| Question ID 2382 - Ahlul Bayt |
| Salaam.
A friend of mine wants to accept our beliefs. They belong to Ahl e Sunnat, and ask me how is Ali un Wali Ullah included in the Kalma and Azaan since it was not present before during the life of Rasool Allah s.a.w
Kindly help with with a convincing evidence for it.
JazakAllah |
| |
Answer:- Ali un-Waliullah in Kalima and Azaan
Introduction
In this article we will seek to address one of the most common objection
raised by Nasibi against the Shi?a, namely their recital of Aliyun
Waliyullah in the Kalima and Adhan. Nasibi stoke up all manner of hatred in
their papers and speeches by appealing to the ignorant masses to ask
themselves ?How can the Shi?a be Muslim when they have amended the Kalima
and Adhan?.
What these Mullah?s don?t tell their adherents is that similar forms of
Kalima recital can actually be located in their very own books, when such
evidence exists then why the objection? Why do these Wahaby Mullah?s suffer
from indigestion upon hearing the recital of ?Aliyun Waliyullah?? These
Mullahs attack on the Kalima Wilayat serves to substantiate our positions
that these figures are Nasibi, Munafiqs and the products of Halala. If the
recital of the Kalima Wilayat is a sin then we suggest that these Nasibi
Mullah produce their evidence from the Qur?an and Hadeeth, but they don?t
they just play on emotions. It is unfortunate that the same Mullah?s who
don?t know their parentage suddenly have become Mufti?s against us! We will
seek to prove that this addition is in accordance with the Qur?an and
Hadeeth and hence our critics have no right to attack us. We shall also
take the opportunity to show Mu?awiya?s followers that they have no right
to take shots at the Shi?a on this issue when their own Salaf have
themselves amended the Kalima and Adhan.
Kalima (declaration)
The definition of Kalima
In Arabic grammar 'Kalima' refers to, any sentence that means something for
example:
1. 'There is none worthy of worship save Allah'
2. 'The House of Allah is in Makka'
3. 'Allah is the Master of all Creation'
All three Kalima's are correct.
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:
047.019
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.
Open challenge
Before we go into this topic we would like to issue to challenges to the
Nasibi.
1. Can you show us any single Hadeeth wherein Rasulullah (s) said that this
Kalima was fixed and that no one was allowed to make any additions to it?
2. Can you locate the Kalima Tayyiba recited by Sunni 'There is no God but
Allah and Muhammad is his Messenger' from the Holy Qur'an. By this we don't
mean joining up verses we are asking these Nasibi to show us this Kalima as
a single complete sentence from the Qur'an.
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.
The traditional Sunni method to prove the Kalima from the Qur'an
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:
047.019
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?
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:
035.010
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
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.
Verses proving that 'Ali is the Wali of Allah
[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.
The following explanations of the Holy Qur'an state that this divine verse
was revealed in honor of Imam Ali's (as) 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.
Unsurpisignly the Nasibi par excellence Ansar.Org have sought to refute
this assertion by suggesting that all the narrations are weak and can only
go back to four Sahaba. We hereby present 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 (as)
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 (as) called on the
Prophet (saww) 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 (saww) 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 (as). 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 (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.
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 (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'.
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
Hadhrath Ali (as) at Ghadir e Khum. Moreover Hadhrath 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:
=DB=8C=D8=A7 =D8=A7=DB=8C =DA=BE =D8=A7 =D8=A7=D9=84=D8=B1=D8=B3=D9=88=D9=
=84
=D8=A8=D9=84=D8=BA =D9=85=D8=A7 =D8=A7=D9=86=D8=B2=D9=84
=D8=A7=D9=84=DB=8C=DA=A9 =D9=85=D9=86 =D8=B1=D8=A8=DA=A9
=D8=A7=D9=8B=D9=86 =D8=B9=D9=84=DB=8C=D8=A7 =D9=85=D9=88=D9=84=DB=8C=D9=B0
=D8=A7=D9=84=D9=85=D9=88=D9=85=D9=86=DB=8C=D9=86
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 e 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. Tazkira al-Hufaaz Zehbi, 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 Hadhrath 'Ali (as) as the successor
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
The Wilayat of Maula 'Ali (as) and the perfection of the religion
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.
