nawasib charge us with this allegation; and try to prove it as authentic, so let us take a review of this

let us first see this narration now
here it is from wasail us shia, vol 8, page 373-374

this is the version which they have quoted

[ 10940 ] 9 ـ وبإسناده عن علي بن الحكم ، عن عبد الرحمن العرزمي ، ( عن أبيه ) (1) ، عن أبي عبدالله ( عليه السلام ) قال : صلى علي ( عليه السلام ) بالناس على غير طهر وكانت الظهر ثم دخل ، فخرج مناديه ، أن أمير المؤمنين ( عليه السلام ) صلى على غير طهر فأعيدوا فليبلغ الشاهد الغائب .

and with the chain from ali bin hakam from abdur rehman a’zrami (from his father) from imam abu abdullah asws: he said:

imam ali offered prayer of dhuhur without purification; so announcer announced to tell all those present or absent

[wasail us shia, vol 8, page 373]

now, let us see this narration from istibsaar by tusi
and let us see what sheikh tusi said about this narration

here it is

1671 – 5 فأما ما رواه علي بن الحكم عن عبدالرحمن العرزمي عن أبي عبدالله (ع) قال: صلى علي (ع) بالناس على غير طهر وكانت الظهر فخرج مناديه ان امير المؤمنين (ع) صلى على غير طهر فأعيدوا وليبلغ الشاهد الغائب.
فهذا خبر شاذ مخالف للاحاديث، وما هذا حكمه لا يعمل عليه، وقد تضمن أيضا من الفساد ما يقدح في صحته وهو ان امير المؤمنين (ع) صلى بالناس على غير وضوء وقد آمننا من ذلك دلالة عصمته(ع)، .

as regard to the narration narrated from ali bin hakam from abdur rehman a’zrami from imam abu abdullah asws: he said:

imam ali offered/lead prayer of dhuhur without purification in people ; so announcer announced to tell all those present or absent

so this narration is shadh and against all the narrations, and gives an order which is not acted upon; and there is also in it what causes fisad/problem in that, and that hits the authenticity of this, and that is, amir ul momineen offered prayer without ablution; and that is he protected from by the evidence of infallibility;

[al istibsaar, vol 1, page 433]

he gave this sanad in his book tehzeeb ul ahkam

(140) * 52 – فأما ما رواه علي بن الحكم عن عبد الرحمن بن العرزمي عن أبيه عن أبي عبد الله عليه السلام

[tehzeeb ul ahkam, vol 3, page 40]

and in tehzeeb, he again said after narrating this narration

فهذا خبر شاذ مخالف للاخبار كلها وما هذا حكمه لا يجوز العمل به، على أن فيه ما يبطله وهو ان أمير المؤمنين عليه السلام أدى فريضة على غير طهر ساهيا عن ذلك وقد آمننا من ذلك دلالة عصمته عليه السلام،

this is shadh narration and against all other narrations; and there is in it what is not allowed to act upon; in it is also what makes it batil/void; and that is, amir ul momineen offered compulsory prayer without ablution by sehv/forgetting; and and that is he protected/saved from by evidence of his infallibility

now, i have given u three sources, all with online links

so that you can counter check

but keep in mind that i did not mention one thing; and that is
even this saying is there in wasail; which of course, nawasib concealed

check from the link i gave u
and u find

قال الشيخ : هذا خبر شاذ مخالف للاحاديث كلها ، وهو ينافي العصمة

sheikh said: this narration is shadh; and against all narrations; and it negates infallibility

so, i have given u what all shia scholars said when they quoted this narration

but what makes me surprised is the hypocrisy of these nawasib

it is the narration of wasail which all of these people have narrated; and in that it is mentioned that in the chain
there is also
father of abdur rehman azrami
and that it is not there in istibsaar

that is why, i gave you chain from tehzeeb as well, so that you should know that there is problem with the chain as well

and that is, father of abdur rehman;

now, these people should have either not mentioned chain from wasail
or if they had done so, they should have given the authenticity of him as well

as regards to father of abdur rehman and this narration
let us see what allama khoi says about this

وفيه : مضافاً إلى ضعف سندها ، لعدم ثبوت وثاقة والد العرزمي ، أنّ مضمونها غير قابل للتصديق ، لمنافاته العصمة ، وعدم انطباقه على اُصول المذهب . ولا يكاد ينقضي تعجّبي من الشيخ والكليني لدى الظفر بهذه الرواية وأمثالها ممّا يخالف اُصول المذهب أنّهما كيف ينقلانها في كتب الحديث(3) المستوجب لطعن المخالفين على اُصولنا .

على أنّ مضمون هذه الرواية مقطوع البطلان ، كيف ولو كانت لهذه القصة أىّ شائبة من الحقيقة لنقلها أعداؤه ومناوئوه في كتبهم ، واشتهرت بينهم لتضمّنها أكبر طعن وتشنيع عليه (عليه السلام) مع حرصهم على تنقيصه بكلّ ما تيسّر لهم ولو كذباً وافتراءً (يُرِيدُونَ أَن يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَ هِهِمْ وَيَأْبَى اللَّهُ إِلاَّ أَن يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَـفِرُونَ)(4) مع أنّها ليست مشهورة عندهم

in this, in addition to weakness of sanad in that there is no proof for trustworthiness of father of azrami; its subject can also not be accepted/testified; it negates infallibility, and it is not in accordance with the principles of our madhab/sect/religion; and i am surprised that sheikh tusi and kulalini narrated this or similar to these which are against the principles of our sect, why did they copy it in books of hadeeth which gives chance to our opponents to hit at our principles,
where as the subject of this narration is rejected; how is it possible that if such an incident was there, it was not copied by our opponents in their books; and not famous amongst them when it is hitting at imam ali; where as they (opponents) tried to speak evil of him even if they have to lie;

[They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.-surat taubah verse 32]

but still it is not famous in them;

but whatever, this narration is daif; and fallen from being accepted


1-al moso’oa imam khoi, vol 17, page 314

2-al mustanad fi sharah urwa tul wuthqa, vol 7, page 314