later generations. This is untenable according to both Ahl al-Sunnah and the Rāfidah. Where, then, do Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and the earliest forerunners among the Emigrants and the Helpers stand? At the Prophet’s death—may Allah bless him and his family and grant them peace—al-Hasan had only approached the age of discernment and puberty.

It has been related of one of the leading shaykhs who espouse this notion that the knowledge of “the Pole, the Unique One, the Succour, the All-Encompassing One” corresponds exactly to Allah’s knowledge, and his power to Allah’s power: he knows everything Allah knows and can do everything Allah can do. He claimed that the Prophet—may Allah bless him and his family and grant them peace—was likewise, and that this passed from him to al-Hasan and then through a succession down to his own shaykh. I explained that this is explicit disbelief and reprehensible ignorance, and that making such a claim about the Messenger of Allah—may Allah bless him and his family and grant them peace—is disbelief, let alone making it about anyone else. Allah Most High has said:

“Say: I do not tell you that I possess Allah’s treasures, nor do I know the unseen, nor do I tell you that I am an angel.”

And He Most High said:

“Say: I have no power to benefit or harm myself, except as Allah wills. Had I known the unseen, I would have acquired much good, and no harm would have touched me.”

To the end of the verse. And He Most High said:

“They say: Had we had any say in the matter, we would not have been killed here.”

To the end of the verse. And He Most High said:

“They say: Do we have any say in the matter? Say: The matter belongs entirely to Allah.”

And He Most High said:

“So that He might cut off a section of the disbelievers or humiliate them, so that they turn back disappointed. You have no say in the matter—whether He turns to them in mercy or punishes them, for they are wrongdoers.”

And He said: