Aliyyun Waliyyullah is part of Kalma

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The definition of Kalima Tayyiba:

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.

The traditional  method to prove the Kalima from the Qur’an:

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 صلى الله عليه وسلم 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 صلى الله عليه وسلمis 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 ‘Muhammadصلى الله عليه وسلم 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.

Kalima Tayyiba from the Holy Qur’an:

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:

  • Kalimatun means one Kalima
  • Kalimataan means two Kalimas
  • Kalim means three or more

Verses proving that Ali bin Abi Talib [(عليه السلام)] is Waliullah:

First verse

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 (عليه السلام) when he gave his ring to a beggar whilst he was bowing during prayers.

The following explanations of the Holy Qur’an state that this divine verse was revealed in honor of Imam Ali’s (عليه السلام) when he gave his ring to a beggar whilst he was bowing during prayers.
1. Tafseer e Moza’ al-Qur’an, page 108, published in Lahore.
2. Tafseer e Jalalein, on the border, volume 1, page 141, published in Egypt.
3. Tafseer al-Saawi Al al-Jalalein, volume 1, page 253, published in Egypt.
4. Tafseer e Fatah ul-BaYun, volume 3, page 80, published in Egypt.
5. Tafseer e Fatah ul-Qadeer, volume 2, page 53, published in Egypt.
6. Tafseer ibn e Jareer, volume 6, page 165, published in Egypt.
7. Tafseer ibn e Kaseer, volume 2, page 71, published in Egypt.
8. Tafseer e Beyzaawi, volume 1, page 236, published in Egypt.
9. Tafseer al-Nafsi, volume 1, page 289, published in Egypt.
10. Tafseer e Mazhari, volume 3, page 140, published in Delhi.
11. Tafseer e Gharaib al-Qur’an, volume 6, page 145, published in Egypt.
12. Tafseer e Kash-aaf, volume 1, page 124, published in Egypt.
13. Tafseer e Dur al-Mansoor, volume 2, page 293, published in Egypt.
14. Tafseer al-Khazin, volume 2, page 67, published in Egypt.
15. Tafseer e Mu’alim al-Tanzeel, volume 2, page 67, published in Egypt.
16. Tafseer e Waheedi, in this verse, by Allama Waheed uz-Zaman.
17. Tafseer e Kabir Raazi, volume 2, page 417, published in Egypt.
 

The comments of Dr Tahir ul Qadri al Hanafi from the Ghadir Declaration that shall suffice to prove that their objections are pure lies. Recording Hadeeth 24 on pages 48 to 49 he states:
Most of the hadith-scholars have described the tradition given below in the mode of revelation of the verse:
“(Surely your (helping) friend is Allah and His Messenger and (along with them) are the believers who establish prayers, pay zakah and bow down (in humility before Allah).”
“It is narrated by ‘Ammar bin Yasir (as) that a beggar came up to ‘Ali (عليه السلام) and stood beside him. He was kneeling in prayer. He (the beggar) pulled out his ring and he gave the ring to the beggar. Then ‘Ali (عليه السلام) called on the Prophet (صلى الله عليه وسلم) and told him the news. At this occasion, this verse was revealed to him: (Surely your (helping) friend is Allah and His Messenger and (along with them) are the believers who establish prayers, pay zakah and bow down (in humility before Allah). Allah’s Messenger (صلى الله عليه وسلم) read out the verse and said: One who has me as his master has ‘Ali as his master. O Allah! Be his friend who befriends him (‘Ali) and be his enemy who is his enemy.”

The Ghadir Declaration, By Dr. Tahir al-Qadiri, Page 48 & 49
His footnote from wherein he cited this narration leaves no doubt that this verse affirms the Wilayath of ‘Ali (عليه السلام).

