In Arabic grammar ‘Kalima’ refers to, any sentence that means something for example:
All three Kalima’s are correct.
Kalima Tayyiba refers to any sentence that is correct. For example ‘Allah is Rabbil Alameen’ or ‘Alhamdolillah hai Rabbil Alameen’ are examples of Kalima Tayyiba as there are true statements.
Allah (swt) says in his Glorious Book in Surah Muhammad verse 19:
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YUSUFALI: Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.
Before we go into this topic we would like to issue to challenges to the Nasibi.
Alhamdolillah we know that our critics will not be able to answer either question, and make it clear that if these two points can be proven by the Ahl’ul Sunnah we will leave Shi’a Islam. With that let us now prove from Qur’an and Hadeeth that the Kalima that the Shi’a recite is in accordance with the Qur’an and Hadeeth and hence is statement of fact that is valid under the Shari’ah.
Incapable of locating a verse wherein this complete Kalima is mentioned our critics tend to piece portions of verses together to prove their point.
The words ‘There is no God but Allah’ appears in the Qur’an on two occasions. The first time is in Surah Safaath verses 35-36:
YUSUFALI: For they, when they were told that there is no god except Allah, would puff themselves up with Pride,
And say: “What! shall we give up our gods for the sake of a Poet possessed?”
The second time is in Surah Muhammad verses 19:
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YUSUFALI: Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.
As we see these words appear within a sentence / context and are not exclusive sentences within themselves.
The words Muhammad is the Prophet of Allah, appears only once in the entire Qur’an, in Surah Fatah verse 29:
YUSUFALI: Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure.
Like the term ‘There is no God but Allah’ we also that the term ‘Muhammad is the Prophet of Allah’ is not an exclusive sentence that would constitute Kalima Tayyiba, on the contrary it forms part of a much wider verse. As we see the terms ‘There is no God but Allah’ and ‘Muhammad is the Prophet of Allah’ are two Kalima Tayyibas and yet in the Qur’an at no point do we see either term in the form of Kalima Tayyiba that is one verse with no other additions.
The Ahl’ul Sunnah try to prove the Kalima by merging these two terms together, How can these Mullah accuse the Shi’a of adding to the Qur’an when in order to prove the Kalima they merge together portions from two separate Qur’anic verses?
We will now cite reference to Kalima Tayyiba from the Qur’an. We read in Surah Fatir verse 10:
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YUSUFALI: If any do seek for glory and power,- to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil,- for them is a Penalty terrible; and the plotting of such will be void (of result).
This verses does not make reference to a single Kalima Tayyiba. It refers to several Kalima Tayyiba’s, for the verse refers to ‘Kalim’. In Arabic:
Allah (swt) refers to Kalim namely a minimum of three Kailmas being taken up to Him (swt). What are these three Kalimas? The Ahl’ul Sunnah recite two terms ‘There is no God but Allah’ and ‘Muhammad is the Prophet of Allah’ but they don’t possess a third kalima, and as this verse stipulates it is these Kalima of purity via which deeds are rewarded. As we shall seek to prove, we the Shi’a can identify this third Kalima in light of Qur’anic verses that refer to the Wilayat of Maula ‘Ali (as), which is why we recite the third Kalima ‘Ali is the Wali of Allah’. We shall now substantiate our assertion with Qur’anic proofs.
We read in Holy Quran:
[Shakir 5:55] Only Allah is your Vali and His Messenger and those who believe, those who keep up prayers and pay the poor-rate while they bow.
Various explanations of the Holy Quran state that this divine verse was revealed in honor of Imam Ali bin Abi Talib (as) when he gave his ring to a beggar whilst he was bowing during prayers. Unsurpisignly the Nasibi par excellence Ansar.Org have sought to refute this fact in one of their articles but we have written a detailed refutation of Ansar.org’s article which can be read here:
The Verse of Wilayah
As per this verse of the Holy Qur’an, Muslims have three guardians (Wali), Almighty Allah, Holy Prophet (s) and Imam Ali (as). By saying “la Ilaha Illallah” we declare the unity of Allah, by saying “Mohammad ar-Rasul Allah” we declare the Prophethood of Prophet Muhammad (s) and by saying “Ali un-Wali Allah” we declare the guardianship (Wilayat) of Imam Ali (as) and this is necessary because had it not been done, the one-third of this verse would have been left unpracticed.
[Shakir 4:59] O you who believe! Obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end.
This verse also cites three separate types of obedience. Obedience to Allah (swt), Obedience to the Holy Prophet (s) and to Imam Ali (as), who was the righteous Imam after the Holy Prophet (s) and falls within the meaning of “Ulil Amr“. In this connection, Imam Raazi has said that the “Ulil Amr” needs to be infallible just like the Holy Prophet (s) (for further elaboration on this point see our article ‘The Creed of the Shi’a’.
[Shakir 5:67] O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people; surely Allah will not guide the unbelieving people.
