WHY ALI?

Why do shias revere Imam Ali so much? Was he God or a prophet or an imam? Why did the Nusaris considered Ali to be a deity? Why would hatred against Imam Ali take you outside the bounds of Islam? Why was Ali the first and foremost in everything and why do many people hate Ali and his Shias? Why is Ali so important in Islam? The question arises, Why Ali? Obviously, by Ali, we Mean Ali (AS) Ibn Abu Talib.

 

Iblees or Satan as we know him, was of the jinn, but before the creation of Adam (AS), he was a teacher of 60,000 angels. Some traditions point out the fact that he had been worshipping Allah for 400,000 years. 

Similarly, Muhammad bin Ishaq reported that Ibn `Abbas said, "Before he undertook the path of sin, Iblis was with the angels and was called `Azazil.' He was among the residents of the earth and was one of the most active worshippers and knowledgeable persons among the angels. This fact caused him to be arrogant. Iblis was from a genus called Jinn.''
Tafsir Ibne Kathir, Tafsir of Surah 2, Verse 34

Iblis believed in Tauheed and still knows that Allah is one worthy of worship. But he mistook the meaning of worship as bowing to Allah only. As a matter of Fact, true worship is to do as Allah commands us to do, true worship is to bow where Allah wants us to, as also pointed out by Allama Talib Johri.

And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.
Quran [2:34]

One rejection of Sajdah by Iblis burnt out all his previous sajdahs (for Allah). Why did it happen? Did he reject Tauheed or Allahs attributes? He merely rejected an order of Allah.

The east and the west, everything belongs to Allah.

And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample giving, Knowing.
Quran [2:115]

Every Muslim Prays Salat. He prostrates to Allah Almighty. It should not matter where you turn your face towards and then offer prayers, but it does. Because Allah himself wants us to face towards the Qiblah.

Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.
Quran [2:144]

 So far we have established the fact that worshipping Allah is to do as Allah tells us to do.

Say: Obey Allah and the Messenger; but if they turn back, then surely Allah does not love the unbelievers.
Quran [3:32]

And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement.
Quran [4:14]

I swear by the star when it goes down. Your companion does not err, nor does he (Muhammad) go astray; Nor does he speak out of desire. It is naught but revelation that is revealed, The Lord of Mighty Power has taught him, The Lord of Strength; so he attained completion;
Quran [53:1-6]

So if we have to worship, we have to do as Prophet Muhammad (SAW) tell us to do, because he says nothing out of his own desire, he says only which is revealed to him. Yes i am hinting towards the event of Gadeer where Imam Ali was declared a Mawla. Not to ignore the fact that he has been declared a Wali along with Allah and Prophet himself in Quran,

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.
Quran [5:55]

All sunni and shia scholars unanimously declare the third entity to be declared a vali as Imam Ali (AS).

It is narrated by Ammar Yasir (RA) that a beggar came to Ali and stood besides him. Ali was kneeling in prayers. Ali put out his ring and gave it to the beggar. Then Ali (AS) called on the Prophet (SAW) and gave him the news. At this occasion, this verse (5:55) was revealed.

Click below for scanned page:
The Ghadir Declaration, by Dr Muhammad Tahir ul Qadri, pages 48-49

The question now arises why Ali and no one else? Setting aside the facts that Mawla Ali was foremost in bravery, chivalry, nobility, spirituality and knowledge. Also setting aside the fact that he was the closest to prophet Muhammad in the divine mission and had been under Prophets training since his birth for at least 36 Years.

The Messenger of Allah said: Loving Ali is the sign of belief, and hating Ali is the sign of hypocrisy.

Sahih Tirmidhi, volume 5, page 643
Sunan Ibn Majah, volume 1, page 142
Musnad Ahmad Ibn Hanbal volume 1, pages 84,95,128
Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202

Logically speaking, Lets say if you study in a college and with you also studies the son/brother of the principal of the college. In every test and exam, the principal' son/brother attains the highest marks no matter how hard you work. The teachers seem to have a different attitude towards him and they seem to favor him. When it is time to choose the head of the student body (a monitor or house captain or head boy), the teachers choose the same boy. Now no matter how deserving he might be, every other student will have a doubt inside his heart that he was chosen just because he is the principal's son or brother.

Now note the facts. Imam Ali was the first person to stand up for prophet's Mission at the feast of Banu Hashim. He was the cousin of Prophet Muhammad as well. He was given the duty to return all the belongings of the people during the Migration to Medina. He was the hero of battles of Badr, Uhud, Khaibar, Khandaq, Hunain etc. He was given the flag at khyber, the very flag about which the prophet had said and is reported by Bukhari too;

Narrated Sahl: On the day (of the battle) of Khaibar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels."
Sahih Bukhari Volume 4, Book 52, Number 253

Before going ahead, I must ask you that that if Prophet (SAW) prayed for victory, if he (SAW) prayed that Allah bestows victory of Khyber on any of his companion, then wouldn't his prayers get accepted? Will not any companion of Prophet (SAW) conquer Khyber through the wasila of the prayers of prophet Muhammad (SAW)? Why was then, Ali (AS) required to do the job? Maybe because the flag was not important for the victory of Khyber, for that, Rasool (SAW) himself was sufficient. The flag of Khyber was to show who loved Allah and his Rasool (SAW), and who was loved by Allah and his Rasool (SAW). Ali (AS) carried this flag, the flag of choice of Allah and his Prophet (SAW). The opponents of Ali (AS) in any battle field fought against Ali as well as this flag.

Ali was the very man who was given the hand of Prophet's daughter in marriage, the very daughter for whom the prophet had rejected many other men which included many famous Asahab as well. Ali was declared to be to him (SAW) what Aaron was to Moses. At Gadeer, Ali was declared the Mawla.

Do you see the link between the college example and this example? Believing in Mawla Ali's Vilayat and Imamat might be the ultimate test because of the doubts which arose in people's heart. People were polytheists before the advent of Prophet (SAW). Believing in One God was not a big deal (link it with the Iblees example written above). Many thought that this special attitude towards Imam Ali was because he was Prophet's brother and not because it was the revelation revealed to him. Any hints?

People had not seen God, neither his angels nor the revelations. People had not seen heaven, hell or Qayamah. People who believed in Rasool (SAW) had faith in the unseen, and this faith in the unseen would be tested, and at times historically, was shattered due to the favorable attitude Rasool (SAW) had towards his blessed family. As Yazeed (the cursed) said,

Banu Hashim staged a play for Kingdom there was no news from the skies nether was there any revelation.
Shazrah al Dhahab page 69 Dhikr Shahadth Husayn
Maqatahil Husayn Volume 2 page 58 Dhikr Shahdath Husayn

Speaking about doubts, doubts against Prophet Muhammad's decisions have existed before Gadeer as well.

It has been narrated on the authority of Abu Wa'il who said: Sahal b. Hunaif stood up on the Day of Siffin and said: O ye people, blame yourselves (for want of discretion) ; we were with the Messenger of Allah (may peace be upon him) on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This was in the truce between the Messenger of Allah (may peace be upon him) and the polytheists. Umar b. Khattab came, approached the Messenger of Allah (may peace be upon him) and said: Messenger of Allah, aren't we fighting for truth and they for falsehood? He replied: By all means. He asked: Are not those killed from our side in Paradise and those killed. from their side in the Fire? He replied: Yes. He said: Then why should we put a blot upon our religion and return, while Allah has not decided the issue between them and ourselves? He said: Son of Khattab, I am the Messenger of Allah. Allah will never ruin me. (The narrator said): Umar went away, but he could not contain himself with rage. So he approached Abu Bakr and said: 'Abu Bakr, aren't we fighting for truth and they for falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and those killed from their side in the Fire? He replied: Why not? He (then) said: Why should we then disgrace our religion and return while God has not yet decided the issue between them and ourselves? Abu Bakr said: Son of Khattab, verily, he is the Messenger of Allah, and Allah will never ruin him. (The narrator continued): At this (a Sura of) the Qur'an (giving glad tidings of the victory) was revealed to the Messenger of Allah (may peace be upon him). He sent for Umar and made him read it. He asked: Is (this truce) a victory? He (the Messenger of Allah) replied: Yes. At this Umar was pleased, and returned.
Sahih Muslim Book 019, Number 4405

So Imam Ali could well be the difference between doubts. Doubting the Prophet (about his special attitude towards Imam Ali) could be Doubting everything he brought.

Imam Ali could infact be the difference between believing and hypocrisy, as the Prophet (SAW) himself stated so in one of the hadith above. Just like refusing to prostrate to Adam made Azazul the Iblees, refusing to accpet Ali as an Imam, Mawla and hating Ali can make one a disbeliever. 

Because if i blame Prophet (SAW) for showing biasness and giving Preferential treatment to Imam Ali (AS), then i am blaming Prophet (SAW) for not acting like a Prophet at all, i am denying the Quran that what ever the Prophet (SAW) does is not out of his own will. Read Muhammad of The Quran to know more about the level of obedience required.

Similarly, those who hate Ali (AS) are hating the Prophet himself because Imam Ali was the nafsur Rasool (at Mubahila), the man who is included in the Ahlulbayt and the Verse of Purity, was taken to Mubahila and for whom our love is a sign of faith.

For those who do not know, Right from the commencement of his mission to the last moment of his departure from this world, the Holy Prophet called only Ali on all important occasions.

• He called the ten year old Ali at the time of making known his mission.
• At the time of inviting his tribe to the worship of one Allah, it was the thirteen year old Ali who gave answer to the call of the last prophet of Allah. As the feast of the Banu Hashim goes narrated by Ali ibn Abu Talib (AS):
   
  Apostle said, o sons of Abdul Mutalib, i have known no Arab who has come to his people with a nobler message than mine. I have brought you the best of this world
  and the next. God has ordered me to call you to him. So which of you will cooperate with me in this matter, my brother, my executor, and my successor being among you? The men remained silent and I (Ali), though the youngest, most rheumy eyed, fattest in body and thinnest in legs said, o prophet of god, I (Ali) will be your helper in this matter. He (SAW) laid hand on the back of my neck and said, this is my brother, my executor and my successor amongst you. Hearken to him and obey him. The men got up laughing and saying Abu Talib, he has ordered you to listen to your son and obey him.
  Life of Muhammad, a translation of Ibn Ishaqs Sirat Rasul Allah, A.Guillaume, pg 118
• At the time of migration from Makka to Madina, he called Ali and asked him to lie down on his bed to face his enemies, who had planned to kill him during that night, and Ali wholeheartedly agreed to give his life to save the messenger of Allah.
• It was Ali, who was designated, as his executor of will, to return the deposits entrusted by the residents of Makka to the al-amin prophet after the Holy Prophet migrated to Madina.
• In the battle of Badr, Ali was asked by him to fight and repulse the hordes of enemy soldiers when many of his companions were quietly watching the fighting from a safe distance.
• In the battle of Uhad, when the enemy had an upper hand and the danger to the Holy Prophet's life was imminent, because all his companions had run away from the battlefield and disappeared, it was Ali who stood by the Holy Prophet and brought to naught all the plans of the enemy.
• In the battle of Khundaq, Ali was called, as the embodiment of faith to fight against the incarnation of disbelief, Amr bin Abdwud, to win victory for the disheartened Muslims.
• In Khaybar, when all the companions of the Holy Prophet tried and failed to subdue the enemy, Ali was called to come to the rescue of the deficient and depressed Muslims and conquer the fort of Khaybar single-handedly.
• At the time of going to Tabuk, the Holy Prophet designated Ali, as his vicegerent, to take charge of the affairs in Madina, saying that Ali was to him as Harun was to Musa.
• Ali was called to preach the verses of al Barat which contain complete disassociation from idolatry, because only he or the Holy Prophet, according to the command of Allah, were competent to convey them to the people (on account of exact similarity or equality between the two). So Ali went to Makka and relieved Abu Bakr who had earlier been sent to do this job.

