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
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
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
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:

& #1740;? ?& #1740; ? ? ??????
??? ?? ????
??& #1740;? ?? ?Ș
??? ??& #1740;? ???& #1740;& #1648;
??????& #1740;?

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 " 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.

Hazhrath 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 . 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 , 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 Wilayath
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."