The Sunni scholars of Tafseer have confirmed that this verse descended for Ali (as) at Ghadir e Khum. Moreover Abdullah ibn e Mas’ud is reported to have said that:
“during the lifetime of the Holy Prophet (s) we used to recite this verse as:
O Messenger! Deliver what has been revealed to you from your Lord that Ali is master of al belivers…’
1. Tafseer e Durre Manthur, volume 2, page 298, published in Egypt.
2. Tafseer e Fatah ul-Qadeer, volume 2, page 60, published in Egypt.
3. Tafseer e Fatah ul-BaYun, volume 3, page 89, published in Egypt.
4. Tafseer Mazhari, Volume 3 page 353 published by Daar ul Isha`t Karachi
The above verse declares the guardianship (Wilayat) of Imam Ali (as) which was conveyed to everyone by the Holy Prophet (s) when he said: “One who has me as his master has Ali as his master”.
1. Mishkat al Masabeeh, page 565, published in Delhi.
2. Sunan Tirmidhi, volume 2, page 298, published in Egypt.
3. Marqaat Sharh Mashkaat, volume 11, page 349, published in Multan
Hadeeth scholars have accepted that Hadeeth of Ghadir is not only correct and reliable, but have commented that it has many narrators.
1. Marqaat Sharh Mashkaat, volume 11, page 342, published in Multan.
2. Tadhkirah Hufaaz, volume 3, page 231, published in Deccan.
3. Tafseer e Mazhari, volume 3, page 142, published in Delhi.
4. Madarij al-Nabuwat, volume 2, page 521, published in Nolakshoor.
5. Sawaiq al-Muhriqa, page 40 and page 120, published in Egypt.
In his final recorded Hadeeth on Ghadhir Khumm, Dr Tahir ul Qadri in ‘The Ghadir Declaration’ page 80 narrates this tradition:
It is narrated by ‘Ali (as) himself. He said: on the day of Ghadir Khum, the Messenger of Allah (saww) had a turban tied round my head (as a symbol of honour) and let the loose end hang down at the back. Then he said: The angels whom Allah (swt) had sent to help me at Badr and Hunayn were wearing turbans of the same kind. He then added: surely the turban differentiates between belief and disbelief.”
In the footnotes Qadri cites those sources from wherein he cited this narration, he writes:
Tayalisi related it in al-Musnad (p.23#154); and Bayhaqi in as-Sunan-ul-kubra (10:14).
Hindi says in Kanz-ul-’ummal (15:306,482#41141,41909) that, besides Tayalisi, this tradition has also been narrated by Bayhaqi, Tabarani, Ibn Abi Shaybah and Ibn Muni’. Hindi has added the following words:
“Surely the turban differentiates between Muslims and polytheists.”
‘Abd-ul-A’la bin ‘Adi has also narrated that the Prophet (saww) called ‘Ali bin Abi Talib (as) on the day of Ghadir Khum, tied a turban round his head (as a sign of honour) and let the loose end hang down at the back.
This tradition is recorded in the following books:
i. Ibn Athir, Asad-ul-ghabah fi ma’rifat-is-sahabah (3:170)
ii. Muhib Tabari, ar-Riyad-un-nadrah fi manaqib-il-’ashrah (3:194).
iii. Zurqani, Sharh-ul-mawahib-il-laduniyyah (6:272).
The Ghadir Declaration, Page 80
Just after the declaration of the Imam Ali’s (as) guardianship, Allah (swt) revealed the verse “Al yaumu akmaltu lakum deenakum” and made it clear for everyone that though belief in the Unity of Allah, the Prophethood, prayers, fasting, pilgrimage, the payment of poor-rate and jihad already existed, without the Wilayat of Ali (as) the Religion cannot be complete and perfect.
Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).
1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.
2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.
After the narrations of the two companions Abu Sa’eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?
At the end of another lengthy Hadeeth, the Holy Prophet (s) said:
“Ali is from me and I am from Ali and after me he is the guardian (Wali) of every true believer.”
We have taken this Hadeeth from the following revered Sunni works:
Imam Nisai in Khasais, Imam Hakim in his Mustadrak and Ibn Hajar Asqlani in Al-Istiab, Mulla Mutaqi Hindi in Kanz ul Ummal, Dahabi in Talkhees Mustadrak and Albaani the Wahabi in ‘Silsilat al-ahadith al-Sahiha’ have decalred the tradition ‘Sahih’.
This Hadeeth of the Holy Prophet (s) says that without the acceptance of Imam Ali’s (as) Wilayat, no one’s faith can be perfected. The Shi’a of Maula ‘Ali, accordingly recite and declare the Wilayat of Ali (as) in our Kalima and Adhan for the perfection of our faith, why does it bother the so-called Muftis?
Maulana Thanaullah Panipatti al-Uthmani al-Mujadadi says about these two Hadeeth in his Tafseer e Mazhari:
1. One who has me as his master has Ali as his master
2. after me he is the guardian (Wali) of every true believer.