Muhammad bin Ishaq reported a narration from Abu Ja`far Muhammad bin `Ali bin Al-Husayn who said, "When Bara'ah was revealed to Allah's Messenger , and he had sent Abu Bakr to oversee the Hajj rites for the people, he was asked, `O Messenger of Allah! Why not send this message to Abu Bakr' So he (SAW) said, (It will not be accepted to have been from me if it is not from a man from my family.) Then he called for `Ali and said to him, (Take this section from the beginning of Bara'ah and proclaim to the people on the day of the Sacrifice while they are gathered at Mina that no disbeliever will enter Paradise, no idolator will be permitted to perform Hajj after the year, there will be no Tawaf while naked, and whoever has a covenant with Allah's Messenger, then it shall be valid until the time of its expiration.) `Ali rode the camel of Allah's Messenger named Al-`Adba' until he caught up with Abu Bakr in route......
Tafsir Ibn Kathir, Tafsir of Surah 9, Verse 3

• The Purge of the Symbols from the Walls of the Kaaba was significant in that the Holy Prophet made Ali his partner in their effacement. The Prophet’s move in making Ali stand on his shoulders with the seal of prophet-hood under his feet, was intended to convey to the people around and to show the world that he had designated Ali as his partner and Successor in the very House of God.
• The Final declaration at Ghadir-E-Khum confirmed finally what had been formerly pointed out time and again.

So you tell me! Why Ali? Was the Prophet (SAW) preferring Ali (AS) over others because he was his cousin and son in law? Or was the calling of Ali on important occasions a divine commandment of Allah? If you say the Prophet (SAW) was biased, then welcome to the army of Iblis. If you say that Ali (AS) was special, then you are a shia. And after reading about the merits of Ali (AS) in historical events as well as inclusion in important Quranic ayats, you believe that Ali (AS) was not special, then you lack intellect.

Anyhow there were several reasons why there was a general hate towards Imam Ali from the people contrary to the Quranic and Prophetic orders.

1. Imam Ali was the undisputed Muslim hero; the war champion, Haider e Qarar (who doesn’t run away from battles), Shah e Mardan (king of men), Sher e Yazdaan (Lion of yazdan), Kuwat e parvardigaar (strength of Almighty himself), la fata (unconquerable). He killed many pagans and infidels during various gazwas. Before conquest of Mecca, there were only 10,000 Muslims, but after the fall of Mecca, the number rose to 120,000. People who rejected Islam for 23 years converted overnight. Most of their pagan brothers, fathers, husbands, sons were killed by Imam Ali during anti-Islamic wars. They didn’t forget their loved ones and naturally hated their killer, Imam Ali.
2. Imam Ali’s excellence exceeded everyone else’s, his qualities remained unshared. Jealousy amongst the Arabs was common. Most of the people around him were jealous of him and the preferred treatment he used to received from Prophet (SAW).
3. Imam Ali was Prophet Muhammad’s ultimate first choice in all fields. The flag carrier, cousin, son in law, war hero, even a successor. Muslims didn’t wanted prophethood and Imamat to remain in one family. They started to oppose imam Ali. It is natural too that if a student in a university is a close relative of the chancellor, and this student is preferred by all teachers, made the head of council and gains the highest marks and excels in sports (deservedly), people will still doubt the ability of the student and the honesty of the chancellor considering their relationship. Same was the issue with Prophet Muhammad and Imam Ali.
4. Imam Ali was the head of spirituality after the demise of Prophet Muhammad (SAW). He thought (and the shias) that caliphate was his first and foremost right as well but he remained silent as people denied him his place. After Uthman's murder he was given an oath of allegiance by everyone and was forced to rise up to the occasion and take control of the political house of Caliphate. As he was also the Imam of time and a staunch protector of Quran and Prophet's Shariah, it was his first and foremost duty to hold accountability of everyone who was in authority. He didn't see who he was dealing with as the laws of God were foremost, corruption caused by Mawiya caught his eye and Imam Ali's plan to remove him led to Mawiya's rebellion against Imam Ali and resulted in the battle of Siffin. Mawiya started a propaganda against Imam Ali in Syria and started to abuse him from the pulpit. The propaganda was so severe and successful that when Imam Ali was stabbed on his neck in the mosque and the news spread to Syria, people were shocked and wondered what was a man like Ali doing in a mosque (they believed Ali had nothing to do with mosques). The trend of hatred began..
5. Linked with point 4, when Quran was raised on Spears in Siffin, Imam Ali's own men threatened him to stop the battle or they will unsheathe their swords against the Imam. A group later on broke away known as the Kharjites, planned against Imam Ali and also fought the battle of Nahrwan later on. No more than 10 survived the battle and their existence till the end of times has been foretold by the Imam himself.
6. Loving Ali is a sign of belief and hating him reflects the wickedness of a person, as the Prophet (SAW) himself declared. I guess the amount of believers have been far lesser than those of the hypocrites and disbelievers everytime. That is why we see more people having grudge against him rather than loving him and pledging loyalty to him.

