No Prophet was sent without a covenant of Muhammad's (‘s)...

No Prophet was sent without a covenant of Muhammad's (‘s) prophethood and his rightful successor's wilayah, peace be upon them and their progeny" And there is a report by al‑Ayyashi with his chain of reporters from as‑Sadiq (‘a); "If the Qur'an were to be read the way it was revealed, we would be found therein by our names".

Further reports of this nature are in al-Kafi, tafsir of Al‑Ayyashi, reporting from Abu Ja’far (‘a) and again in Kanzul Fawaid with its several chains of reporters from Ibn Abbas, and also in tafsir of Furat b. Ibrahim al Kafi with its own chain of narrators. It reports from Asbagh b. Nubatah having heard from Amirul Mu'mineen (Ali b.

Abi Talib (‘a)) "The Qur'an was revealed in four quarters: a quarter about us, a quarter about our adversaries, a quarter about traditions and parables, a quarter about the obligations and the laws. Ours was the most vital part of the Qur'an".

And al-Kafi has also reported with its own chain of reporters from Abu Ja'far (Imam Muhammad al‑Baqir (‘a)) "Jibra’ill came with this ayah to Muhammad in this way: وان كنتم في ريب مما نزلنا على عبدنا – في علي- فأتوا بسورة من مثلة In reply to all these, we have clarified earlier that some parts of the revelations to the Prophet did not constitute the Qur’an; they were elucidatory. The reports which say that certain verses contained the names of Aimma (‘a) could be such elucidatory additions.

But if this interpretation does not seem plausible or probable, then the reports must be totally rejected as false and fabricated, because they would be deemed to be against the Qur'an, the traditions, and the aforementioned evidence which disprove Tahrif. There are acknowledged and continuous auth­entic reports which direct us to discard and reject all those reports which contradict the Qur'an.

One of the most convincing proofs that the name of Amir al Mu'minin (‘a) was never openly mentioned in the Qur'an is the tradition of al‑Ghadir. On that occasion, the Prophet (‘s), as commanded by Allah appointed Ali after a revela­tion which placed great emphasis on it, and promised the Prophet (‘s) that he would be guarded from evil men.

If Ali's name had been openly there in the Qur'an, there would have been no need to declare an appointment, nor would it be necessary to make an elaborate arrangement for Muslims to assemble, or for Allah to assuage his fear that the declaration could cause him any harm.