“These two Hadeeths need more objections then the verse “Inama Wali-kum” because these traditions completely manifest the obligation of acceptance of Wilayat e Ali (as).
Tafseer e Mazhari, volume 3, page 143, published in Delhi.
“Ali was the Pivotal point of all the virtues and attributes of Wilayat; The Qutb of Wilayat; All awliya, including the Sahaba were in the rear and subordinate to him in this regard”
Tafseer Mazhari, Volume 6 page 20 published by Daar ul Isha`t Karachi
Of course being a staunch Sunni the Qadhi seeks to allay Sunni minds with the comment:
‘…although previous Khaleefas were superior to Ali but their superiority was due to other reasons’
The reality is there is no position superior to that of Wilayah , for the declaration at Ghadhir Khumm, wherein the Prophet (s) said ‘Of whomsoever I am Maula, ‘Ali is his Maula’ is a station that was unparalleled amongst the Sahaba. The followers of the companions have of course fabricated many Hadeeth to try and elevate their Kings, but a station of Leadership, one where Rasulullah (s) says he and ‘Ali are on par as the Maula of the Believers is a divinely appointed station of the highest rank, one that no other Sahaba can even dream of attaining. This is why Dr Tahir Qadri in his preface to The Ghadir Declaration pages 15 to 16 comments on the Wilayah of Maula ‘Ali admits that:
The gist of the discussion is that the Prophet’s declaration at Ghadir Khum proved forever that ‘Ali’s spiritual sovereignty is in fact the Prophet Muhammad’s spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet (saww), Allah opened new avenues for the continuation of the Prophet’s blessings till the Day of Judgment. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and ‘Ali al-Murtada (as) was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the twelve Imams. During this period, many leaders appeared on the spiritual horizon but they all, directly or indirectly, expressed their allegiance to ‘Ali al-Murtada (as). No one was disaffiliated from him and this chain will continue up to the Day of Judgment until the appearance of the last Imam (spiritual leader), and he will be Imam Muhammad Mahdi (as), the twelfth Imam and the last caliph.
The Ghadir Declaration, Page 15 & 16
Allama Ibne Hajr Makki in his book Sawaiq al-Muhriqa has reported Umar bin Khattab’s saying:
Umar said: “Get to know! No honour reaches the position of excellence without acceptance of Ali as the (Wali) guardian.”
Sawaiq al-Muhriqa, page 176, published in Egypt
Allama ibne Hajr Makki also states in Sawaiq al-Muhriqa (Urdu translation page 503) that on the day of judgment, the Wilayat e Ali (as) will also be questioned about, along with the belief in the Unity of Allah, the Prophethood, the revealed books and faith. He writes:
Abu Sa’eed Khudri narrates: “Holy Prophet (s) said that on the day of judgement Allah Almighty will say: Stop them for now, they will be questioned about Wilayat e Ali (as)”
Sawaiq al-Muhriqa, Page 503
Mohib Tabari records the same Hadeeth in:
Riyadh al Nadira Volume 2 page 116
The darling of the Deobandi movement equally admired by the Wahabis Shah Ismail Shaheed echoes the same sentiments in, Mansab e Imamat, page 109-110, published in Lahore. Whilst discussing evidence Wilayat in the next world he says:
We read in Surah Azhab ‘The Prophet is aula (authority) to the believers’, and in the next world his Wilayat will remain in tact, as Allah (swt) says ‘What will be the position when a witness will be summoned from each Ummah, and you shall be a witness over them [Surah Nisa]. Similarly the Imam has such authority in this world and the next, which is why the Prophet said ‘Don’t I have more rights over the people than they have over themselves, to which the people replied ‘Yes’. The Prophet then said ‘Ofwhomsoever I am Maula, Ali is his Maula’. This is why Allah says in the Qur’anthat on the Day of Judgement you will be summoned with your Imam and questioned [Surah Safaath], and the Prophet said that we will asked about the Wilayat of Ali”
Mansab e Imamat, Page 109 & 110
Imam Abu Ishaq Thalabi recorded:
Abdullah Ibn Mas’ud narrated that Holy Prophet [s] said: “An angel came to me and said: “O Muhammad! Ask the messengers sent before you that how were they designated as messengers.” I inquired that how were they designated? The angel replied “They were designated on the affirmation of your and Ali Ibn Abi Talib’s Wilayah”
Tafseer Thalabi, Volume 5 page 416, verse 55 of Surah Zukhraf
Allama Nishapoori in his Tafseer Gharaib al-Quran has also quoted the same text.
We read in Ya Nabi al Mawaddah, volume 2, page 72, published in Beirut.
The Sahabi, Aamir bin Utba al-Jehni narrates: “We paid allegiance to the Prophet (s) on the fact that there is no God but Allah, Muhammad is the Messenger of Allah, Ali is the Vali of Allah and if we retreat from any of these three pledges, we have denied.”