Hadhrath Abu Sa'eed al-Khidri 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 Hadhrath Abu Sa'eed and Hadhrath
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?
The perfection of faith by the virtue of the Wilayat of 'Ali (as)
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:
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 Tirmidhi himself has said "The Hadeeth is Hasan [sound]" in Sunan
Tirmidhi, volume 2, page 298 as has Allamah Dhahabi in Meezan al-E'tidaal,
volume 1, page 410.
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?
Hadeeth point to the Wilayat of 'Ali (as) as being obligatory
Maulana Thana-ullah Panipatti, who is known as "al-Usmani al-Hanafi,
al-Mazhari, al-Mujadadi, al-Naqshbandi, 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 AHadeeth 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.
Hadhrath Ali (as) is the polar star (qutb) of Wilayat
The very same Qazi Mazhari in the second volume of his Tafseer e Mazhari
declares Hadhrath Ali (as) 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
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 Wilayath, 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 Wilayath
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
The Wilayat of 'Ali (as) is the criteria for honor and dignity
Allama Ibne Hajr Makki in his book Sawaiq al-Muhriqa has reported Umar bin
Khattab's saying:
Hadhrath 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 (as) on the Day of
Judgment
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:
Hadhrath Abu Sa'eed Khidri 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 'Of whomsoever I
am Maula, Ali is his Maula'. This is why Allah says in the Qur'an that 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
Wilayath of Maula 'Ali (as)
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
(s) 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 (s) 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 (s) took allegiance from the Sahaba on Maula 'Ali (as)'s Wilayat=
h
We read in Ya Nabi al Mawaddath, volume 2, page 72, published in Beirut.
The Sahabi, Hadhrath 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."
Why recite 'Ali yun Waliyullah in Kalima and adhan?
There are certain reasons behind our admission, acceptance and declaration,
of Ali Yun Waliyullah in Kalima and Adhan:
1. Since the Guardianship of Ali (as) is proven from the Qur'an and in the
Quranic verse the meaning of Wali is that of a leader and lord. The Shi'a
of Maula 'Ali (as) declare this fact in the Adhan and Kalima so that they
may prove that they accept the third Master of Islam and are not from
amongst the rebels who deny it.
2. Since it is proven by the Hadeeth e Wilayat of Saheeh Tirmidhi that no
faith can be perfected without the acceptance of Ali (as) as Master, we
repeatedly declare it in order to remain steadfast and keep our faith
perfect.
3. Since the tradition of Sawaiq e Muhriqa says that Hadhrath Umar was of
the view that no excellence and honor can be achieved without the accepting
the Wilayath of 'Ali (as) we recite it in our Adhan and Kalima to prove
that we are noble and we earn this privilege by accepting Umar bin
Khattab's saying.
4. The Sunni Mullahs keep on saying and narrating to the people that the
Kalima of the Prophets (as) from Hadhrath Adam (as) to Hadhrath Essa (as)
was:
La Ilaha Ilallah Adam Safi ullah
La Ilaha Ilallah Nuh Naji ullah
La Ilaha Ilallah Ibrahim Khalil ullah
La Ilaha Ilallah Musa Kaleem ullah
La Ilaha Ilallah Esa Ruh ullah
There are all double phrasal Kalimas which means that there was always a
possibility for someone else to come, after one Prophet there was always a
space for another to come and that is what always happened. We declare 'Ali
you Waliyullah in Kalima and Adhan to let the world know that Prophet
Muhammad (s) is the seal of the Prophets - Prophethood has ended and
Wilayat has begun hence whoever wishes to become a Wali, must become a
Servant of Maula Ali (as).