It is narrated from Ubaiullah bin Abdullah that he heard from Ali (AS) saying "I (Ali) am the slave of Allah and brother of his Prophet (SAW) and I am the siddique al Akbar (the greatest friend of Muhammad (SAW)). Whoever claims this for himself after me is a liar. I have prayed Salat with Prophet Muhammad (SAW) for seven years before anyone else prayed".
  
Click below for scanned page:
Tareekh e Tabari, Volume 2, page 65

Is it our fault if the mentioning of Ali (AS) brings a smile to our face? We are only following the strict orders of Rasool (SAW). Hub e Ali Rehmat Allah Bughz e Ali Lanat Allah (Mercy of Allah be on the love of Ali, and curse of Allah be on the hate of Ali), this slogan has been given to us when the Prophet (SAW) himself said;

The Messenger of Allah said: Loving Ali is the sign of belief, and hating Ali is the sign of hypocrisy.
Sahih Tirmidhi, volume 5, page 643
Sunan Ibn Majah, volume 1, page 142
Musnad Ahmad Ibn Hanbal volume 1, pages 84,95,128
Tarikh al-Kabir, by al-Bukhari (the author of Sahih), v1, part 1, p202

Verily Allah loves the believers and curses the hypocrites. However you interpret love and hate as, one thing is confirmed. A believer can never dislike Ali (AS), and a hypocrite will never love him.

Aaron is To Moses, Ali is To Muhammad

Aaron is To Moses, Ali is To Muhammad

A very authentic hadith, narrated by tons of shia and sunni hadith and history books confirms that Hz Ali was To Hz Muhammad As Hz Haroon was to Hz Musa.

Narrated Ubaida: Ali said (to the people of 'Iraq), "Judge as you used to judge, for I hate differences (and I do my best ) till the people unite as one group, or I die as my companions have died." And narrated Sad that the Prophet said to 'Ali, "Will you not be pleased from this that you are to me like Aaron was to Moses?"
 

Sa'd reported Allah's Apostle (may peace be upon him) as saying to 'Ali: Aren't you satisfied with being unto me what Aaron was unto Moses?

Sahih al-Bukhari, Arabic-English version, Traditions 5.56, 5.700
Sahih Muslim, Arabic, v4, pp 1870-71
Sunan Ibn Majah, p12
Musnad Ahmad Ibn Hanbal, v1, p174
al-Khasa'is, by al-Nisa'i, pp 15-16
Mushkil al-Athar, by al-Tahawi, v2, p309

The authenticity of this hadith can neither be questioned, nor can it be doubted. The hadith implies that the Story of Moses, or Hz Musa was similar to that of Hz Muhammad, and the story of Aaron or Hz Haroon, was similar to that of Hz Ali. The relationship between Aaron and Moses was similar to that of Hz Ali and Hz Muhammad. After coming this far, I will go on to quote the Quranic stories of Moses and Aaron, and will compare it to Hz Muhammad and Hz Ali. This might give you some historical hints, flashbacks or answers to your queries. 

Haroon (as) was Musa (as)'s Brother (19:53), Vizier (20:29-36) and in his absence the Khalifa (7:142). And thus so was Ali (as).

And certainly We sent Musa with Our communications to Firon and his chiefs, so he said: Surely I am the messenger of the Lord of the worlds. But when he came to them with Our signs, lo! they laughed at them.
Quran [43:46-47]

Remember the feast of Banu Hashim, when the Prophet Muhammad invited the tribe to Islam, they laughed at him and made fun of him....

Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers. And Musa said: O Firon! surely I am a messenger from the Lord of the worlds: (I am) worthy of not saying anything about Allah except the truth: I have come to you indeed with clear proof from your Lord, therefore send with me the children of Israel. He said: If you have come with a sign, then bring it, if you are of the truthful ones. So he threw his rod, then lo! it was a clear serpent. And he drew forth his hand, and lo! it was white to the beholders.  The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge:
Quran [7:103-109]

Interestingly, same was the case with Prophet Muhammad (SAW). The Meccans asked him to show miracles if he was the true prophet. The Holy Prophet divided the moon into two parts with the orders of his fingers, where the Meccans went away blaming Prophet Muhammad of sorcery. 

Then did We send up after them Musa and Haroun to Firon and his chiefs with Our signs, but they showed pride and they were a guilty people. So when the truth came to them from Us they said: This is most surely clear enchantment! Musa said: Do you say (this) of the truth when it has come to you? Is it magic? And the magicians are not successful. They said: Have you come to us to turn us away from what we found our fathers upon, and (that) greatness in the land should be for you two? And we are not going to believe in you. And Firon said: Bring to me every skillful magician. And when the magicians came, Musa said to them: Cast down what you have to cast. So when they cast down, Musa said to them: What you have brought is deception; surely Allah will make it naught; surely Allah does not make the work of mischief-makers to thrive. And Allah will show the truth to be the truth by His words, though the guilty may be averse (to it). But none believed in Musa except the offspring of his people, on account of the fear of Firon and their chiefs, lest he should persecute them; and most surely Firon was lofty in the land; and most surely he was of the extravagant.
Quran [10:75-83]

We must note that Aaron accompanied Moses since the beginning of his prophetic mission. So did Hz Ali. Since the Feast of Banu Hashim, he accompanied the prophet and assisted him in his mission. The Kuffars of Mecca had been blaming Hz Muhammad for sorcery, rejecting his miracles. 