There are certain reasons behind our admission, acceptance and declaration, of Ali Yun Waliyullah in Kalima and Adhan:
Hence with in light of this verse, the declaration of Wilayat e Ali (as) in Adhan is proven.
Allah (swt) says in his Glorious Book:
Should they intend to deceive thee, Verily God sufficeth thee. He it is that hath strengthened thee, with His aid (Nusrat) and with the company of the believers”
Surah Anfal: 62
Suyuti in his commentary of this verse narrated from Abu Hurraira that he heard the Prophet (s) say that the Aid (Nusrat) in this Verse is Ali, for he heard:
The Messenger (s) say, that there is an inscription in the seventh sky of heaven:”There is no God but I alone, There is not any equal or partner to me, Muhammad is my servant and my Messenger,Whom I supported by means of Ali”
Tafsir Durre Manthur, by al Hafiz Jalaladeen Suyuti, P 199
Wali is a term that incorporates many terms such as Master, Protector, Helper , Guardian and Friend. When it is used in the context of Allah (swt), his Rasul and Maula ‘Ali (as) in the Qur’an then it is done so to incorporate all terms.
All three are our Wali’s and by this we mean the Umbrella Term, so Ali (as) is our Wali (Master) and his position as Master also incorporates the other terms used for Wali, namely he is also our friend and helper. One aspect of that Wilayah is that he (as) is our Helper in the same way he was the Helper of Rasulullah (s). The Hadeeth cited on the authority of Abu Hurrayra wherein Maula ‘Ali (as) is deemed the ‘nusrat’ [helper] of the Prophet (s) incorporates one aspect of his Wilayah an aspect that has been written as Kalima on the Arsh.
It is quite logical that when Maula Ali [as] is the helper of the Prophet [s] in his duties, then its is natural he progresses into his Khaleefa also [in the same way that Haroon (as) was to Moosa (as) ] In this regard when we bear testimony in the Wilayah of Ali we also attest to his[as] successorship as the Wasi of the Prophet (s).
That Ali (as)’s role as the Prophet (s)’s aid is stated on the seventh heaven may sound an inappropriately grand accolade to our reader who may be a follower of the companions, but several of Sunni Islam’s greatest scholars have believed in the truth and authenticity of this narration. Mohibudeen al Tabari in his Riyadh al Nadira records that the Prophet (s) said he saw the inscription when he went on the Mirage, he quotes the Prophet (s) saying:
“When I went on Mirage I saw on the Pillars of Arsh an inscription, which I read and understood as “There is no God but I alone Muhammad is my servant and my Messenger Whom I supported by means of Ali”
Riyadh al Nadira, by Mohib al Tabari, Part 3, p 117
Allama Qadhi Ayaz has reported the same Hadeeth in his book Kitab al-Shifa.
Kitab al-Shifa, Page 89
Allamah Suleiman Qundoozi Hanafi has quoted a Hadeeth of the Holy Prophet (s) in his famous book Yanabee al-Muwaddat quoting Arif Rabbani Sayyed Ali Hamadani’s book “Muwaddat al-Qurba”. The extract of the Hadeeth is that there shall be three lines written on the pillars in praise of the Prophet (s) on the Day of Judgment and Wilayah of ‘Ali (as) will be declared in the third statement:
First Line: In the name Allah, the Beneficent, the Merciful.
Second Line: All the praises be to Allah, the Cherisher and Sustainer of the worlds.
Third Line: There is no God but Allah, Muhammad is the Messenger of Allah, Ali is the Waliullah
Yanabee al-Muwaddat, volume 2, page 77, published in Beirut
Sunni scholar Allamah Muhammad Abdul Rauf in his book Sayyidatun Nisa il Janna, wherein he narrated 50 Hadeeth in honor of Sayyida Fatima (as) records this Hadeeth on the authority of Ibn Abbas on page 76:
“When I went on Miraaj I saw written on the pillars of Heaven, There is no God but Allah, Muhammad is his Messenger, ‘Ali is the friend of Allah, Hasan and Husayn are the close friends of Allah and Fatima is the beloved of Allah”
Sayyida tun-Nisa al-Jannah, Page 76
We read in Yanabi al-Mawadah, volume 1, page 294, published in Beirut:
Jabir (r.a) narrates that the Holy Prophet (s) said: “I saw this written on the door of Paradise, There is no God but Allah, Muhammad is the Messenger of Allah, Ali is the Wali of Allah and the brother of the Messenger of Allah.”
Yanabi al-Mawadah, Volume 1, Page 294
In Riyadh al Nadira, volume 2, page 112, published in Egypt and Dhukhayr al-Uqba, page 66, published in Egypt only the words of brother of the Messenger of Allah are mentioned.
