Alee (a.s) The Master Of Every Believer

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

The believers, men and women, are supporters of one another; they enjoin good, and forbid evil; they perform the Salaah, and give the Zakah, and obey Allah and His Messenger. Allah will have His mercy on them. Surely, Allah is All-Mighty, All-Wise.

Holy Qur'aan {9:71}

Great efforts have been made to interpret the meaning of the words 'Mawla' (Master) and 'Wali' (Guardian) as something entirely contrasting to their reality. This, in an attempt to screen the declaration of Ghadeer. If Imam Alee's (a.s) status after the death of the Prophet (saw) were to be recognised as the same status which the Prophet (saw) held upon his Ummah, the plan of those who wish to manipulate the succession and the event of Banu-Saqifah would be truly exposed. It is for this very reason why they attach the meaning of friend to the word mawla which could also mean supporter and helper. However, this is nothing but conjecture. Would it be sensible for the Prophet (saw) to hold back the crowds eager to reach their homes in a hot desert only to communicate the message of help, support and friendship when the Holy Qur'aan had already established this fact in the above verse?

The Prophet (saw) made the statement of Wilayah in Ghadeer Khum which is in Johfa, 160km from Makkah. Some question that if the declaration of Wilayah was so important, why was it not declared in Makkah in front of all the pilgrims while the Prophet (saw) was performing Hajj? One should note that the majority of the people returned home from Makkah via a different route to that of Johfa after completion of the Hajj rites.

It can be observed from the map above that there are two lines, one green and the other red. When both lines are followed from Makkah at the bottom, they lead directly to Madinah at the top. The green line represents the way travellers would commute from Makkah to Madinah, and the red line represents the way in which Prophet Muhammad (saw) travelled to Madinah when he was hiding from the Kuffar in the cave. Now observe the position of Makkah which is in the middle of the mountains. There was no actual direct route to Makkah due to mountainous terrain and hence people would need to travel via Johfa which is a connection point. It is at Johfa where people would go their own respective ways to return home. This would only mean that the majority of people in fact did accompany the Prophet (saw) and were not absent as it has been suggested.

Even if we were to assume that the majority of people had left at this point and the only people remaining were those who belonged to Madinah. We can quite positively say there was a great wisdom behind the exact location of the declaration, in that the people of Madinah were bent in hypocrisy. It would have been known that this very group would later have the most influence on Islam and its future, and hence were given priority with extra emphasis.

وَمِمَّنْ حَوْلَكُم مِّنَ الاٌّعْرَابِ مُنَـفِقُونَ وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النَّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ سَنُعَذِّبُهُم مَّرَّتَيْنِ ثُمَّ يُرَدُّونَ إِلَى عَذَابٍ عَظِيمٍ

And among the bedouins around you, some are hypocrites, and so are some among the people of Al-Madinah who persist in hypocrisy; you know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment.

Holy Qur'aan {9:101}

The Prophet (saw) wanted this event to be memorable and wished for it to be embedded in to the minds of people so that no claims could be made thereafter that it was something forgotten. It is for this reason that the people were stopped in an unusual spot, in the middle of their travels such as Johfa. More importantly, it was where Allah (swt) decided the message should be proclaimed by the Prophet (saw), and indeed He (swt) is the best of planners.

"Of whomsoever I am the Maula (Master/Guardian), then Alee (a.s) is his Maula (Master/Guardian)."

“Man kunthum maula fa hadha Alee (a.s) un maula.”

Prophet Muhammad (saw) transferred the rights of guardianship over the Ummah to Imam Alee (a.s). The term 'Maula' here means (His Deputy, his Vicegerent, his Successor).

Or?

“Whoever I am his friend/helper, Alee (a.s) is his friend/helper.”

Imam Alee (a.s) is the 'Maula' friend/helper.

When trying to understand the term 'Maula' within this narration, we need to look at the whole context of the incident. The root word of 'Maula' is 'Wali.' This root can be used to create many words in many forms, such as awla, waali, wilayah, maula and so on and so forth. Here, we see the Prophet (saw) used all three words in the same narration.

The first time he used it is when he asked: "Am I not AWLA over the believers?"

The second time he used it is in: "Whoever I am his MAULA, Alee (a.s) is his MAULA."
The third time he used it in: "May Allah (swt) be the WALI of whosoever is the WALI of Alee (a.s)."

All three words have the same root 'Wali.' In order to prove that the second word, 'MAULA' means Guardian, we need to understand the first and last sentence. In terms of the first one, the Prophet (saw) was actually referring to a verse from the Holy Qur'aan:

النَّبِىُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَجُهُ أُمَّهَـتُهُمْ وَأُوْلُو الاٌّرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِى كِتَـبِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَـجِرِينَ إِلاَّ أَن تَفْعَلُواْ إِلَى أَوْلِيَآئِكُمْ مَّعْرُوفاً كَانَ ذَلِكَ فِى الْكِتَـبِ مَسْطُوراً

The Prophet is closer to the believers than themselves, and his wives are their mothers. And blood relations among each other have closer personal ties in the decree of Allah than the believers and the Muhajirin, except that you do kindness to those brothers. This has been written in the Book.

