And if this praise was only to please Fatima, he should have only mentioned
it before her. Why did he hold the hand of Ali (a.s.) among his companions and
remarked: “Indeed, he is the first, who brought faith in me; he is the one, who
would be first to shake hands with me on Judgment Day.”
And when he addressed his companions saying: “The first of you, who
would meet at the Cistern of Kauthar is the first, who embraced Islam; that is Ali
Ibne Abi Talib (a.s.).”
How did this fabricated ‘secret’ [praise of Prophet for Ali (a.s.) was only to
please his daughter] remain a secret for companions present at that time and
righteous companions of companions who followed them in praising Ali (a.s.) for
this excellence, as is narrated from Salman Farsi, Anas bin Malik, Zaid bin
Arqam, Abdullah bin Abbas, Abdullah bin Hajal, Hashim bin Utbah, Malik bin
Ashtar, Abdullah bin Hashim, Muhammad bin Abi Bakr, Amr bin Hamaq, Abu
Amr Adi bin Hatim, Abu Rafe, Buraidah, Jundab bin Zuhair, Umme Khair,
daughter of Hareesh?1
Is the claim that the Prophet paid scant attention to Ali (a.s.) compatible with
statement of Quran that Ali is the soul of Prophet or that recompense of his
prophethood is deemed as love and affection for Ali (a.s.)?
Is it compatible with the statement of the Prophet in the tradition of the
roasted fowl recorded in Saheeh and Musnad books: “O God, send to me the best
of Your creatures that he may share this fowl with me.” Thus, Ali (a.s.) came?2
Is it compatible with statement of Prophet to Ayesha: “Indeed, Ali is the
most favorite of the males to me and the most respectable among them; so
recognize his right and accord respect to him.”3
Or with his statement: “Among the men, Ali is most beloved to me.”4
Or with his statement: “Ali is the best of those I leave behind.”5
Or with his statement: “The best of your men is Ali Ibne Abi Talib and the best of women, is Fatima, daughter of Muhammad.”6
Or his statement: “Ali is the best of men; and one, who denies this is an
infidel.”7
Or his statement: “One, who does not say that Ali is the best of men, has
become a disbeliever.”8
Or his statement in the tradition of standard, which is accepted by all sects:
“Tomorrow, I would give the standard to one, whom God and His Messenger
love and he also loves God and His Messenger.”
Or his statement: “Ali is in relation to me as my head is to my body.”9
Or his statement: “Ali is in relation to me as I am in relation to my Lord.”10
Or his statement: “Ali is most beloved of them in relation to me and most
beloved of them with God.”11
Or his statement: “I am from you and you are from me” or “You are from
me and I am from you.”12
Or his statement: “Ali is from me and I am from him and after me, he is the
master and guardian of every believer.”13
Or his statement in the tradition of announcement of Surah Taubah, which is
regarded as authentic by all: “None can announce it, except a man from me and I
am from him.”14
Or his statement: “Your flesh is my flesh and your blood is my blood and
the truth is with you.”15
Or his statement: “There is no prophet, but that he has someone like him in
the Ummah and Ali is same as me.”16
Or is it compatible with report of Umme Salma, which is regarded as
authentic and Tibrani has narrated it: “When the Messenger of Allah (s.a.w.a.)
was angry, no one, except Ali, dared to speak.”17
Or is it compatible with the statement of Ayesha: “By God, I have not seen
any man closer to Prophet than Ali and there is no woman on the earth, more
beloved to Prophet than Ali’s wife.”18
Or is it compatible with the statement of Buraidah and Ubayy: “The dearest
of people among females was Fatima and among the males, Ali.”19