He (Moses) said: O my Lord! Expand my breast for me, And make my affair easy to me, And loose the knot from my tongue, (That) they may understand my word; And give to me an (aider, Henchman, Minister) from my family: Haroun, my brother, Strengthen my back by him, And associate him (with me) in my affair, So that we should glorify Thee much, And remember Thee oft. Surely, Thou art seeing us. He said: You are indeed granted your petition, O Musa
Quran [20:25-36]

This is a crucial text. Musa asked for a helper from Allah. This helper would assist him in his mission. This helper would be from his family. He would be his minister, vizier, khalifa, brother and a prophet..... But the prophethood ended after Hz Muhammad, and Imamat started. The role of Imamat is to nourish Islam, spread it, protect it, defend it. Imam Ali could not attain the title of a prophet, but of an imam, a caliph, and the rightful vizier of prophet Muhammad. Thus we learn, Khilafat comes from Allah, and stays in the family.... *Hint* 

You must also note that Allah is the mawla, protector and helper of everyone. Besides acknowledging it, Prophet Musa still asked for his brother to be associated with him to help him! 

So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot. What! could they not see that it did not return to them a reply, and (that) it did not control any harm or benefit for them? And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order. They said: We will by no means cease to keep to its worship until Musa returns to us.  (Musa) said: O Haroun! what prevented you, when you saw them going astray, So that you did not follow me? Did you then disobey my order? He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.
Quran [20:88-94]

To shorten the episode, when Musa left for 40 days to communicate with Allah, his people started to worship a calf. Moses on his return was furious at Aaron who didnt stopped them from doing so. Aaron replied that he feared divisions. Similarly, after the demise of Prophet Muhammad when he left this world to meet Allah, Hz Ali was the lawful Caliph/Imam/Vizier. People disobeyed him and his orders, objecting his right to khilafat and usurping the property. Sunnis question, why didnt Hz Ali Asked for his rights?

And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order.
Quran [20:90]

He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.
Hopes this clearifies the matter.
Quran [20:94]

Unity was something which Imam Ali valued alot, which his foresight acknowledged at the early stages of Islam.

And certainly We gave the Book to Musa, so be not in doubt concerning the receiving of it, and We made it a guide for the children of Israel.  And We made of them Imams (leaders) to guide by Our command when they were patient, and they were certain of Our communications. Surely your Lord will judge between them on the day of resurrection concerning that wherein they differ. 
Quran [32:23-25]

And most certainly We gave Musa the Book and We sent messengers after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then a messenger came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew. And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe. 
Quran [2:87-88]

The progeny of Moses produced Imams/Prophets/Leaders to guide mankind. Similarly, the progeny of Muhammad bore 12 Imams, whose duty is the same. And a very interesting prospective is the mentioning of Jesus... as Imam Mahdi's disappearance and reappearance before the resurrection is similar to that of Jesus.....

And when Musa said to his people: O my people! why do you give me trouble? And you know indeed that I am Allah's messenger to you; but when they turned aside, Allah made their hearts turn aside, and Allah does not guide the transgressing people.
Quran [61:005]

And of Musa's people was a party who guided (people) with the truth, and thereby did they do justice.
Quran [7:159]

Notice that not all of the companions/people of Moses were truthful, righteous and the guided ones. There were factions among them. I assume, similar was the case with Prophet Muhammad?

Peace be on Musa and Haroun.
Quran [37:120]

Virtues of Imam Ali (A.S.) in Sunni Sources

Virtues of Imam Ali (A.S.) in Sunni Sources

Virtue Number 1
Hasan bin Ahmad bin Sokhtaweyh narrated in Kufa in the year three hundred and seventy-four from Abu Bakr Mohammad bin Ahmad bin Isa bin Mihran, from Yahya bin Abdul Hamid, from Qays bin Rabee’, from Aamash, from Abaya, from Habba Al-‘Arani, from the Commander of the Believers, Ali bin Abi Taleb , who said:

The Messenger of Allah said:
I am the master of the first and the last, and you, O Ali, are the master of the creations after me. I am just like you and you are just like me.
Bihar V25 P360 H17. Ghayatol Maram P450 H14 and P620 H17.
Khawarazmi in Manaqeb P31 and in Maqtal V1 P39. Yanabee Al-Mawaddah 133. Kashf Al-Ghammah V1 P103.
Ehqaq al-Haq V6 P111. Misbah Al-Anwar P61.