Riyadh al Nadira, Volume 2, Page 112
Shaykh Sibt Ibn al-Jauzi al-Hanafi in his work Tadhkiratul Khawwas al Ummah, page 30 narrates this Hadeeth on the authority of Jabir (ra):
“The Prophet (s) said to Ali, ‘O Ali, I swear by He who controls my life, verily on the Gate of Heaven there is written ‘There is no God but Allah, Muhammad is His Messenger, Ali ibn Abi Talib is the brother of the Prophet’ this Kalima was inscribed two thousand years before the creation of the Universe”.
Modern day Hanafi scholar Mufti Ghulam Rasul in ‘Hasab aur Nasab’ Volume 1 page 116 has recorded the same Hadeeth on the authority of Jabir from the following esteemed Sunni works:
Linguistically Kalima means ‘meaningful sentence hence any sentence can constitute Kalima. When Allah (swt) has placed a Kalima in the Heavens that contains the names of the Creator, Rasulullah (s) and ‘Ali (as) then such a Kalima is one that is favored by Allah (swt). If Allah (swt) has no objections to such a Kalima in Paradise why on earth would he object to it on this earth? These filthy Nasibi Mullah’s bark that you cannot enter a building wherein the Shi’a Kalima is recited how do they expect to enter Paradise wherein the Kalima containing Maula ‘Ali (as)’s name is everywhere?
In Lisan al Meezan Volume 5 page 147, Ibn Hajr al Asqalani whilst writing on ‘Muhammad bin Hameed’ narrates the following from him:
“Hisham bin Abdul Malik summoned from Hejaz to Syria. In a place called Balk I observed something scrawled on a black mountain. When I reached ‘Amr’ I asked if anyone could read what was on the mountain, I was told of an elderly man and I brought him to the mountain and showed him the words. He read them, became surprised and said ‘Bring me something so that I can translate it for you’. I brought something and he translated from the Hebrew:
‘There is only One true God,
Muhamamd is his Messenger,
Ali is his Wali
These words have been written by Musa bin Imran’..”.
When the Kalima with Aliyun Waliyullah has been written by an Ul’il Azm Prophet, why do these Nasibi object when the Shi’a recite likewise in their Kalima?
Muslim was the emissary of Imam Husayn (as). When the Nasibi forces captured him in Kufa, the Sunni work Yanabi al-Muwadah records the following narration on page 390:
“Umar Ibn Sa’d asked Muslim if he had a Will, to which he replied ‘My first will is that no one is worthy of worship save Allah, Muhammad is his Messenger, ‘Ali is the Wali of Allah, the Wasi of Rasulullah, and the Khaleefa of his Ummah”.
Yanabi al-Muwadah, Volume 1, Page 390
As proof we shall cite this incident recorded by the renowned Hanafi scholar Abdul Rahman Jami:
“During the Battle of Sifeen, the army under the command of Ali were unable to find any water. There was a church nearby and Ali went there to ask the people inside where water could be obtained from. They replied that water could only be found several miles away. The army then asked Ali if they could go and drink from it, Ali told them not to worry. The army began to travel west, all of a sudden he stopped and pointed to the ground and told the army to start digging there. They began to dig, and they found a big stone, Ali (as) told them to lift the stone, but they were unable to do so. Ali, then pulled the stone out with his hand, and fresh water began to spurt out of the ground. A Christian priest had been watching the episode, he went up to Ali and asked: ‘Are you a Prophet?’ to which Ali replied ‘No’, the priest then asked ‘Are you an Angel?’, Ali replied ‘No’. The Priest then said ‘You are not a Prophet or Angel, so what are you?’. Ali replied ‘I am a wasi of the Seal of all Prophet’s, Muhummud al Mustapha’. The Priest then said ‘Take out your hand so that I can embrace Islam’. Ali told him what to say (i.e. the Shahada) and the Priest then said the following “I testify there is no God but Allah. I testify that Muhummud is the Prophet of Allah, and I testify that Ali is the wasi of the Prophet Muhummud”
Taken from Shawahid un Nubuwwa, by Abdul Rehman Jami, (Urdu edition printers Maktaba Nabavi, Gunjbaksh Rd., Lahore), Page 286 & 287
Do these Nasibi claim to know more about the Shari’ah and Bidah than Maula ‘Ali (as). We are sure not even the most arrogant Nasibi would have the audacity to assert they knew more. We suggest that they take a close look at this narration one wherein a Kalima with the name of Maula ‘Ali (as) is recited in his presence. If this was Bidah why did Maula ‘Ali not intervene and tell him to repeat his Shahada omitting his name? Maula ‘Ali (as)’s very silence proves his acceptance and acts as clear evidence that such a recital is permissible in Islam. If this is not sufficient as proof then allow us to conclude the Shi’a case with one final Hadeeth that should silence the mouth of our opponents once and for all…