Holy Qur'aan {33.6}

In the above verse in the Arabic we find the term (أَوْلَ) 'AWLA' here means Guardian, i.e a person who has control over others; or he who has ownership on the believers more than themselves. Thus a person can make decisions for the believers without their permission. From this we can establish the first sentence in the hadeeth is referring to Guardianship.

The Prophet (saw) wanted the companions to acknowledge his guardianship; he wanted them to admit that he indeed has more authority over them than they do to themselves. Once they admitted to this, he went on to say, "Fa man kunthu maula fa hadha Alee un maula." To prove 'Maula' has the same meaning as 'Awla' one must consider the following:

• The context - those two sentences must be in context with each other. The Prophet (saw) asked the believers to admit something and then went on to make a statement. This means there was a direct relationship between the two sentences.

• To make it even clearer, the Prophet (saw) used the prefix "Fa" (Fa man kunthu maula fa hadha..) before the sentence. "Fa" is the equivalent of "then" in Arabic. This further proves a direct relation between the statements. It proves a relation between what was said earlier and what is going to be said next.

The Prophet (saw) used the same meaning in the two sentences otherwise it does not make sense to connect the two. Additionally, it would be a source of immense confusion. Why would he (saw) intend them to mean different and yet form a relationship between them? (Especially that both, 'Awla' & 'Maula' have the same root). It proves a relation between what was said earlier and what is going to be said next.

At this point, our opponents will attempt to relate the 1st and 3rd statements since the first time Prophet (saw) used it was when he (saw) asked: "Am I not 'Awla' (Guardian) over the believers?"

The third time he (saw) used it was when he (saw) said: "May Allah (swt) be the 'Wali' (friend) of whosoever is the 'Wali' (friend) of Alee (a.s)."

Third statement in Arabic: Allah humma waali min wala...

The relation between the 1st and 2nd statements is already proven in that it is plainly obvious the Prophet (saw) is addressing the Muslims. As for the 3rd statement, he (saw) changed direction and was addressing Allah (swt). Therefore it is a new statement and hence a new issue. Now the burden of proof lies upon the opponents to establish a connection between the 1st and 3rd statements if they can do so.

فَالْيَوْمَ لاَ يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلاَ مِنَ الَّذِينَ كَفَرُواْ مَأْوَاكُمُ النَّارُ هِىَ مَوْلَـكُمْ وَبِئْسَ الْمَصِير

So, this Day no ransom shall be taken from you, nor of those who disbelieved. Your abode is the Fire. That is your protector, and worst indeed is that destination.

Holy Qur'aan {57.15}

If the term Maula at all times implied 'friend' then according to this Ayah the fire of hell would also be a friend to the disbelievers. Would this make any logical sense? In fact, the Qur'aan has used this term on numerous occasions to denote protector/guardian/master.

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Protector, so help us against the unbelieving people.

Holy Qur'aan {2.286}

بَلِ اللَّهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِين

Nay! Allah is your Protector and He is the best of the helpers.

Holy Qur'aan {3.150}

 

وَإِنْ تَوَلَّوْا فَاعْلَمُوا أَنَّ اللَّهَ مَوْلَاكُمْ ۚ نِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

If they refuse, be sure that Allah is your Protector - the best to protect and the best to help.

Holy Qur'aan {8.40}

قُلْ لَنْ يُصِيبَنَا إِلَّا مَا كَتَبَ اللَّهُ لَنَا هُوَ مَوْلَانَا ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

"Nothing will happen to us except what Allah has decreed for us: He is our Protector": and on Allah let the Believers put their trust.

Holy Qur'aan {9:51}

يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِنْ نَفْعِهِ ۚ لَبِئْسَ الْمَوْلَىٰ وَلَبِئْسَ الْعَشِيرُ

He calls upon him whose harm is nearer than his profit; evil certainly is the guardian and evil certainly is the associate.

Holy Qur'aan {22:13}

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ ۚ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَفِي هَٰذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ ۚ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ ۖ فَنِعْمَ الْمَوْلَىٰ وَنِعْمَ النَّصِيرُ

And strive hard in (the way of) Allah, (such) a striving a is due to Him; He has chosen you and has not laid upon you an hardship in religion; the faith of your father Ibraheem; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold fast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper!

Holy Qur'aan {22:78}

ذَٰلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَىٰ لَهُمْ

That is because Allah is the Protector of those who believe, and because the unbelievers shall have no protector for them.

Holy Qur'aan {47:11}

قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ

Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.

Holy Qur'aan {66:2}

 

إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ }

If ye two turn in repentance (A'isha and Hafsah) to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up.

Holy Qur'aan {66:4}

ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ

Then are they sent back to Allah, their Master, the True one; now surely His is the judgment and He is swiftest in taking account.

