A Challenge to All Shias Around the World


By the end of the 5th century, it was evident that the number of circulated fabrications by the Shia regarding the virtues of ‘Ali had were in the hundreds of thousands. The great muhaddith, Abu Ya’la Al-Khalili (d. 446), quotes a hadith critic saying:

“I have observed the reports that were fabricated by the Kufans regarding the virtues of ‘Ali and his family, and they were more than 300,000 fabricated reports.” (Al-Khalili 419)

Ibn al-Jawzi said:

“The Rafida’s extreme love of Ali led them to fabricate many reports demonstrating his virtues. Most of these reports actually ended up harming him and depicting him in a negative manner. I have listed some of those reports in my book, al-Mawdu’aat.” (Ibn Al-Jawzi 89)

Thus, it should not be a surprise for the reader to encounter a variety of bizarre and extremely exaggerated reports regarding the virtues of ‘Ali b. Abi Taleb in Shi’ite literature. In this article, we shall present a collection of similar reports deemed “authentic” by Shi’ite scholarship, and we shall then challenge every single Shi’ite on this planet to substantiate the claims made in these reports.

A Prelude to the Challenge

The collection of reports that shall be presented today is a slew of strange reports mostly found in Basa’ir Al-Darajat by Al-Saffar (d. 290). In his book, Al-Saffar lists a series of reports stating that the Wilayah of ‘Ali b. Abi Taleb was enforced and upheld by ALL past prophets of God.

Here are some of those reports:

  1. Al-Saffar, from Muhammad b. Al-Husayn, from Wahib b. Hafs, from Abu Basir, who said: Abu Ja’far (as) said: Our Wilayah is the Wilayah of Allah, which no prophet has been sent except by it. (Al-Saffar 95)
  2. Al-Saffar, from Ahmed b. Muhammad, from ‘Ali b. Al-Hakam, from Sayf b. ‘Umayrah, from Abu Bakr Al-Hadhrami, from Hudhayfah b. Usayd, from the Messenger of Allah: “The prophethood of a prophet was never complete until my Wilayah and the Wilayah of my Ahlulbait was presented forth to him and he then submits to their obedience and (Al-Saffar 93)
  3. Al-Saffar, from Al-Sindi b. Muhammad, from Yunus b. Ya’qub, from ‘Abdul’A’la, who said: Abu ‘Abdullah said: No prophet has ever become a prophet until he recognizes our rights and our superiority over everyone else. (Al-Saffar 94)
  4. Al-Saffar, from Al-‘Abbas b. Ma’ruf, from Hammad b. ‘Isa, from Rab’i, from Muhammad b. Muslim, from Abu Ja’far (as) regarding the ayah, “Had they upheld the Torah, Injil and what had been revealed to them from their Lord,” he said: “[It is] the Wilayah.” (Al-Saffar 96)

Note: All of these reports are authentic (according to Shi’i standards).

Al-Saffar, in this context, lists tens of other reports that corroborate and demonstrate the same theme; however, these examples shall suffice.

The Challenge

It is quite bizarre how such reports elevate Ali way beyond the status of a mere political and religious successor of Prophet Muhammad, as believed by the initial Shias. Rather, his Wilayah is now presented as a pillar of faith that EVERY single prophet from Adam till Muhammad ~ was sent by and obliged to acknowledge.

These fabrications, which are purely the result of cumulative ghuluww, were eventually adopted and believed by the Twelver community.

What is the challenge?

It is very simple:

Since these reports claim that the Wilayah of Ali b. Abi Taleb was upheld by ALL prophets of God such that they only became prophets after acknowledging the Wilayah and that it was fundamental to their prophethood, we challenge the Shia to produce the following:

  • A single explicit verse from the Old Testament, New Testament, or the Quran where any Prophet of God is quoted upholding, emphasizing, preaching or believing in the Wilayah of ‘Ali b. Abi Taleb.

Hint: Twenty-five prophets are mentioned in the Quran, along with many of their core teachings. It would, indeed, be bizarre (in light of these reports) if none of them were ever mentioned in the context of the Wilayah of Ali. If the Shi’i polemicist is not capable of presenting a single instance in the Quran where a prophet is sent by the Wilayah of ‘Ali or commanded to uphold it, then we are gracious enough to expand the scope of this challenge to the Old and New Testament.

If the Shi’ite is not able to find a single verse to substantiate these various claims, then perhaps this is a good opportunity to cast doubt on this narrative, and question the actual reliability of such bizarre and exaggerated fabrications that have been authenticated and ascribed to the Imams by the Shia.

“So if they fail to respond to you, then know that they only follow their desires. And who could be more astray than those who follow their desires with no guidance from Allah? Surely Allah does not guide the wrongdoing people.” [Quran 28:50]

And Allah is the best of witnesses,

Abu Al-‘Abbas Al-Shami


Al-Saffar, Muhammad. Basa’ir Al-Darajat Al-Kubra. Edited by Mirza Mohsen Kojeh Baghi, vol. 1, Matba’at Al-Ahmedi, 1404.

Al-Khalili, Abu Ya’la. Al-Irshad Fi Ma’rifati ‘Ulamaa’ Al-Hadith. Edited by Muhammad Idris, 1st ed., vol. 1 3, Maktabat Al-Rushd, 1409.

Ibn Al-Jawzi, Abu Al-Faraj. Talbis Iblis. 1st ed., vol. 1 1, Dar Al-Fikr Lil-Tiba’a Wal-Nashr, 2001.


  1. Wilyah of Ali (as) is said by our last beloved prophet during Al Ghadir and mentioned in Quran and accepted by all companion, everything are mentioned in Quran but tafseer of ayat should be understandable on context of authentic hadees and life of our prophet, for that we have to understand prophet hadith and Sunnah, if you search rekat of Namaz you dont find there in Quran but we know how many Rekats Prophet (sa) do, So there are no worth and logic about your claim to prove it by Quran and two others (bible the book is not authentic)

    • Dear Shi’ite,
      I would be grateful if you could actually understand the argument in the article before attempting to reproduce a semi-coherent response
      Your appeal to “rekat of Namaz” is self-defeating, since the concept of Salah is well-established in the Quran. The Quran informs us ofvarious details about Salah:

      1. Details of Wudu prior to Salah [Al-Ma’idah:6]
      2. The command to uphold Salah, which can be found in tens of verses
      3. The role of prayer in a Muslim’s life
      4. Friday Prayer [Al-Jumu’ah:11]
      5. Qiyam Al-Layl
      6. The methodology of Prayer during warfare [Al-Nisa’: 101-102]
      7. The concept of prayer timings [Al-Nisa’: 103]
      8. The Qiblah during prayer [Al-Baqarah:144]

      So you cannot tell me with a straight face that the Quran does not establish prayer in a detailed manner. The fact that the number of Rak’as was not mentioned is irrelevant to the actual point, which is that the concept of prayer is extremely well-attested to in the Quran, UNLIKE Imamah. A person who reads the Quran will have a good understanding of the concept of prayer, while someone who reads the Quran will have ZERO understanding of the concept of Imamah according to the Twelver sect, let alone the Imamah of ‘Ali b. Abi Taleb.

      I’m not interested in further wasting my time with irrelevant appeals, but if you do have an actual response to the argument made in the article, please be my guest.

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