It is for this reason, that despite the passage of over 1400 years no false
prophet has emerged from the Shi'a, it is an established fact that all the
hypocrites who have declared themselves as prophets have been from the
different sects of Ahl' ul Sunnah. Now let us know that who are the real
guards of the seal of Prophethood, the Shi'a or the Sunnis?
5. If according to the narration of Abdullah ibn e Mas'ud from Tafseer e
Gharaib al-Qur'an, volume 25, page 58, all the Prophets (as) from Adam till
Jesus accepted the Wilayat of Ali (as) in order to get the Prophethood,
then who are these Nasibi to reject it? The Shi'a declare the Wilayat of
'Ali (as) in their Kalima and Adhan to maintain their identity as the true
followers of the Prophets (peace be upon all of them).
6. Dr Tahir ul Qadri al Hanafi a highly respected modern day Sunni scholar
in his excellent book 'The Ghadir declaration' states in the preface:
"?the day when the Prophet (saww) stayed at Ghadir Khum after his return
from Hajjat-ul-wada' to Medina, and surrounded by the Companions (ra), he
declared while raising the hand of 'Ali al-Murtada (as):
"One who has me as his master has 'Ali as his master."
This was the declaration of 'Ali's spiritual sovereignty and its
unconditional acceptance is binding on the believers till the Day of
Judgment. It clearly proves that anyone who denies 'Ali's spiritual
leadership in fact denies the Prophet's leadership".
If as Qadri rightly states denying Maula 'Ali (as)'s Wilayath is tantamount
to denying the Prophethood of Muhammad (s), then the Shi'a Kalima is an
affirmation that we are the upholders of Prophet Muhammad (s)'s Prophethood
and Maula 'Ali (as)'s Wilayath. Kalima is nothing but a summary of your
major beliefs in a form of a brief statement. If you believe in the
prophethood of Muhammad (saw) the way we are told to believe then the
belief in the Wilayat of Ali (as) becomes an automatic part of our aqeedah.
7. We read in the Holy Qur'an:
[Yusufali 70:33] And those who stand firm in their testimonies;
In this verse Allah (swt) has clarified and distinguished the Mo'mineen as
those who are steadfast on testimonies (Shahadaat), and Shahadaat [in
Arabic grammar] is always used in a plural case and is only applicable to
three and above. This clearly shows that the Shahadaat, for the Mo'mineen
are three in number.
1. Bearing witness to Allah's Unity.
2. Bearing witness to the Prophethood of Muhammad (as).
3. Bearing witness to the Wilayat of Ali (as).
Hence with in light of this verse, the declaration of Wilayat e Ali (as) in
Adhan is proven.
The Wilayath 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
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 Wilayath 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 Wilayath 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
The Wilayath of 'Ali (as) on the pillars of Paradise
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 Wilayath 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 Wali of Allah.
Yanabee al-Muwaddat, volume 2, page 77, published in Beirut
Sunni scholar Allamah Muhammad Abdul Rauf in his book Sayyidathun 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
Declaration of the Wilayat and Brotherhood of 'Ali (as) on the Door of
Paradise
We read in Yanabi al-Mawadah, volume 1, page 294, published in Beirut:
Hadhrath 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
Hanafi scholar Ibn Jauzi in his work Tadhkirathul 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 ibne 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:
1. Manaqib 'Ali bin Abi Talib page 91
2. Hilayath al Awliya Volume 7 page 256
3. Tareekh Baghdad Volume 7 page 387
4. Meezan al Itidal Volume 1 page 457,
5. Dhukhayr al Uqba page 66
6. Mujmaa al Zawaad Volume 9 page 111
7. Tadhkiratul Khawwas al Ummah page 26
8. Kanz al Ummal, Volume 5, Page 36
Comment
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=
?
Prophet Musa (as) 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 when the Shi'a recite likewise in their
Kalima?