Holy Qur'aan {6:62}

Hence, it must be understood the term 'Maula' in the Arabic language has numerous meanings; a protector, guardian, patron, friend etc. Therefore the term must be understood according to the context in which it is applied. This has also been confirmed by the linguistics.

Ibn Manzur:

"Maula is a guardian who has authority over people."

Source: Lisan Al-Arab. Vol. 6, Pg. # 4920 - 4921.

Al-Raghab Al-Asfahani:

"There is no difference between Wilayah and Walayah in terms of meaning. The real meaning is Guardian or to have authority over something. The word 'Wali' and 'Maula' are used in having authority over something."

Source: Al-Mufradaat Al-Fadh Al-Qur'aan. Vol. 2, Pg. # 269 - 271.

Ibn Al-Athir:

"Whoever have authority over something, then he is his 'Maula' or his 'Wali.'"

Source: Al-Nahayat Fi Gharib Al-Hadith Wa Al-Athar. Vol. 5, Pg. # 228.

Some have claimed that the Prophet (saw) said these words at Ghadeer because from amongst the companions, some were displeased with Imam Alee (a.s) since he took a slave girl for himself. This particular incident took place in 9/10 A.H which was well over a year before the incident of Ghadeer Khumm. Both incidents took place at different times and locations, and has nothing to do with the declaration of Ghadeer Khum. Imam Alee (a.s) was not present during this occasion and it was Buraida who delivered a letter on behalf of Khalid ibn Al-Walid. The Prophet (saw) resolved the matter by saying, "Do not produce falsehoods about Alee (a.s), he is from me and I (saw) am from him (a.s), and he (a.s) is your Master after me. He (a.s) is from me (saw) and I (saw) am from him (a.s), and he (a.s) is your Master after me (saw)." We see that in this narration, both the words 'Maula' and 'Wali' are being used which proves the Prophet (saw) meant guardianship.

By mixing both incidents, our opponents have now found themselves in an embarrassing situation. By doing so they have accepted the companions held hypocrisy in their hearts against Alee (a.s) for such a long period of time. It is not lawful for a Muslim to be angry with another Muslim for three days. So why do we find the companions holding a grudge towards Imam Alee (a.s) for such a long time? Muslims are instructed to seek forgiveness prior to their trip for Hajj, but the so-called righteous companions even after completing Hajj, still bore grudge against him. 

Safi Ur Rahman:

Khalid ibn Al-Walid was appointed by the Prophet Muhammad (saw) over the people of Hamdan to call them to Islam. He stayed with them for 6 months but they did not convert. Then Muhammad (saw) dispatched Alee ibn Abi Talib (a.s) and Khalid came back. Alee (a.s) called them to embrace Islam and they responded and embraced Islam. Alee (a.s) then wrote to Muhammad (saw) about his success, to which Muhammad (saw) replied "Peace be upon Hamdan, Peace be upon Hamdan." Khalid ibn Al-Walid was not able to convert the people of Hamdan in 6 months, but Alee (a.s) reportedly managed to convert all the people of Hamdan in 1 day.

Source: (The Sealed Nectar): Biography Of The Noble Prophet (saw).

Did The Prophet (saw) Use The Term Wali To Mean Guardian?

Ibn Taymiyyah:

"Similarly his (saw) saying: 'HE IS THE WALI OF EVERY BELIEVER AFTER ME' is a lie upon the Holy Prophet (saw), because he (saw) himself was the Wali of every believer during his life and after his death. And all believers are his Wali during life or after death. And Wilayat which is the opposite of enmity (hatred) is not bound by time. As for Wilayah which is the leadership, then it should be said as: 'Waali of every believer after me', as it is said in the funeral prayer; when the Wali and the Waali gather together, the Waali comes forward according to the majority of the scholars. And it also said that the Wali comes forward. So the saying: 'ALEE (A.S) IS THE WALI OF EVERY BELIEVER AFTER ME' is something which its attribution to the Prophet (saw) is not allowed, because if he meant "the friendship" it was not needed to say "after me", and if he meant "the leadership" then he should've said: 'Waali over every believer.'"

Source: Minhaj Al-Sunnah. Vol. 7, Pg. # 391 - 392.

Ibn Taymiyyah had indigestion accepting Imam Alee (a.s) as the master of every believer after the Prophet (saw).  The reason is clear, and that is because he insisted that the word "Wali" (Guardian) or "Mawla" (Master) 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 Hassan ibn Al-Hassan:

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 Wali (Guardian) 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. We will analyze some of these Hadeeth and the meaning of the word 'Wali' not being based around "friendship" but rather, the leadership after his (saw) death. 

Now we shall look at some reports were the term 'Wali' (Guardian)  has been explicitly used and not just the term 'Mola' (master/friend) The Hadeeth itself which goes through Ja'far ibn Sulayman.