He says:
Tabarani related it in al-Mu’jam-ul-awsat (7:129, 130 # 6228), al-Mu’jam-ul-kabir (4:174 # 4053; 5:195, 203, 204 # 5068, 5069, 5092, 5097), and in al-Mu’jam-us-saghir (1:65).
Ahmad bin Hambal narrated it in al-Musnad (1:119; 4:372); Hakim, al-Mustadrak (3:119, 371 # 4576, 5594); Diya’ Maqdisi, al-Ahadith-ul-mukhtarah (2:106, 174 # 480, 553); Haythami, Majma’-uz-zawa’id (7:17), Mawarid-uz-zam’an (p.544 # 2205); Ibn Athir, Asad-ul-ghabah fi ma’rifat-is-sahabah (2:362; 3:487); Hindi, Kanz-ul-‘ummal (11:332, 333 # 31662; 13:104, 169 # 36340, 36511); and Khatib Baghdadi in Tarikh Baghdad (7:377).
Hindi has written in Kanz-ul-‘ummal (11:609 # 32950): Tabarani related this tradition from Abu Hurayrah (ra) and twelve Companions (ra), and Imam Ahmad bin Hambal has related it from Abu Ayyub al-Ansari (ra) and a larger number of Companions (ra). Hakim has narrated it from ‘Ali (ra) and Talhah (ra) in al-Mustadrak. Imam Ahmad bin Hambal and Tabarani have related this tradition from ‘Ali, Zayd bin Arqam and thirty Companions (ra). Abu Nu’aym has copied it from Sa’d in Fadail-us-sahabah and Khatib Baghdadi has copied it from Anas (ra).
Khatib Baghdadi has copied it in Tarikh Baghdad (12:343) from ‘Abdullah bin ‘Abbas (ra) along with the words: One who has me as his master has ‘Ali as his master.

Comment
As per this verse of the Holy Qur’an, Muslims have three guardians (Wali), Almighty Allah, Holy Prophet (صلى الله عليه وسلم) and Imam Ali (عليه السلام). By saying “la Ilaha Illallah” we declare the unity of Allah, by saying “Mohammad ar-Rasul Allah” we declare the Prophethood of Prophet Muhammad (صلى الله عليه وسلم) and by saying “Ali un-Wali Allah” we declare the guardianship (Wilayat) of Imam Ali (عليه السلام) and this is necessary because had it not been done, the one-third of this verse would have been left un practiced.

Second verse

[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 (صلى الله عليه وسلم) and to Imam Ali (عليه السلام), who was the righteous Imam after the Holy Prophet (صلى الله عليه وسلم) 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 (صلى الله عليه وسلم)

Third verse

[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 (عليه السلام) at Ghadir e Khum. Moreover Abdullah ibn e Mas’ud is reported to have said that:

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“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 (عليه السلام 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.

Declaration of Ali ( عليه السلام) as the successor:

Hadeeth on Ghadhir Khumm, Dr Tahir ul Qadri in ‘The Ghadir Declaration’ page 80 narrates this tradition:

It is narrated by ‘Ali ( عليه السلام) himself. He said: on the day of Ghadir Khum, the Messenger of Allah (صلى الله عليه وسلم) 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.”

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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 (صلى الله عليه وسلم) called ‘Ali bin Abi Talib ( عليه السلام) 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

The Wilayat of Maula Ali (عليه السلام) and the perfection of the religion

Just after the declaration of the Imam Ali’s (عليه السلام) 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 (عليه السلام) the Religion cannot be complete and perfect.

Abu Sa’eed al-Khudri has narrated that this verse descended upon the Holy Prophet (صلى الله عليه وسلم) 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 (صلى الله عليه وسلم) 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.

The perfection of faith by the virtue of the Wilayat of ‘Ali (عليه السلام)

At the end of another lengthy Hadeeth, the Holy Prophet (صلى الله عليه وسلم) 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:

  1. Sunan Tirmidhi, volume 2, page 298, published in Egypt.
  2. Mishkaat al Masabeeh, page 564, published in Delhi.
  3. Mustadrak al-Hakim, volume 3, page 111, published by Daira al-Ma’arif, Hyderabad Deccan.
  4. Marqaat Sharh Mashkaat, volume 11, page 340, published in Multan.
  5. Sawaiq al-Muhriqa, page 122, published in Egypt.