Sunni scholar Abu Naeem Isfahani in his esteemed work Hilayath al Awliya, Volume 1, Page 66-67, records this Hadeeth on the authority of the Sahabi Abu Burdah:
“‘There is no doubt that Allah (swt) has made a promise to me with regards to ‘Ali. I asked my Lord ‘What is it?’ Allah (swt) said ‘Listen’, to which I replied ‘I am listening’. Verily Allah (swt) said ‘Ali is the Flag of Guidance, Imam of the Saints, and the Light of Truth for those that follow me, and is that Kalima that has been made compulsory upon the Believers. Whoever loves him, loves me, whoever angers ‘Ali, angers Me, O Muhammad convey this good news to ‘Ali…”
Hilayath al Awliya, Volume 1, Page 66 & 67
The Sha’afi scholar Maghazali has also recorded the same Hadeeth in his book:
Manaqib Ameerul Momineen, Page 49
We would ask our objectors to look closely at all the evidences that we have presented. The Deen was completed with the Wilayah of Maula ‘Ali (as) at Ghadeer Khumm and all Believers will be asked about the Wilayah of ‘Ali on the day of Judgment. If the Wilayah of ‘Ali (as) is so crucial, then attesting to it in Kalima and Adhan should not raise any objections, on the contrary when Allah (swt) has declared ‘Ali (as) to be a Kalima made compulsory upon the Believers, then reciting ‘Aliyun Waliyullah is not only permissible but is in fact in accordance with the Will of Allah (swt). We wonder how these Nasibi who hate hearing the name Aliyun Waliyullah on the tongues of the Shi’a will fair on the Day of Judgment. These Nasibi who spent their lives objecting to such a Kalima will come face to face with the name of Kalima on the Gates and Pillars of Paradise, then what will they say? Will they issue Fatwas of Kufr and refuse to enter on the grounds that this is a Shi’a Mosque? Then the truth will dawn on them and they will realize that the only way that they will be able to escape Aliyun Waliyullah will be by joining their Imams Mu’awiyah, Yazeed and Ibn Taymeeya, in Hell. We feel that we have proven our case as correct, especially for those Mu’awiyah lovers who still have the tunnel vision that this Kalima was and will always be an innovation in the Deen, then we suggest they take a closer look at the next set of references wherein the Bidah’s of their Salaf have been lifted. Before we do this let us highlight a crucial fact…
Sunni Muslims recite not one but six different kalimas wherein they attest to their aqeedah. As evidence one can read this Sunni website:
http://www.markazulmaarif.org/ebooks/teachingofislam/part1.htm – Cached
What we see from these Kalimas is a major difference between Kalima of ISLAM and Kalima of IMAN.
The Kalima of ISLAM is “La Illaha Illalah, Muhammadur Rasool Allah”.
It is this recital that brings Sunnis like Shi’as into the terms Muslims, it is based on the affirmation of these 2 testimonies.
We will however argue that the Kalima of Islam makes one a Muslim, but not a Momin.
According to the Ahl’ul Sunnah, in order to become True Momin, one has to also Testify to the following:
Sunnis believe that these 4 items do not a part of the Kalima of Islam, but yet it is obligatory to Testify to these 4 Kalimas alongside “La Illah Illalah Muhammadur Rasool Allah”.
If a Sunni recites these additional Kalimas alongside the Kalima of Islam (i.e. the 5 Sunni Kalimas)), then he is not commiting Kufr (i.e. negating his belief in Allah or his Rasool [saw]), but is in fact affirming his Iman.
Any person, who doesn’t witness these additional Testimonies by tongue, is still deemed a Muslim, but cannot fall within the definition of a Momin until he makes this testimony with his tongue and embrace this from his heart.
The Kalima of Islam will not suffice as evidence that one is a Momin, there are extra Testimonies too, in order to complete one’s Iman in Allah.
If anyone denies any of these Testimonies, then he falls outside the pale of Islam even he were to recite “La Illah Illalah Muhammadur Rasool Allah” a thousand times. Such a repetitive recital of the Kalima will be of no avail if he rejects even a single part of the Wahy (revelation), that was revealed as the Qur’an, or if he rejects Prophetic sayings.
We know for example that it is and established fact that via Tawatur traditions that Salat, Fasting, Hajj, Khums, Jihad are part of the Islamic Sharia. Any one denying them falls out of the pale of Islam, even if he recites the Shahada for eternity.
Along the same lines anyone that denies the Wilayah of Ali Ibne Abi Talib (as designated by the Prophet at Ghadeer Khum) will likewise go out of Islam despite saying “La Illaha Illalah”.
The Wilayah of Ali Ibn Talib cannot be denied. If we consider Ahle Sunnah to be Muslims, then it is due to their acception of Wilayah of Ali Ibn Talib. How they interpret this “Wilayah” is another matter, but as we have demonstrated from citing the words of Dr Qadri rejecting it is the same as rejecting the Prophethood..