 Ahmad ibn Hanbal:

Abdul Razaq and Affan narrated from Ja'far ibn Sulayman from Yazid Al-Rashk from Motref ibn Abdullah from Imran ibn Hussain who said: The Messenger of Allah (saw) had sent an army with Alee ibn Abi Talib 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 (Guardian) of every believer after me."

Footnote: Ahmad Muhammad Shakir 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-Tirmidhi too in the chapter of Fazail-e-Alee (merits of Alee) and says: It is Hasan Gharib and not known other than hadeeth of Ja'far ibn Sulayman, 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 al-Awliya, 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 Ja'far ibn Sulayman Al-Dhahabi from Yazid Al-Raashq from Motref ibn Abdullaah from Imraan ibn Hussain who said: 'Allah's Messenger (saw) sent an army and appointed an Amir, Alee bin Aboo Talib (a.s) 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 Allah's Messenger (saw) of what Alee ibn Aboo Talib (a.s) did on meeting him. The Muslims used to meet Allah's 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 Abi Talib (a.s) 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. Allah's Messenger (saw) turned to him and anger was obvious on his face. He said, "What do you want from Alee (a.s)? What do you want from Alee (a.s)? Alee (a.s) 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 Ja'far ibn Sulayman. 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:

... Allah’s 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 Yahla…and it is narrated also by Ahmad in Al-Musnad, Al-Tirmdhi in the chapter of Merits of Alee, via Ja'far ibn Sulayman, by this chain of narrators. Al-Hakim says: It is Saheeh (Authentic) and Dhahabi has confessed to it. 

Source: Musnad Abi Ya'la. Vol. 1, Pg. # 293.

Ibn Hibban:

...Allah’s 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 is Qawi (Strong).

Source: Saheeh Ibn Hibban. Vol. 15, Pg. # 373.

Al-Nasa'i:

Narrated Qutaiba Ibn Saeed said: Narrated Ja'far and he is ibn Sulayman 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-Walid Al-Narsi and Aboo Kamel who said: Narrated Ja'far ibn Sulayman 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 Wali (Master) of every believer after me (saw)."

Footnote: The chain is Saheeh (Authentic), all it’s narrators are Thiqa (Trustworthy) on the condition of Muslim.

Source: Al-Sunnah. 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. 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 Al-Nasa'i. Ja'far ibn Sulayman died in the year 178 A.H. Muslim has accepted him as his narrations. 

Footnote: It's chain is strong, narrated by Al-Tirmdhi in the chapter of, 'Merits of Alee ibn Abi Talib (a.s)' and says it is Hasan (Reliable), and also in Al-Musnad.

Source: Siyar A'lam Al-Nubala. Vol. 8, Pg. # 199 - 200.

Narrators Ja'far ibn Sulayman And Ajlah Al-Kindi 

Al-Mobarakfoori:

Ahmad has narrated in his Musnad, "And he (Alee) is Wali (Guardian) 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 Ja'far ibn Sulayman 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'awiyah was mentioned before Ja'far ibn Sulayman 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 (innovation i.e in favor of his belief), it is rejected...if you say that Ja'far ibn Sulayman 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 Ja'far Ibn Sulayman a Rafidhi?

Al-Dhahabi:

The mitigating conclusion is that the ‘Shi'as of Kufa’ accepted the Caliphate of the Shaykhayn (Aboo Bakr and Umar). Some Kufan Shi'as rejected the Caliphate of Uthman bin Affan in the same manner that the people of Syria rejected the Caliphate of  Imam Alee (a.s). Others while sympathetic to Uthman bin Affan, still preferred Imam Alee (a.s). This particular faction not only believed in the Caliphate of the first three Caliphs but also prayed for forgiveness of all of those who fought against Imam Alee (a.s) such as A'isha, Talha, Zubair, Mu'awiyah and so forth.

Note: There are other Shi'ee factions Al-Dhahabi discusses. Among them were also those who would be termed ‘Ghulat Shi'ee’ (extremist Shi'ee), who had beliefs that differed with the ‘Ghulat Shi'ee’ of later periods i.e. Those who claimed Imam Alee (a.s) was God.

“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 (a.s), and reviled them. The extreme Shi'ee in our time, as known to us, is the one who regards these leaders as kafirs and also disavows the two Shaykhs [Aboo Bakr and Umar]. Such a one is misguided and lost."

Source: Mizan Al-I'tidaal. Vol. 1, Pg. #  118 - 119.

Did Ja'far Revile The Sheikhayn (Aboo Bakr And Umar)? 

 Al-Dhahabi:

Ja'far ibn Sulayman 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.

Attesting Hadeeth Of Ja'far Ibn Sulayman

Ibn Hajar Al-Asqalani:

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 Wali (Guardian) of every believer after me (saw)."

Source: Al-Isabah Fi Tamyiz Al-Sahabah. Vol. 7, Pg. # 282.

Muttaqi Al-Hindi:

...Allah’s 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 Wali (Master) of every believer after me (saw)."

Footnote: (Al-Hindi): Ibn Abi Shaybah, ibn Jarir has recognized it as Saheeh (Authentic).

