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Is there Sufficient Proof for Naṣṣ Jalī on the Twelve ʾImāms?
We must now go into the question of whether there really was naṣṣ jalī appointing the 12 ʾimāms. As has been mentioned already, Twelvers claim that the collection of the narrations of naṣṣ jalī attain tawātur in meaning for all of their ʾimāms, despite none of the individual wordings for any of them reaching tawātur.…
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The Ḥadīth of the Twelve Khulafāʾ
Before going into the actual claim of naṣṣ jalī, it is useful to discuss the ʾaḥādīth narrated by Sunnīs mentioning 12 khulafāʾ, and to show that they do not provide any evidence for the Twelver claim. Prior to going into detail on their meaning, we must first provide a general picture of the wording of…
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Additional ʾAḥādīth: Ḥadīth aṭ-Ṭayr, Ḥadīth ad-Dār, and the Two Best Youths of Heaven
The Shīʿah also tried to argue that it is mutawātir from the Prophet صلى الله عليه وسلم that ʿAlī رضي الله عنه is the best of the Ṣaḥābah. The main ḥadīth they used for this claim is Ḥadīth aṭ-Ṭayr, since it is the closest one to being explicit while still being arguably reliable. They said…
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Ḥadīth al-Manzilah: An Evidence for the Exclusive ʾImāmah of ʿAlī رضي الله عنه?
The 3rd and final of the major claimed “naṣṣ khafī” proofs used by the Shīʿah is Ḥadīth al-Manzilah. This is another authentic and definitively established ḥadīth, and the text is as follows: خَرَجَ رَسُولَ اللَّهِ صلى الله عليه وسلم إِلَى تَبُوكَ، وَاسْتَخْلَفَ عَلِيًّا فَقَالَ أَتُخَلِّفُنِي فِي الصِّبْيَانِ وَالنِّسَاءِ قَالَ “ أَلاَ تَرْضَى أَنْ تَكُونَ…
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Ḥadīth al-Ghadīr: An Evidence for the Exclusive ʾImāmah of ʿAlī رضي الله عنه?
The 2nd “naṣṣ khafī” proof that will be discussed is one of the most well-known arguments used by the Shīʿah; Ḥadīth al-Ghadīr. Although the phrase (مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ) “Whoever I am his mawlā, then ʿAlī is his mawlā” is mutawātir, there are various different narrations of the rest of the text of the…
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