Whilst the Sahaba differed on the Wilayah, no one rejected it. There was only one person, who totally rejected the Wilayah of Ali Ibn Talib in the presence of the Prophet (s) and Sunni scholars of Tafseer and Hadeeth affirm that the individual (Harith) was punished with the wrath of Allah (swt). He came to Prophet Muhammad and announced his refusal of accepting the Wilayyah of Ali Ibn Talib. Nur al-Din al-Halabi al-Shafi`I records the events as follows in Seerah al Halabi vol. 3, p. 337 records the event as follows:
On the day of Ghadir the Messenger of Allah summoned the people toward ‘Ali and said: “Ali is the mawla of whom I am mawla.” The news spread quickly all over urban and rural areas. When Harith Ibn Nu’man al-Fahri (or Nadhr Ibn Harith according to another tradition) came to know of it, he rode his camel and came to Madinah and went to the Messenger of Allah [s] and said to him: “You commanded us to testify that there is no deity but Allah and that you are the Messenger of Allah. We obeyed you. You ordered us to perform the prayers five times a day and we obeyed. You ordered us to observe fasts during the month of Ramadhan and we obeyed. Then you commanded us to offer pilgrimage to Makkah and we obeyed. But you are not satisfied with all this and you raised your cousin by your hand and imposed him upon us as our master by saying `Ali is the mawla of whom I am mawla.’ Is this imposition from Allah or from you?”
The Prophet [s] said: “By Allah who is the only deity! This is from Allah, the Mighty and the Glorious.”
On hearing this Harith turned back and proceeded towards his she-camel saying: “O Allah! If what Muhammad said is correct then fling on us a stone from the sky and subject us to severe pain and torture.” He had not reached his she-camel when Allah, who is above all defects, flung at him a stone which struck him on his head, penetrated his body and passed out through his lower body and left him dead. It was on this occasion that Allah, the exalted, caused to descend the following verses:
“A questioner questioned about the punishment to fall. For the disbelievers there is nothing to avert it, from Allah the Lord of the Ascent.” (70:1-3)
So, what happened`?
He went outside pale of Islam, and Allah’s wrath came and perished him.
Nawasib claim that making Addition of “Aliyan Wali Ullah” makes this “Kalima of Kurf.”
This is only the classical stupid logic of Nawasib. Kufr is to ‘negate’ that Allah is God (naudobillah) and to ‘negate’ that Muhammad (saw) was his Rasool (Naudobillah). Now, its a challenge to Nawasib to prove how come the recitations of “Aliyan Wali Ullah” makes it ‘negation’ of Allah and his Rasool (saw)? The fact is that saying “Aliyan Wali Ullah” does not and cannot negate “La Illaha Illalah Muhammadur Rasool Allah” in anyway. If saying “Aliyan Wali Ullah” was really a negation of Tauheed and Risalat, then first one who said this was Muhammad (saw) himself, when he declared at Ghadeer Khum:
“Of whomsoever I am Maula, Ali is his Maula”.
Some Nawasib issue the edict against Shias that reciting Ali un waliullah in Adhan is Bidah. Sometimes Nawasib take help of the comments of Shaykh Saduq from Man la yaduruh al-Faqih, Volume 1 pages 188-189 that adding ‘Ali un waliullah’ was the act of extremist Shias (mufawwidah).
It is not an innovation as we have already proven the existence of such a Kalima in Heaven, and have also proven that past Prophet’s also attested to the Wilayah of ‘Ali as a declaration of faith. As for the statement of Shaykh Saduq, he was talking about those who add ‘Ali un Waliullah’ in Adhan considering it as the part of original Adhan while the most known reason for the present day Shias for adding ‘Ali un waliullah’ in Adhan is that they do not consider it as a part of original Adhan. For example we read in Resalat Tawdhih al-Masael by Mukaram Shirazi, page 153:
The sentence ((Ashhadu ena Aliun Wali Allah)) is neither the part of Adhan nor of Iqama but its well liked to recite it after the sentence ((Ashhadu ena Muhammadan rasool Allah)) for the sake of blessing and in a manner that it is understood that it is not the part (of Adhan).
We read in Kitab al-Salat by Sayed Khoei, Volume 2 page 287:
“The testimony of Ali [as]‘s Wilayah is not part of it (Adhan & Iqama)”
On next page we read:
“If it is added as a part (of Adhan) then it is a false innovation (Bid’a) and illegal”.
If Nawasib still feel aggrieved and refuse to let go of their hatred of Maula ‘Ali (as) then allow us to cite the Bidah recitals of their Sahaba in Salat.
We read in Sahih Muslim Book of Pilgrimage 007 Hadeeth Numbers 2667 and 2668 as follows:
‘Abdullah b. ‘Umar (Allah be pleased with them) reported that the Messenger of Allah (may peace be upon him) entered upon the state of Ihram near the mosque at Dhu’l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that ‘Abdullah b. ‘Umar said that that was the Talbiya of the Messenger of Allah (may peace be upon him). Nafi’ said: ‘Abdullah (Allah be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).