Source: Kanz Al-Ummal. Vol. 13, Pg. # 142.

 Al-Suyuti:

....Allah’s 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 Wali (Master) of every believer after me (saw)".

Footnote: (Suyuti): Narrated ibn Abi Shaybah, Ibn Jarir and he recognizes it as Saheeh (Authentic!)

Source: Jami'ul Ahadeeth. Vol. 16, Pg. # 256.

Attesting Hadeeth Of Ajlah al-Kindi

Ahmad ibn Hanbal:

'Narrated Ibn Namir narrated Ajlah Al-Kindi from Abdullah 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. I’m 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 Wali (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 Shakir 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 ibn Hanbal. 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 Talib 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 Wali (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-Ra'uf 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 (a.s)? Alee (a.s) is from me and I am from Alee (a.s) and Alee (a.s) is the Master of every believer after me."

Narrated through Al-Tirmidhi and Al-Nasa'i in Al-Khasa'is and ibn Hibban and Al-Hakim and Al-Tayalisi in his Musnad and Ahmad and ibn Adi in Al-Kamal through Ja'far ibn Sulayman Al-Dhuba'ee through Yazid Al-Rashq through Mot'ref through Imran ibn Hussain with him who said: 

Allah's Messenger (saw) sent an army and appointed Alee ibn Abi Talib (a.s) 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 Allah's Messenger (saw) of what Alee ibn Aboo Talib (a.s) did, on meeting him. The Muslims used to meet Allah's 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 Talib (a.s) 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. Allah's 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 Ja'far ibn Sulayman. 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 Talib..." and explained the story as mentioned before, and at the end of it said: "Do not produce falsehoods about Alee (a.s), 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, Ja'far ibn Sulayman, is a Shi'ee, does that not make the hadeeth 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 (Authentic) as we read (i.e. Al-Albani had earlier cited ibn Hibban's authentication of the hadeeth). Yet, he himself has said about Ja'far in his work Mashaheer Ulama Al-Amsaar:

'He (Ja'far) is a Shi'ee, an extremist Shi'ee.'

Ibn Hibban also states in his Al-Thuqat (Authenticated Ones): 'He (Ja'far) 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 (Ja'far ibn Sulayman) hated Aboo Bakr and Umar there is a narrator whose name is Yazid ibn Haroon, and he has no biography, and I couldn’t find another chain for that narration.

And despite that, Ibn Hibban says: "Yet, Ja'far ibn Sulayman 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 Shi’ee 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 Ja'far 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 hadeeth 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 Mo’adat (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 Al-Khawarij 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 hadeeth 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-Saheeha. Vol. 5, Pg. # 261 -264.

Hadeeth With No Shi'ee In The Chain

Ahmad ibn Hanbal:

Narrated to us from Yahya bin Hamaad, from Aboo Awana, from Abi Balj, from Amroo bin Maymoon:  "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 (saw) 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 (saw) 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 Ahlulbayt [people of my household] and purify you with a perfect purification Qur'aan {33:33}." He then said: "Alee sold his own soul(for the sake of Allah), he put on the Prophet's garment and slept in his bed when the infidels sought to murder him, then Abu Bakr came while Alee(a.s) was sleeping. He said: and Abu Bakr thought it was the Prophet of Allah(saw), he said: O Prophet of Allah(saw)! he said: then Alee(a.s) said to him: the Prophet of Allah(saw) set out towards the well of Maymoon, if you want him go there, so Abu Bakr went and entered the cave with him(saw). He said: then they started to to hit Alee(a.s) with stones, like they used to hit the Prophet of Allah(saw) with stones, so he wrapped himself and covered his head in the garment and he did not take it out, until it became morning, then he brought out his head, so they said: you are a bold person, your companion(i.e. the Prophet (saw)) when we hit him he used to not hide his face, but you hid yourself(i.e. you fooled us) and we disliked this. He(i.e. Ibn Abbas) then said: when he (i.e. the Messenger of Allah (saw)) went on Tabuk expedition accompanied by many people." Alee asked him: 'May I join you?' The Messenger of Allah (saw) refused, whereupon Alee (a.s) wept. The Prophet (saw) 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 (saw) 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 Sa’d, 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 ibn Hanbal. Vol. 3, Pg. # 331 - 333.

 Al-Haythami:

Narrated to us from Yahya bin Abd Al-Hameed, from Aboo Awana, from Abi Balj, from Amroo bin Maymoon, from Ibn Abbas, who said: ... 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 Al-Kabir 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:

Narrated to us from Yahya bin Abd Al-Hameed, from Aboo Awana, from Abi Balj, from Amroo bin Maymoon, from Ibn Abbas, who said ...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:

Narrated to us from Yahya bin Abd Al-Hameed, from Aboo Awana, from Abi Balj, from Amroo bin Maymoon, from Ibn Abbas, who said Ibn Abbas said: The Messenger of Allah (saw) said to Alee (as):... "You are the Wali (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 to us from Yahya bin Abd Al-Hameed, from Aboo Awana, from Abi Balj, from Amroo bin Maymoon, from Ibn Abbas, who said who said: The Messenger of Allah (saw) said to Alee (a.s): "You are the Wali (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 Wali (Master) of every believer after me."

