of truth. I
became the guardian of this property. Then you as well as he came to me. Both
of you have come and your purpose is identical. You said: 'Entrust the
property to us.' I said: 'If you wish that I should entrust it to you, it will be on
the condition that both of you will undertake to abide by a pledge made with
Allah that you will use it in the same way as the Messenger of Allah (saw) used
it. So both of you got it.' He said: 'Wasn't it like this?' They said: 'Yes.' He said:
'Then you have come to me with the request that I should adjudge between
you. No, by Allah. I will not give any other judgment except this until the
arrival of the Doomsday. If you are unable to hold the property on this
condition, return it to me.'
Source: Saheeh Muslim. Vol. 1, Pg. # 840.

Narrated Malik bin Aus bin Al-Hadathan: Once I set out to visit 'Umar (bin
Al-Khattab). (While I was sitting there with him his gate-keeper, Yarfa, came
and said, "Uthman Abdur Rahman (bin 'Auf), Az-Zubair and Sa'd (bin Abi
Waqqas) are seeking permission (to meet you)." 'Umar said, "Yes." So he
admitted them and they entered, greeted, and sat down. After a short while
Yarfa came again and said to 'Umar, "Shall I admit 'Alee and 'Abbas?" 'Umar
said, "Yes." He admitted them and when they entered, they greeted and sat
down. 'Abbas said, "O Chief of the Believers! Judge between me and this
('Alee)." The group, 'Uthman and his companions Sa'd said, 'O Chief of the
Believers! Judge between them and relieve one from the other." 'Umar said.
Wait! I beseech you by Allah, by Whose permission both the Heaven and the
Earth stand fast! Do you know that Allah's Apostle said. 'We (Apostles) do not
bequeath anything to our heirs, but whatever we leave is to be given in
charity.' And by that Allah's Apostles meant himself?" The group said, "He did
say so." 'Umar then turned towards 'Alee and 'Abbas and said. "I beseech you
both by Allah, do you know that Allah's Apostle said that?" They said, 'Yes."
'Umar said, "Now, let me talk to you about this matter. Allah favoured His
Apostle with something of this property (war booty) which He did not give to
anybody else. And Allah said: 'And what Allah has bestowed on His Apostle
(as Fai Booty) from them for which you made no expedition with either
cavalry or camelry . . . Allah is Able to do all things.' (59.6) So this property
was especially granted to Allah's Apostle. But, by Allah, he neither withheld it
from you, nor did he keep it for himself and deprive you of it, but he gave it all
to you and distributed it among you till only this remained out of it. And out of
this property Allah's Apostle used to provide his family with their yearly
needs, and whatever remained, he would spend where Allah's Property (the
revenues of Zakat) used to be spent. Allah's Apostle kept on acting like this
throughout his lifetime. Now I beseech you by Allah, do you know that?" They
said, "Yes." Then 'Umar said to 'Alee and 'Abbas, "I beseech you by Allah, do
you both know that?" They said, "Yes." 'Umar added, "When Allah had
taken His Apostle unto Him, Aboo Bakr said, 'I am the successor
(Wali!) of Allah's Apostle. So he took charge of that property and did with
it the same what Allah's Apostle used to do, and both of you knew all about it
then." Then 'Umar turned towards 'Alee and Abbas and said, "You
both claim that Aboo Bakr was so-and-so! But Allah knows that he was
honest, sincere, pious and right (in that matter). Then Allah caused Aboo
Bakr to die, and I said, 'I am the successor (Wali!) of Allah's
Apostle and Aboo Bakr.' So I kept this property in my possession for the
first two years of my rule, and I used to do the same with it as Allah's Apostle
and Aboo Bakr used to do. Later both of you ('Alee and 'Abbas) came to
me with the same claim and the same problem. (O 'Abbas!) You
came to me demanding your share from (the inheritance of) the
son of your brother, and he ('Alee) came to me demanding his
wives share from (the inheritance of) her father. So I said to you, 'If
you wish I will hand over this property to you, on condition that you both
promise me before Allah that you will manage it in the same way as Allah's
Apostle and Aboo Bakr did, and as I have done since the beginning of my rule;
otherwise you should not speak to me about it.' So you both said, 'Hand over
this property to us on this condition.' And on this condition I handed it over to
you. I beseech you by Allah, did I hand it over to them on that condition?" The
group said, "Yes." 'Umar then faced 'Alee and 'Abbas and said, "I beseech you

both by Allah, did I hand it over to you both on that condition?" They both
said, "Yes." 'Umar added, "Do you want me now to give a decision other than
that? By Him with Whose permission (order) both the Heaven and the Earth
stand fast, I will never give any decision other than that till the Hour is
established! But if you are unable to manage it (that property), then return it
to me and I will be sufficient for it on your behalf."
Source: Saheeh Al-Bukhari. Pg. # 1364 - 1365.

The term 'Wali' in the above narration has been translated as 'Successor.'
However, when we refer back to the well known occasions in which the
Messenger of Allah (saw) said Alee (a.s) is his (saw) Wali, the term is
translated as a friend. Subhan Allah! This is just another prime example of the
double standards of the Nawaasib who pick and choose words to fit in line
with their aqeeda whenever and however it suits them.
All Praise and Thanks be to Allah (swt) in that in this short article we were
given an opportunity to provide authentic narrations in which the Messenger
of Allah (saw) said: "Alee is the Wali (Master) of every believer after
me." The narrations which have been provided have been aquired
through Sunni books and have thus concluded the meaning of the word "Wali"
is not "friendship" as ibn Taymiyyah suggested, rather it is the established
leadership of Imam Alee ibn Abi Taalib (a.s).
Even after presenting all this evidence, the Naasibee's do not accept the truth.
It seems that they seek every possible deceitful way to reject anything and
everything which happens to prove the rightful successorship of Imam Alee
(a.s) to the Messenger of Allah (saw). In the Holy Qur'aan, Allah (swt) has
revealed the intention of such dishonest and deceitful people:
Verily, those who disbelieve, It is the same to them

whether you warn them or you warn them not, they
will not believe.
Holy Qur'aan (2.6)
In contrast to the deceitful ones, there are those who are sincere in attaining a
peaceful and tranquil heart. Fulfillment of this can only be by seeking for the
one and only truth, and it may be that this one short article may help one to do
just that, hence discover the right path. It would indeed be a great success to
join the everlasting joy and happiness of being from amongst the followers of
the Messenger of Allah (saw) and his pure Ahlulbayt (a.s).
Is it not sufficient for them that We have sent down to

you the Book which is recited to them? Verily, herein
is mercy and a reminder for a people who believe.
Holy Qur'aan {29.51}
May Allah (swt) help to remove such arrogance and pride from peoples
heart and may He guide the sincere lovers of the truth - Ameen.

Ali (A.s) The Master of Every Believer

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Alee (a.

s) The Master Of Every

Al-Nasibi Ibn Taymiyyah in regards to this narration says:

Was Jaffar Ibn Sulaiman a Rafidhi?

Did Jaffar Revile The Sheikhayn (Aboo Bakr

Other Scholars On Hadeeth Narrated From

Introducing Al-Zain Al-Iraqi

Hadeeth With No Shi'ee In The Chain

Ibn Hajar In Regards To These Narrations

Hadeeth That Contains The Words 'Wali'

Aboo Bakr Uses The Term 'Wali' To Mean

Verily, those who disbelieve, It is the same to them

Is it not sufficient for them that We have sent down to

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