Along the same lines we read in Sahih Bukhari, Kitab al Salat Volume 1, Book 12, Number 764:
Narrated Rifa’a bin Rafi Az-Zuraqi:
One day we were praying behind the Prophet. When he raised his head from bowing, he said, “Sami’a-l-lahu Liman hamida.” A man behind him said, “Rabbana walaka-l hamd hamdan Kathiran taiyiban mubarakan fihi” (O our Lord! All the praises are for You, many good and blessed praises). When the Prophet completed the prayer, he asked, “Who has said these words?” The man replied, “I.” The Prophet said, “I saw over thirty angels competing to write it first.” Prophet rose (from bowing) and stood straight till all the vertebrae of his spinal column came to a natural position.
Ibn Hajar Al-Asqalani in Fatah ul Bari, in his commentary of this Hadeeth, said:
“….the Hadeeth indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through Hadeeth texts, as long as they do not contradict those conveyed by the Hadeeth”
We have cited this from the following on line link:
http://hadith.al-islam.com/Display/Display.asp?Doc=0&Rec=1289 – Cached
We will inshallah seek to conclude with an example of the Deobandi Kalima, and then readers can decode for themselves whether these Nasibi have any write to criticize the Shi’a Kalima and Adhan.
Maulana Ashraf Ali Thanvi (d. 1943) former grand wizard of the Deobandi Clan in his monthly magazine Al-Imdad he had the audacity to publish a letter written to him by one of his followers. This is what he wrote:
“I see in a dream that while reciting the Kalima, `There is no god but Allah, and Muhammad is the Messenger of Allah’, I am using your name instead of ‘Muhammad is the Messenger of Allah’. Thinking that I am wrong, I repeat the Kalima, but despite wishing in my heart to say it correctly, my tongue involuntarily says ‘Ashraf Ali’ instead of the Holy Prophet’s name. …. When I wake up and remember my mistake in the Kalima, to make amends for the mistake I send blessings upon the Holy Prophet. However, I am still saying: ‘O Allah, bless our master, prophet and leader Ashraf Ali’, even though I am awake and not dreaming. But I am helpless, and my tongue is not in my control.”
“Al-Imdad”, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, page 35
Thanvi in his reply to the letter (also printed straight after) interprets the dream as follows:
“In this incident, it was intended to satisfy you that the one to whom you turn [for spiritual guidance, i.e. Ashraf Ali] is a follower of the Holy Prophet’s example”
Al-Imdad, issue for the month of Safar, by Maulana Ashraf Ali Thanvi 1336 A.H., circa 1918, Page 35
Is there anything more outrageous than this? The Nasibi love for his Master is such that he substitutes the name of the Prophet (s) with that of Maulana Thanvi. Rather than condemn his follower for this kufr act, Thanvi seeks to rationalise the dream in order to elevate his position to his audience. These Deobandi issue Takfeer because the Shi’a say ‘Aliyun Waliyallah’ after they declare the Prophethood of Muhammad (s). If that makes the Shi’a Kaafirs, what Fatwa should we apply for these Deobandi Nasibi who have replaced the name of Muhammad with that of their Nasibi Mullah in the Kalima? Why is their Iman unaffected by such a Kalima? What is left of Islam and the finality of the Prophethood if a Nasibi can substitute the Shahada in preference of his teacher and yet this is not deemed kufr? What faith should anyone have in the Nasibi Ulema in light of this blasphemy?
On the main page of Sipah Sahaba official website http://www.kr-hcy.com we read:
I believe in the Oneness of ALLAH, Muhammad (SalALLAHo Alaihe Wa Alaihi Wasallam) is the last Prophet of ALLAH, Quran bestowed upon Muhammad (SalALLAHo Alaihe Wa Alaihi Wasallam) is doubtless from Al-Hamd till Wannas, all the Sahabah (RadhiALLAHo Anhum Ajmaeen) of Muhammad (SalALLAHo Alaihe Wa Alaihi Wasallam) were Momin, ALLAH agreed with them and they with ALLAH, Ummahat-ul-Momineen are the wives of Muhammad (SalALLAHo Alaihe Wa Alaihi Wasallam) and are the Noble Mothers of Muslims.
Nawasib offers two options, either the readers can “Accept” or “Decline” to above mentioned Kalima. Acceptance will make the visitor proceed while declining to their Kalima will lead to a poetry calling the decliners as Kaafirs.
We would like to ask these Nasibis, that who gave them right to make additions in the Kalima after the testimonies of Oneness of ALLAH & Prophethood of Holy Prophet[s]? If the answer is that the validity of having faith on the addional testimonies cited by Nasibi Sipah e Sahaba can be found in Quran or Sunnah then why do they keep barking on having faith in the Wilayah of Ali [as] and its testimony while we have proved the importance of Wilayah from Quran and Sunnah?