Footnote: (Imam Al-Busiri): Narrated by Aboo Dawood Al-Tayalisi through a Saheeh (Authentic!) chain.

Source: Et’haf Khiratul Mohra. Vol. 9, Pg. # 245,  H # 8911.

Ibn Hajar Regarding These Narrations

Ibn Hajar Al-Asqalani:

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 Wali (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 Al-Hakim 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 Al-Bari Bi-Sharh Saheeh Al-Bukhari . Vol. 7, Pg. # 487.

Hadeeth That Contains The Words 'Wali' (Guardian) And 'Khalifah' (Successor)

Asim Al-Shaybani:

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 Khalifah (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. Vol. 2, Pg. # 565.

Ibn Abi Hasem:

The Messenger of Allah (saw) said: "Alee is from me and I am from Alee and he is the Wali (Master) of every believer after me."

Footnote: Saheeh (Authentic) 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 Khalifah (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 

Muslim ibn Hajjaj:

وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ الضُّبَعِيُّ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ مَالِكَ بْنَ أَوْسٍ، حَدَّثَهُ قَالَ أَرْسَلَ إِلَىَّ عُمَرُ بْنُ الْخَطَّابِ فَجِئْتُهُ حِينَ تَعَالَى النَّهَارُ - قَالَ - فَوَجَدْتُهُ فِي بَيْتِهِ جَالِسًا عَلَى سَرِيرٍ مُفْضِيًا إِلَى رِمَالِهِ مُتَّكِئًا عَلَى وِسَادَةٍ مِنْ أَدَمٍ ‏.‏ فَقَالَ لِي يَا مَالُ إِنَّهُ قَدْ دَفَّ أَهْلُ أَبْيَاتٍ مِنْ قَوْمِكَ وَقَدْ أَمَرْتُ فِيهِمْ بِرَضْخٍ فَخُذْهُ فَاقْسِمْهُ بَيْنَهُمْ - قَالَ - قُلْتُ لَوْ أَمَرْتَ بِهَذَا غَيْرِي قَالَ خُذْهُ يَا مَالُ ‏.‏ قَالَ فَجَاءَ يَرْفَا فَقَالَ هَلْ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَالزُّبَيْرِ وَسَعْدٍ فَقَالَ عُمَرُ نَعَمْ ‏.‏ فَأَذِنَ لَهُمْ فَدَخَلُوا ثُمَّ جَاءَ ‏.‏ فَقَالَ هَلْ لَكَ فِي عَبَّاسٍ وَعَلِيٍّ قَالَ نَعَمْ ‏.‏ فَأَذِنَ لَهُمَا فَقَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا الْكَاذِبِ الآثِمِ الْغَادِرِ الْخَائِنِ ‏.‏ فَقَالَ الْقَوْمُ أَجَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَاقْضِ بَيْنَهُمْ وَأَرِحْهُمْ ‏.‏ فَقَالَ مَالِكُ بْنُ أَوْسٍ يُخَيَّلُ إِلَىَّ أَنَّهُمْ قَدْ كَانُوا قَدَّمُوهُمْ لِذَلِكَ - فَقَالَ عُمَرُ اتَّئِدَا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏"‏ ‏.‏ قَالُوا نَعَمْ ‏.‏ ثُمَّ أَقْبَلَ عَلَى الْعَبَّاسِ وَعَلِيٍّ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ لاَ نُورَثُ مَا تَرَكْنَاهُ صَدَقَةٌ ‏"‏ ‏.‏ قَالاَ نَعَمْ ‏.‏ فَقَالَ عُمَرُ إِنَّ اللَّهَ جَلَّ وَعَزَّ كَانَ خَصَّ رَسُولَهُ صلى الله عليه وسلم بِخَاصَّةٍ لَمْ يُخَصِّصْ بِهَا أَحَدًا غَيْرَهُ قَالَ ‏{‏ مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ‏}‏ مَا أَدْرِي هَلْ قَرَأَ الآيَةَ الَّتِي قَبْلَهَا أَمْ لاَ ‏.‏ قَالَ فَقَسَمَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَكُمْ أَمْوَالَ بَنِي النَّضِيرِ فَوَاللَّهِ مَا اسْتَأْثَرَ عَلَيْكُمْ وَلاَ أَخَذَهَا دُونَكُمْ حَتَّى بَقِيَ هَذَا الْمَالُ فَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَأْخُذُ مِنْهُ نَفَقَةَ سَنَةٍ ثُمَّ يَجْعَلُ مَا بَقِيَ أُسْوَةَ الْمَالِ ‏.‏ ثُمَّ قَالَ أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ أَتَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ ‏.‏ ثُمَّ نَشَدَ عَبَّاسًا وَعَلِيًّا بِمِثْلِ مَا نَشَدَ بِهِ الْقَوْمَ أَتَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ ‏.‏ قَالَ فَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم فَجِئْتُمَا تَطْلُبُ مِيرَاثَكَ مِنَ ابْنِ أَخِيكَ وَيَطْلُبُ هَذَا مِيرَاثَ امْرَأَتِهِ مِنْ أَبِيهَا فَقَالَ أَبُو بَكْرٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ مَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏"‏ ‏.‏ فَرَأَيْتُمَاهُ كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنَّهُ لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ ثُمَّ تُوُفِّيَ أَبُو بَكْرٍ وَأَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم وَوَلِيُّ أَبِي بَكْرٍ فَرَأَيْتُمَانِي كَاذِبًا آثِمًا غَادِرًا خَائِنًا وَاللَّهُ يَعْلَمُ إِنِّي لَصَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ فَوَلِيتُهَا ثُمَّ جِئْتَنِي أَنْتَ وَهَذَا وَأَنْتُمَا جَمِيعٌ وَأَمْرُكُمَا وَاحِدٌ فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا فَقُلْتُ إِنْ شِئْتُمْ دَفَعْتُهَا إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ أَنْ تَعْمَلاَ فِيهَا بِالَّذِي كَانَ يَعْمَلُ رَسُولُ اللَّهِ صلى الله عليه وسلم فَأَخَذْتُمَاهَا بِذَلِكَ قَالَ أَكَذَلِكَ قَالاَ نَعَمْ ‏.‏ قَالَ ثُمَّ جِئْتُمَانِي لأَقْضِيَ بَيْنَكُمَا وَلاَ وَاللَّهِ لاَ أَقْضِي بَيْنَكُمَا بِغَيْرِ ذَلِكَ حَتَّى تَقُومَ السَّاعَةُ فَإِنْ عَجَزْتُمَا عَنْهَا فَرُدَّاهَا إِلَىَّ ‏.