Virtue Number 2
Abu Zakariyya Talha bin Ahmad bin Talha bin Mohammad Al-Sarram narrated that a hajji came to Kufa and narrated from Abu Ma’aad Shah bin Abdul Rahman, from Ali bin Abdullah, from Abdul Hamid Al-Qatad, from Hashim bin Bashir, from Sho’ba bin Al-Hajjaj, from Oday bin Thabet, from Saeed bin Jubair, from Ibn Abbas, who said:

The Messenger of Allah said:
Ali bin Abi Taleb is God’s best creation after me. Hassan and Hussain are The Masters of the Youth of Paradise, and their father enjoys an even higher status than them, and Fatema is The Master of all of the Worlds’ Women.
Sadouq in Khesal P206 H25. Bihar V43 P26 H24. Ibn Shahr Ahoub in Manaqeb V3 P103. Sadough in Maani AL-Akhbar P107 H1. Qonduzi in Yanabee Al-Mawaddah P260. Awalem V11 P44. Dailami in Ferdous . Soyoutti in Tarikh Al-Kholafa P 114. Ibn abi Al-Hadid in Sharh Nahj Al-Balagha V2 P457. Helyatol Awliya V2 P42. Khawarazmi in Maqtal V1 P79. Mashkal Al-Athar V1 P48. Moheb Al-Deen Al-Tabari in Dhakhaer Al-Oqba P 43. Mo’tasar min Al-Mokhtasar V2 P147. Dhahabi in Tarikh Al-Islam V2 P 91. Wasilatol Amal P80. Rashfat Al-Sadi 226. Estiaab V4 P385. Esabah V4 P378. Sirat Al-Nabaviyat V2 P6. Mashareq Al-Anwar P105. Osod Al-Ghaba V5 P522.

Virtue Number 3
Abul Tayyeb Mohammad bin Husain narrated from Mohammad bin Sulaymaan, from Yahya bin Ahmad, from Mohammad bin Mutawakkil, from Zufr bin Al-Hatheel, from Aamash, from Mowarreq, from Jabir bin Abdullah Al-Ansari, who said:

The Messenger of Allah said:
Hasan was named Al-Hasan (beneficent) because Allah kept the skies from falling on earth with His Beneficence(1). Ali and Hasan are both names which are derived from Allah’s names, and Husain is a derivative of Hasan.
Ali and Hassan are both names which are derived from Allah names, and Hussain is a derivative of Hassan.
Note from Translator:
(1)The Imams represent Allah's virtues and one of Allah's virtues is "Beneficence." Imam Hasan represents Allah's Beneficence. Imam Hasan is the reason that the skies do not fall to the earth. Refer to Ziarat Al-Jamea Al-Kabeera.
Madinatol Ma’ajez P202 H4 and P238 H8. Helyatol Abrar V1 P499. Bihar V43 P252. A’walem P16. Manaqeb Ibn Shahr Ashoub V3 P166

Virtue Number 4
Ahmad bin Mohammad bin Jarrah narrated from the judge Amr bin Al-Husain, from Aminah Bint Ahmad bin Thahl bin Sulaymaan Al-Aamash, from her father, from Sulaymaan bin Mahran, from Mohammad bin Katheer, from Abu Khaithama, from Abdullah son of Omar, who said:

The Messenger of Allah said:
I am your Warner and Ali bin Abi Taleb is your guide. “Verily you are a Warner and for every group there is a guide” (13:7). Through Hasan, you receive Allah’s beneficence and through Husain you will achieve either salvation or damnation. Husain is a door from the doors of Paradise; Allah has made the smell of Paradise HARAAM (unlawful) on those who fight Husain.
Bihar V35 P405 H28. Ghayatol Maram P235 H6. Borhan V2 P181. Kharazmi in Maqtal V1 P14

Virtue Number 5
Mohammad bin Ali bin Faz’l bin Tamam Al-Zayyat narrated from Mohammad bin Qassem, from Abbad bin Yaqoub, from Musa bin Uthman, from Aamash, from Abu Is’haaq, from Hareth and Saeed, sons of Qays, from Ali bin Abi Taleb , who said:

The Messenger of Allah said:
I will be at the Pool of Kawthar on the Day of Judgement and you, O Ali, will distribute the water. Hasan will keep people away from the Pool; Husain will give the orders; Ali bin Husain will be the enforcer; Mohammad bin Ali will be the revealer; Jaafar bin Mohammad will be the driver; Musa bin Jaafar will be counting the lovers and the resentful, and he will be the destroyer of the hypocrites; Ali bin Musa will beautify the believers; Mohammad bin Ali will award degrees to the inhabitants of Paradise; Ali bin Mohammad will be the preacher of his Shia and he will marry them from HUR AL-EEN, “Pure maidens with big beautiful eyes” (56:22); Hasan bin Ali will be the light of the inhabitants of Paradise - they will see with his light; and the Qaem (12th Imam) will be the intercessor who will ask Allah to allow them (the believers) to enter Paradise on the Day of Judgement, a day on which Allah will accept only the intercession of those with whom He is pleased.(2)
Note from Translator:
(2) Each one of these titles represents a virtue from Allah’s virtues. These titles are not necessarily linked to the Pool of Kawthar or the Day of Judgement. Some describe a few of the roles that an Imam performs in this life, on the Day of Judgement, and/or in Paradise. These roles are not the only roles that Imams have on the Day of Judgement, and/or in Paradise. Some of these titles are given to the Imams because of the way they were treated in this world.
Khawarezmi in Maqtal V1 P94. Taraef P173. Siraat’ Al-Mostaqeem V2 P150. Helyatol Abrar V2 P721. Ghayatol Maram P35 H22 and P692 H2. Faraed Al-Semtayn V2 P231 H572. Bihar V36 P270.

