Second Group of Traditions

These are the numerous traditions that convey the fact that in some revealed verses of the Quran, the names of the Imams (peace be upon them) were mentioned. An example of them is the tradition reported by al-Kulayni, whose chain of transmis‌ sion goes back to Mu ammad
l:lasan (peace be upon him). He [al-Kulayni] said•

The authority (wilaya) of Ali b. Abi Tlilib is prescribed in all the [revealed] texts of the prophets. God never sent a prophet except with the [acknowledgment] of the prophethood of Mubammad and the wilaya of his legatee-God bless them both and their progeny.

Another tradition has been narrated by al-Ayyashi, whose chain of transmission goes back to the Imam al- adiq
read as it was revealed, our names would be found there."
Still another tradition is related by al-Kulayni in his al-Kafi and by al-Ayyashi in his Tafslr, on the authority of the Imam al-Baqir; and in Kanz al-Fawaid through several chains of transmission, on the authority of IbnAbbas; and by Furat b. Ibrahim al-Kafi in his Tafslr, through several chains of transmission, on the authority of al‌ A!!bagh b. Nubata. According to this tradition, Amir al-Muminin [Ali] said:

The Quran was revealed in four equal parts: One-fourth is about us [the ahl al-bayt], one-fourth about our enemies, one-fourth consists of customs (sunan) and parables, and one-fourth about obligations and ordinances; and to us belongs the noblest part of the Quran.

lu another tradition, al-Kulayhi reports that the Imam al-Baqir said:

Gabriel revealed the following verse on the Prophet, in this manner: "And if you are in doubt about what We have revealed to our servant-regarding Ali-then bring forth the like of a chapter of it." [Cf. Q. ٢:٢٣.]

The response to making deductions on the basis of this group of traditions [is as follows]. We have noted earlier that some revelations were in the form of an exege‌ is
rhe names of the Imams being part of the revelation should be regarded in the same
i;ght. If not so regarded, then these traditions should be rejected for contradicting
: Book, the Sunna (Prophetic Tradition), and other sources of proof that were pre‌
,,!nted
.ransmitted traditions indicate the obligation of submitting the traditions to the Book and the Sunna, and those that contradict the Book should be rejected and discarded.
In addition, what proves that Amir al-Muminins name was not mentioned ex‌ plicitly in the Quran is the tradition on the subject of al-Ghadir. In this report, it is evident that the Prophet had appointed Ali (as his successor] on Gods command, and after having received assurances in this regard, and having been promised, by God, protection from the people. Had the name ofAli been mentioned in the Quran, there would have been neither the need for this appointment nor the preparation of that well-attended gathering of Muslims. Nor would the Prophet have feared to pub‌ licize the appointment to the point that he needed divine assurance in this matter.