The will of Muslim bin Aqeel (as) bore testimony to the Wilayath of 'Ali
(as)
Hadhrath 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
A Christian recited the Kalima containing Maula 'Ali (as)'s name in the
presence of 'Ali (as)
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?
Maula 'Ali (as) is a Kalima that has been declared Wajib upon the believers
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
Appeal to Justice
We would ask our objectors to look closely at all the evidences that we
have presented. The Deen was completed with the Wilayath of Maula 'Ali (as)
at Ghadeer Khumm and all Believers will be asked about the Wilayath of 'Ali
on the day of Judgment. If the Wilayath 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?
The Ahl'ul Sunnah have five different Kalimas
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:
1. Iman bil Qiyyamah (Faith in the day of Judgement)
2. Iman bil Malaika (Faith in Angels)
3. Iman bil Kutub (Faith in the Heavenly Books)
4. Iman bil (Faith in ALL Prophets, i.e. not only Muhammadur Rasool Allah,
but believe must be in All Prophets)
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 Adhab came and perished him.
First Nasibi Objection
Nasibi claim that making Addition of "Aliyan Wali Ullah", makes this
"Kalima of Kurf."
This is only the classical stupid logic of Nasibies.
Kufr is to "NEGATE" that Allah is God (naudobillah), and to "Nagete" that
Muhammad (saw) was his Rasool (Naudobillah).
This is challenge to Nasibies to prove how saying "Aliyan Wali Ullah" makes
it "Nagation" of Allah and his Rasool (saw)? (i.e. saying "Aliyan Wali
Ullah" does not and cannot negate "La Illaha Illalah Muhammadur Rasool
Allah")
If saying "Aliyan Wali Ullah" is 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".
2nd Nasibi Objection: Adding Aliyan Wali Allah is an Innovation
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.
If Nasabi 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.
The Ahl'ul Sunnah have permitted making additions to Prophetic du'as
We read in Saheeh 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 Saheeh al Bukharee, 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 Fathul 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=3D0&Rec=3D1289 - 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.
The Deobandi Kufr Kalima
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?
The Kalima of Sipah e Sahaba
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.
Nasibi 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?
Adhan (call to prayers)
Once we have established the legitimacy of saying Aliyun Waliyullah as part
of our Kalima then it is natural that no objection should be said if do
likewise in Adhan. Unfortunately, since Nasibi find hearing the name of Ali
(as) unpalatable, hearing this blessed name on speakers brings them into
fit of anger! That is why in Pakistan they have constantly pushed for the
banning of the Shi?a adhan, since they have made additions that contravene
the Shari?ah. Whilst the arguments in regards to Kalima are indeed
applicable here, we shall dedicate this chapter to placing the Sunni Adhan
under the microscope and will then leave it to our readers to decide
whether Mu?awiya?s children have any right to raise objection against us.
The Sunni Adhan
The Adhan of the Ahl?ul Sunnah comprises of fifteen words and clauses in
all. The Adhan is as follows:
ALLAHO AKBAR (4 times)
God is Great
ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
I bear witness that there is no God but Allah
ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
I bear witness that Muhammad (S.W.) is the Messenger of Allah
HAYYA A'LASSALAAH (2 times)
Hasten towards prayer
HAYYA A'LALFALAAH (2 times)
Hasten towards prosperity
ALLAHO AKBAR (2 times)
Allah is Great
LAA ILAAHA IL-LALLAAH
Total ? 14
This is the Adhan which that the Ahl?ul Sunnah believe was initiated by the
Holy Prophet (s). Of interest is the Adhan that Holy Prophet (s) taught to
his companion Hadhrat Abu Mahdhoorat according to Mishkat al Masabeeh,
Chapter of Adhan comprises of nineteen clauses and statements, not fourteen=
:
It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan
which consisted of nineteen words/clauses and Iqamat consisted of seventeen
words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal,
Imam Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.
Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140
Can the Ahl?ul Sunnah bring their Adhan in line with the Adhan of nineteen
clauses as described by the tradition? These Nasibi accuse the Shi?a of
changing the Adhan, could they kindly respond to this Hadeeth, on that
proves that they have removed six clauses from the Adhan. Although it is
not incumbent on us to accept this Hadeeth, (since it is a non Shi?a
source) the Shi?a Adhan is closer to this Hadeeth as it contains twenty
clauses.
Shi'a Adhan
ALLAHO AKBAR (4 times)
God is Great
ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
I bear witness that there is no God but Allah
ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
I bear witness that Muhammad (S.W.) is the Messenger of Allah
ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)
I bear witness that Ali is the representative of Allah
HAYYA A'LASSALAAH (2 times)
Hasten towards prayer
HAYYA A'LALFALAAH (2 times)
Hasten towards prosperity
HAYYA A'LA KHAYRIL AMAL (2 times)
Hasten towards the best of action
ALLAHO AKBAR (2 times)
Allah is Great
LAA ILAAHA IL-LALLAAH (2 times)
There is no God except Allah
Total - 20
One point to be noted is that we have mentioned "La illaha ilallah" only
once due to "Al-hujatu lilhadham min muslimat" otherwise it is recited
twice in the Shi?a Adhan being desirable like the other clauses.
If the Sunnis were to add "As-salatu khair al-min an-Naum" to the Adhan it
would increase the number of statements to seventeen but that this creates
another headache since this was never taught or practiced by Holy Prophet
(s) rather it an innovation of Umar bin Khattab during his reign who added
it to the morning prayers.
Inclusion of the statement ?prayer is better than sleep? was an innovation
of Umar bin Khattab
1. Muwatta of Malik, Book 3, Hadeeth Number 3.1.8
2. Al-Farooq by Allama Shibli No?mani, page 295, published in Karachi.
3. Muwatta Imam Malik, Dhikr e Adhan.
4. Izalathul Khifa, volume 3, page 328, Sunan e Adhan.
5. Kanz al Ummal volume 4, page 270, Dhikr e Adhan.
6. Seerat-e-Halbiya, volume 2, page 303, Dhikr e Adhan.
7. Neel al-Autar, volume 2, page 43.
8. Sunan al-Kubra, page 425, by al-Beyhaqqi.
9. Tareekh e Baghdad, Al-Khateeb Baghdadi, volume 9, page 409.
10. Mishkath al Masabeeh, Volume 1, Page 142
Muwatta:
Yahya related to me from Malik that he had heard that the muadhdhin came to
Umar ibn al-Khattab to call him to the subh prayer and found him sleeping,
so he said, "Prayer is better than sleep," and Umar ordered him to put that
in the adhan for subh.
Mishkat:
It has been reported from Imam Malik that Abdullah ibne Umar said: Once the
?Caller for Prayer? (Moazin) came to Umar bin Khattab at the time of
morning prayers and found him sleeping. He said ?prayer is better than
sleep?, Umar bin Khattab ordered the ?caller? to add this phrase to the
call for morning prayers. Imam Malik recorded this in Muwatta.
Mishkath al Masabeeh, Volume 1, Page 142
Note: The same statement has been quoted in Izalathul Khifa wherein we are
also told that Umar actually asked the Moazzin to add the concerned phrase
into the Adhan for morning prayers.
Umar?s confession that "As-salatu khair al-min an-Naum" is an innovation
Kanz al Ummal:
Umar bin Hifaz narrates that Sa?ad was the first person to recite
"As-salatu khair al-min an-Naum" in Adhan. Umar had termed that phrase an
innovation.
?someone enquired Tawoos about it, he replied: ?This verse did not exist in
Adhan during the days of the Holy Prophet (s). During the reign of Abu
Bakr, Bilal had heard a Moazzin recite this phrase, therefore he too
included it in the Adhan. After the death of Abu Bakr Umar had said that
they sh |
| |
|