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’.

Hadeeth point to the Wilayat of Ali (عليه السلام) as being obligatory

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 (عليه السلام).
Tafseer e Mazhari, volume 3, page 143, published in Delhi.

Ali (عليه السلام) is the polar star (qutb) of Wilayat

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The very same Qazi Mazhari in the second volume of his Tafseer e Mazhari declares Ali (عليه السلام) as “Qutb e Wilayat”.

“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

The reality is there is no position superior to that of Wilayah , for the declaration at Ghadhir Khumm, wherein the Prophet (صلى الله عليه وسلم) said ‘Of whomsoever I am Maula, ‘Ali is his Maula’ is a station that was unparalleled amongst the Sahaba.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:

 

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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 (عليه السلام) 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 (عليه السلام). 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 (عليه السلام), the twelfth Imam and the last caliph.
The Ghadir Declaration, Page 15 & 16

The Wilayat of Ali (as) is the criteria for honor and dignity

Allama Ibne Hajr Makki in his book Sawaiq al-Muhriqa has reported Hazrat Umar bin Khattab’s  r.a saying:

Hazrat 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

Everyone shall be questioned about Wilayat of ‘Ali (عليه السلام) on the Day of Judgment

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Allama ibne Hajr Makki also states in Sawaiq al-Muhriqa (Urdu translation page 503) that on the day of judgment, the Wilayat e Ali (عليه السلام) 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 (عليه السلام)”
Sawaiq al-Muhriqa, Page 503

Mohib Tabari records the same Hadeeth in:
Riyadh al Nadira Volume 2 page 116

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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:

 

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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

Prophethood (of past Prophets) was dependent upon acknowledging the Wilayah of Maula Ali (عليه السلام)

Imam Abu Ishaq Thalabi recorded:

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Abdullah Ibn Mas’ud narrated that Holy Prophet [صلى الله عليه وسلم] said: “An angel came to me and said: “O Muhammad!صلى الله عليه وسلم 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.

Allama Nishapoori in his Tafseer e Gharaib al-Qur’an’s Volume 25 on the border explanation of Tafseer Tabari has reported a Hadeeth of Holy Prophet (صلى الله عليه وسلم) narrated by Abdullah ibn e Mas’ud whose extract is that:
“When the Chief of Prophets (s) led the prayers and the other Prophet (s) prayed behind him, an Angel descended and said “O Beloved of Allah! Ask these apostles of Allah on what condition they were granted Prophethood.” The Holy Prophet (صلى الله عليه وسلم) got after asking posed the question and he received the following reply “That we accept the Wilayat of you and ‘Ali”.”
Tafseer e Gharaib al-Qur’an, volume 25, page 58, published in Egypt. (On the border of Tafseer e Ibn e Jareer Tabari

Rasulullah (صلى الله عليه وسلم) took allegiance from the Sahaba on Maula ‘Ali (عليه السلام)’s Wilayah

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 (صلى الله عليه وسلم) 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.”

The Wilayah of ‘Ali (as) has been written as Kalima on the highest heavens [Arsh]

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

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Hazrat Suyuti in his commentary of this verse narrated from Hazrat Abu Hurraira that he heard the Prophet (صلى الله عليه وسلم) say that the Aid (Nusrat) in this Verse is Ali, for he heard:

The Messenger (صلى الله عليه وسلم) 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 (عليه السلام) 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 (عليه السلام) 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 (عليه السلام) is our Helper in the same way he was the Helper of Rasulullah (صلى الله عليه وسلم). The Hadeeth cited on the authority of Abu Hurrayra wherein Maula ‘Ali (عليه السلام) is deemed the ‘nusrat’ [helper] of the Prophet (صلى الله عليه وسلم) 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 [صلى الله عليه وسلم] in his duties, then its is natural he progresses into his Khaleefa also [in the same way that Haroon (عليه السلام) was to Moosa (عليه السلام) ] 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 (صلى الله عليه وسلم).