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. H. # 1757.

Al-Bukhari:

حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، قَالَ حَدَّثَنِي اللَّيْثُ، قَالَ حَدَّثَنِي عُقَيْلٌ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ، وَكَانَ، مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ذَكَرَ لِي ذِكْرًا مِنْ حَدِيثِهِ، فَانْطَلَقْتُ حَتَّى دَخَلْتُ عَلَى مَالِكِ بْنِ أَوْسٍ فَسَأَلْتُهُ فَقَالَ مَالِكٌ انْطَلَقْتُ حَتَّى أَدْخُلَ عَلَى عُمَرَ، إِذْ أَتَاهُ حَاجِبُهُ يَرْفَا فَقَالَ هَلْ لَكَ فِي عُثْمَانَ وَعَبْدِ الرَّحْمَنِ وَالزُّبَيْرِ وَسَعْدٍ يَسْتَأْذِنُونَ قَالَ نَعَمْ‏.‏ فَأَذِنَ لَهُمْ ـ قَالَ ـ فَدَخَلُوا وَسَلَّمُوا فَجَلَسُوا، ثُمَّ لَبِثَ يَرْفَا قَلِيلاً فَقَالَ لِعُمَرَ هَلْ لَكَ فِي عَلِيٍّ وَعَبَّاسٍ قَالَ نَعَمْ‏.‏ فَأَذِنَ لَهُمَا، فَلَمَّا دَخَلاَ سَلَّمَا وَجَلَسَا، فَقَالَ عَبَّاسٌ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنِي وَبَيْنَ هَذَا‏.‏ فَقَالَ الرَّهْطُ عُثْمَانُ وَأَصْحَابُهُ يَا أَمِيرَ الْمُؤْمِنِينَ اقْضِ بَيْنَهُمَا، وَأَرِحْ أَحَدَهُمَا مِنَ الآخَرِ‏.‏ فَقَالَ عُمَرُ اتَّئِدُوا أَنْشُدُكُمْ بِاللَّهِ الَّذِي بِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ، هَلْ تَعْلَمُونَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏"‏ لاَ نُورَثُ مَا تَرَكْنَا صَدَقَةٌ ‏"‏‏.‏ يُرِيدُ رَسُولُ اللَّهِ صلى الله عليه وسلم نَفْسَهُ‏.‏ قَالَ الرَّهْطُ قَدْ قَالَ ذَلِكَ‏.‏ فَأَقْبَلَ عُمَرُ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ذَلِكَ قَالاَ قَدْ قَالَ ذَلِكَ‏.‏ قَالَ عُمَرُ فَإِنِّي أُحَدِّثُكُمْ عَنْ هَذَا الأَمْرِ، إِنَّ اللَّهَ كَانَ خَصَّ رَسُولَهُ صلى الله عليه وسلم فِي هَذَا الْمَالِ بِشَىْءٍ لَمْ يُعْطِهِ أَحَدًا غَيْرَهُ، قَالَ اللَّهُ ‏{‏مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْهُمْ فَمَا أَوْجَفْتُمْ عَلَيْهِ مِنْ خَيْلٍ‏}‏ إِلَى قَوْلِهِ ‏{‏قَدِيرٌ‏}‏‏.‏ فَكَانَتْ هَذِهِ خَالِصَةً لِرَسُولِ اللَّهِ صلى الله عليه وسلم وَاللَّهِ مَا احْتَازَهَا دُونَكُمْ وَلاَ اسْتَأْثَرَ بِهَا عَلَيْكُمْ، لَقَدْ أَعْطَاكُمُوهَا وَبَثَّهَا فِيكُمْ، حَتَّى بَقِيَ مِنْهَا هَذَا الْمَالُ، فَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَتِهِمْ مِنْ هَذَا الْمَالِ، ثُمَّ يَأْخُذُ مَا بَقِيَ، فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ، فَعَمِلَ بِذَلِكَ رَسُولُ اللَّهِ صلى الله عليه وسلم حَيَاتَهُ، أَنْشُدُكُمْ بِاللَّهِ، هَلْ تَعْلَمُونَ ذَلِكَ قَالُوا نَعَمْ‏.