He is also told:

“Those hadiths concerning Ali’s merits were transmitted (1) only by the Companions whom you have impugned. If your impugnment is sound, their transmission is invalid; and if their transmission is sound, your impugnment is invalid.”

If he says:

“Through reports transmitted by the Shi‘a, or through mass transmission among them,”

he is told:

“There were no Rāfidīs whatsoever among the Companions. The Rāfidīs impugn all the Companions except for a small group: between thirteen and nineteen individuals. A group this small could be alleged to have (2) colluded over what they transmitted. How, then, can someone who impugns the transmission of the great majority establish the transmission of a mere handful? This has been discussed fully in its proper place.”

The point is that his statement:

“Love for the three besides Ali is not obligatory,”

is false according to the majority. Indeed, according to Ahl al-Sunnah, loving these three is a greater obligation than loving Ali, because the obligation to love is proportionate to excellence: the greater a person’s excellence, the more complete the love due to him.

Allah Most High says:

“Indeed, those who believe and do righteous deeds—the Most Merciful will appoint love for them.”

[Surah Maryam: 96]

They said: “He loves them and causes His servants to love them.” After its Prophet, these men are the best of this nation’s people of faith and righteous deeds, as Allah Most High says:

“Muhammad is the Messenger of Allah. Those who are with him are firm against the disbelievers and compassionate toward one another. You see them bowing and prostrating, seeking bounty and pleasure from Allah. Their mark is upon their faces from the trace of prostration.”

[Surah al-Fath: 29]

to the end of the surah.

It is reported in the two Sahih collections that the Prophet—may Allah bless him and grant him peace—was asked:

“Who is most beloved to you?”

He replied:

“Aisha.”

He was asked (3):

“And among the men?”

He replied:

“Her father.” (4)