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That Ali (عليه السلام)’s role as the Prophet (صلى الله عليه وسلم)’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  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 (صلى الله عليه وسلم) said he saw the inscription when he went on the Mirage, he quotes the Prophet (صلى الله عليه وسلم) 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

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Allama Qadhi Ayaz has reported the same Hadeeth in his book Kitab al-Shifa.Kitab al-Shifa, Page 89

The Wilayah of Ali (عليه السلام) on the pillars of Paradise

Allamah Suleiman Qundoozi Hanafi has quoted a Hadeeth of the Holy Prophet (صلى الله عليه وسلم) 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 (صلى الله عليه وسلم) on the Day of Judgment and Wilayah of ‘Ali (عليه السلام) 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 (عليه السلام) records this Hadeeth on the authority of Ibn Abbas on page 76:

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“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

Declaration of the Wilayat and Brotherhood of Ali (عليه السلام) on the Door of Paradise

We read in Yanabi al-Mawadah, volume 1, page 294, published in Beirut:

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Jabir (r.a) narrates that the Holy Prophet (صلى الله عليه وسلم
) 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

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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 (صلى الله عليه وسلم
) 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”.

 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 works:

  1. Manaqib Ali bin Abi Talib, page 91
  2. Hilayat al Awliya, Volume 7 page 256
  3. Tareekh Baghdad, Volume 7 page 387
  4. Meezan al Itidal, Volume 1 page 457,
  5. Zakhair al Uqba, page 66
  6. Majma al Zawaid, Volume 9 page 111
  7. Tadhkiratul Khawwas al Ummah, page 26
  8. Kanz al Ummal, Volume 5 Page 36

Prophet Musa (عليه السلام) inscribed the Kalima with Aliyun Waliyullah on a mountain

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

The will of Muslim bin Aqeel (ra) bore testimony to the Wilayah of ‘Ali (عليه السلام)

yanabi_al_muwadah_v1_p390-150x150

Muslim was the emissary of Imam Husayn (عليه السلام). 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

A Christian recited the Kalima containing Maula ‘Ali (عليه السلام)’s name in the presence of ‘Ali (عليه السلام)

As proof we shall cite this incident recorded by the renowned Hanafi scholar Abdul Rahman Jami:

shawahid_an_nabuwah_p286-2871-150x150

“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 Mustaphaصلى الله عليه وسلم’. 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 صلى الله عليه وسلمis the Prophet of Allah, and I testify that Ali is the wasi of the Prophet Muhummudصلى الله عليه وسلم”
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 (عليه السلام). 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 (عليه السلام) 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 (عليه السلام)’s very silence proves his acceptance and acts as clear evidence that such a recital is permissible in Islam. 

Maula ‘Ali (عليه السلام) is a Kalima that has been declared Wajib upon the believers

Sunni scholar Abu Naeem haliyatul_awliya_p66-67-150x150Isfahani 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 Muhammadصلى الله عليه وسلم convey this good news to ‘Ali…”
Hilayath al Awliya, Volume 1, Page 66 & 67

manaqib_ameerul_momineen_p49-150x150

The Sha’afi scholar Maghazali has also recorded the same Hadeeth in his book:
Manaqib Ameerul Momineen, Page 49

Final Comment

After providing above material its quite clear that the Deen was completed with the Wilayah of Maula ‘Ali (عليه السلام) at Ghadeer Khumm and all Believers will be asked about the Wilayah of ‘Ali on the day of Judgment. If the Wilayah of ‘Ali (عليه السلام) is so crucial, then attesting to it in Kalima  should not raise any objections, on the contrary when Allah (swt) has declared ‘Ali (عليه السلام) 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). 

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