‏ قَالَ لِعَلِيٍّ وَعَبَّاسٍ أَنْشُدُكُمَا بِاللَّهِ هَلْ تَعْلَمَانِ ذَلِكَ قَالاَ نَعَمْ‏.‏ ثُمَّ تَوَفَّى اللَّهُ نَبِيَّهُ صلى الله عليه وسلم فَقَالَ أَبُو بَكْرٍ أَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم فَقَبَضَهَا أَبُو بَكْرٍ يَعْمَلُ فِيهَا بِمَا عَمِلَ بِهِ فِيهَا رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَنْتُمَا حِينَئِذٍ ـ وَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ ـ تَزْعُمَانِ أَنَّ أَبَا بَكْرٍ كَذَا وَكَذَا، وَاللَّهُ يَعْلَمُ أَنَّهُ فِيهَا صَادِقٌ بَارٌّ رَاشِدٌ تَابِعٌ لِلْحَقِّ، ثُمَّ تَوَفَّى اللَّهُ أَبَا بَكْرٍ فَقُلْتُ أَنَا وَلِيُّ رَسُولِ اللَّهِ صلى الله عليه وسلم وَأَبِي بَكْرٍ، فَقَبَضْتُهَا سَنَتَيْنِ أَعْمَلُ فِيهَا بِمَا عَمِلَ رَسُولُ اللَّهِ صلى الله عليه وسلم وَأَبُو بَكْرٍ، ثُمَّ جِئْتُمَانِي وَكَلِمَتُكُمَا وَاحِدَةٌ وَأَمْرُكُمَا جَمِيعٌ، جِئْتَنِي تَسْأَلُنِي نَصِيبَكَ مِنِ ابْنِ أَخِيكَ، وَأَتَى هَذَا يَسْأَلُنِي نَصِيبَ امْرَأَتِهِ مِنْ أَبِيهَا، فَقُلْتُ إِنْ شِئْتُمَا دَفَعْتُهُ إِلَيْكُمَا عَلَى أَنَّ عَلَيْكُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ لَتَعْمَلاَنِ فِيهَا بِمَا عَمِلَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم وَبِمَا عَمِلَ بِهِ فِيهَا أَبُو بَكْرٍ، وَبِمَا عَمِلْتُ بِهِ فِيهَا، مُنْذُ وُلِّيتُهَا، وَإِلاَّ فَلاَ تُكَلِّمَانِي فِيهَا فَقُلْتُمَا ادْفَعْهَا إِلَيْنَا بِذَلِكَ‏.‏ فَدَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ، أَنْشُدُكُمْ بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْهِمَا بِذَلِكَ فَقَالَ الرَّهْطُ نَعَمْ‏.‏ قَالَ فَأَقْبَلَ عَلَى عَلِيٍّ وَعَبَّاسٍ فَقَالَ أَنْشُدُكُمَا بِاللَّهِ هَلْ دَفَعْتُهَا إِلَيْكُمَا بِذَلِكَ قَالاَ نَعَمْ‏.‏ قَالَ أَفَتَلْتَمِسَانِ مِنِّي قَضَاءً غَيْرَ ذَلِكَ، فَوَالَّذِي بِإِذْنِهِ تَقُومُ السَّمَاءُ وَالأَرْضُ لاَ أَقْضِي فِيهَا قَضَاءً غَيْرَ ذَلِكَ، حَتَّى تَقُومَ السَّاعَةُ، فَإِنْ عَجَزْتُمَا عَنْهَا فَادْفَعَاهَا فَأَنَا أَكْفِيكُمَاهَا‏.‏

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. H. # 5358.

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) / Khalifah (successor) 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: 

إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

 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).

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَى عَلَيْهِمْ إِنَّ فِي ذَلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ

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.