Virtue Number 6
Mohammad bin Abdullah bin Ubaidullah bin Morrah narrated from Abdullah bin Mohammad Al-Baghawi, from Ali bin Jo’d, from Ahmad bin Wahab bin Mansour, from Abu Qobaisa Shuraih bin Mohammad Al-Anbari, from Nafi’, from Abdullah bin Omar Ibn Al-Khattab, who said:

The Messenger of Allah told Ali bin Abi Taleb :
O Ali! I am the Warner of my nation; you are their guide; Hasan is the leader (of my nation); Husain is the driver; Ali bin Husain unites the nation; Mohammad bin Ali is the most informed of my nation; Jaafar bin Mohammad is its writer; Musa bin Jaafar is its counter; Ali bin Musa is the nations’ cross guard and its saviour, and he banishes those who are resentful of the nation, and he draws the believers from my nation close together; Mohammad bin Ali drives my nation; Ali bin Mohammad is the most knowledgeable of my nation and its protector; Hasan bin Ali is the caller of my nation and is the most generous of my nation; and the Qaem (12th Imam) is the cupbearer and the beseeched.
Then he (the Prophet ) said, “O Abdullah (son of Omar), ‘Verily in this are signs for those who examine it closely” (15:75). (3)
Note from Translator:
(3) Refer to footnote from Virtue Number 3
Bihar V36 P280. Manaqeb Shar Ahoub V1 P251. Ithbatol Hodat V3 P222 through 34 different ways. Siraat’ Al-Mostaqeem V2 P150.

Virtue Number 7
Sahl bin Ahmad narrated from Abu Jaafar Mohammad bin Jarir Al-Tabari, from Hinad bin Al-Serri, from Mohammad bin Hisham, from Saeed son of Abi Saeed, from Mohammad bin Monkader, from Jabir bin Abdullah Al-Ansari, who said:

The Messenger of Allah said:
When Allah created the heavens and the earth, He called on them and they responded. He presented my Prophethood and the WILAYAT (unconditional, unlimited uauthority) of Ali bin Abi Taleb to them, both of which they accepted. Then Allah created the creatures and entrusted the religious affairs to us. Therefore, the happy ones are those who are happy with us, and the unhappy are those who are unhappy with us. We permit that which Allah has made HALAAL (lawful) and prohibit that which Allah has deemed HARAAM (unlawful).
Ghayatol Maram P208 H9. Khawarezmi in Manaqeb P79 and in Maqtal V1 P46.Al-Mohtazer P97. Kashf Al-Ghomma V1 P291. Misbah Al-Anwar P64. Bihar V17 P13 H25.

Virtue Number 8
The judge, Al-Moaafi bin Zakariyya, narrated from Abdullah bin Mohammad bin Abdullah bin Al-Aziz Al-Baghawi, from Yahya Al-Hamani, from Mohammad bin Al Faz’eel, from Al-Kalbi, from Abi Saleh, from Ibn Abbas, who said:

One day I was sitting in front of the Prophet , Ali, Fatema, Hassan and Hussain when Angel Jibreel came down (from heaven) and greeted the Prophet with an apple. The Prophet accepted the greeting by taking the apple.
The Prophet then greeted Ali and gave him the apple. Ali bin Abi Taleb accepted the greeting by taking the apple. He kissed the apple and then returned it to the Messenger of Allah .The Prophet accepted his greeting by taking the apple.
Then, the Prophet greeted Imam Hassan and gave him the apple. Hassan accepted the greeting by taking the apple. He kissed the apple and then returned it to the Messenger of God . The Prophet accepted his greeting.
Then, the Prophet greeted Imam Hussain and gave him the apple. Hussain accepted the greeting by taking the apple. He kissed the apple and then returned it to the Messenger of God . The Prophet accepted his greeting.
Then, the Prophet greeted Fatema and gave her the apple. Fatema accepted the greeting by taking the apple. She kissed the apple and then returned it to the Messenger of God . The Prophet accepted her greeting.
The Prophet greeted Ali again and gave him the apple. Ali accepted his greeting and kissed the apple. In an effort to return the apple to the Prophet , the apple fell from his fingertips. The apple split into two halves and from it a light shone until it reached the sky.
The following message was written inside the apple, “In the name of Allah Most Gracious Most Merciful. This is a greeting from Allah to the chosen Mohammad and to Ali Al-Murtaza, and Fatema Al-Zahra'a, and Al-Hassan and Al-Hussain, the grandsons of the Prophet. This letter is a guarantee to their lovers of protection from the fire on the Day of Judgment.”
Ghayatol Maram P659. Madinatol Ma’ajiz P61 H131. Khawarezmin in Maqtal V1 P95. Bihar V43 P308 H72. ‘Awalim V16 P62. Sadouq in his Amaali P477. Jawahir Al-Saniyya P233.

Virtue Number 9
Nuh bin Ahmad bin Ayman narrated from Ibrahim bin Ahmad bin Abi Hasin, from his grandfather, from Yahya bin Abdul Hamid, from Qays bin Rabee’, from Sulaymaan Al-Aamash, from Jaafar bin Mohammad (Imam Al-Sadiq ) , from his father, from Ali bin Husain , from his father , from the Commander of the Believers , who said:

The Messenger of Allah told me:
O Ali, you are the Commander of the Believers and the Imam of the pious. O Ali, you are the master of all of the successors of the prophets.
You inherit all of the prophets’ knowledge and you are the best of SEDDIQIN (the truthful ones) and the best of those who believed in Allah first.
O Ali, you are the husband of the woman who is the Master of All of the Worlds’ Women, and you are the successor of the best of the prophets.
O Ali, you are the Master of the Believers.
O Ali, you are the evidence that proves Allah’s existence after me on all people. Those who follow you will earn Paradise, and those who are against you deserve Hell.
O Ali, I swear to Allah, who sent me as a Prophet and who chose me from among all of His creatures, if any slave worships Allah for a thousand years, Allah will not accept it unless he believes in your Wilayat and the Wilayat of your sons.(4) Furthermore, your Wilayat will not be accepted unless it is accompanied with the hate of your enemies and the enemies of your sons.(5) This is what Angel Jibraeel has told me.
Let them choose to be believers or KAFERS (disbelievers).
Note from Translator:
(4) Allah does not accept anyone’s deeds who does not believe in the Wilayat.
(5) Allah does not accept the belief in the Wilayat without the HATE of the enemies of the Ahlul Bayt.
Al-Yaqeen P56. Bihar V27 P199 H66. Ghayatol Maram P17 H9. Ithbatol Hodat V4 P168 H507. Kanz Al-Ommal P185. Mostadrak V1 P23. Rowzat Al-Jannat V6 P183.

Virtue Number 10
Sahl bin Ahmad narrated from Ali bin Abdullah, from Al-Zubairi Is’haaq bin Ibrahim, from Abdul Razzaq bin Homam, from his father, from Mina, slave of Abdul Rahman bin Awf, from Abdullah bin Masoud, who said:

I was with the Messenger of Allah , when he sighed heavily.
“O the Messenger of Allah, why are you so sad?” I asked.
“O Ibn Masoud, my death is approaching,” the Prophet replied.
“Appoint a successor, O Messenger of Allah,” I said.
“Who?” asked the Prophet .
“Abu Bakr,” I replied.
The Prophet fell silent and sighed heavily again.
“Why you are so sad? May I sacrifice my life for you, O Messenger of Allah” I said.
“My death is approaching,” replied the Prophet .
“Appoint a successor,” I said.
“Who will it be?” asked the Prophet .
“Omar bin Al-Khattab,” I replied.
The Prophet fell silent and sighed heavily for the third time.
“May I sacrifice my mother and father for you. Why are you so sad, O the Messenger of Allah?” I asked.
“My death is approaching,” replied the Prophet .
“Appoint a successor,” I said.
“Who will it be?” asked the Prophet .
“Ali bin Abi Taleb,” I said.
Then the Prophet cried and said, “Ah, you people will not obey him! If you would, Allah would allow you (to enter) Paradise. But by disobeying him, Allah will remove the value from anything good that you do.”
Ghayatol Maram P69 H14. Khawarezmi in Manaqeb P64. Faraed Al-Semtayn V1 P167 H209. Tousi in Amaali V1 P313. Manaqeb Ibn Shahr Ashoub V2 P262. Bishart Al-Mostafa P215. Tarikh Al-Damesh V3 P72. Nafahatul Lahout P114. Arjah Al-Mataleb P162. Maqsad Al-Ragheb P29. Majma’ Al-Zawaed V5 P185. Ibn Katheer in his Tafseer V9 P200.

Virtue Number 11
Qutaibah bin Saeed Abu Raja narrated from Nafi’, from Abdullah bin Omar bin Al-Khattab, who said:

The Messenger of Allah said to Ali :
O Ali, on the Day of Judgement, you will be brought sitting on a pulpit of light. There will be a crown on your head that shines so brightly that it will almost blind people.
Allah will call out, “Where is the successor of Mohammad, the Messenger of Allah?”
Then, O Ali, you will say, “Here I am.”
Then the caller will say, “Those who loved you, let them enter Paradise, and those who were against you, send them to Hell.”
Therefore, you (Ali ) will divide those who go to Paradise and those who go to Hell, and this is an order from the All-Powerful King.
Ghayatol Maram P69 H15. Sadouq in Amal P295 H14. Bihar V7 P232. Jawahir Al-Sanniya P277. Ithbat Al-Hodat V3 P402. Tabari in Bishara P68. Qondouzi in Yanabee’ Al-Mawaddah P83

Virtue Number 12
Abu Mohammad Jaafar bin Ahmad bin Al-Husain Al-Shashi narrated from Ahmad bin Ziyad Al-Qatan, from Yahya bin Abi Taleb, from Amr bin Abdul Ghaffar, from Aamash, from Abi Saleh, from Abu Huraira, who said:

I was with the Prophet when Ali bin Abi Taleb entered.
The Prophet asked me, “O Abu Huraira, do you know who this is?”
I said, “Yes, O Messenger of Allah. This is Ali bin Abi Taleb.”
Then the Prophet said, “This (Ali ) is a sea full of treasures. He is the rising sun. He is more generous and giving than the river of Euphrates(1), and his heart is larger than the entire world. May Allah’s curse be on those who hate him.”
Note from Translator:
River, sea, and water are used to express unlimited generosity in the Arabic language. Euphrates was commonly used as an example of a large river/sea.
Kanz Al-Ommal P62. Bihar V27 P227 H29.

Virtue Number 13
Abul Qassem Jaafar bin Mohammad bin Masrur narrated from Husain bin Mohammad, from Ahmad bin Alwea, known as Ibn Al-Aswad Al-Asbahani, from Ibrahim bin Mohammad, from Abdullah bin Saleh, from Jurair bin Abdul Hamid, from Mujahed, from Ibn Abbas, who said:

I heard the Messenger of Allah saying that:
On the night of Me’raaj, every time I passed by a group of angels, they asked me about Ali bin Abi Taleb so often that I started to believe that Ali was more famous in the skies than I was.
When I reached the fourth sky, I saw the angel of death.
The angel of death asked me, “O Mohammad, how is Ali?”
I said, “O my friend, how do you know Ali?”
He said, “O Mohammad, I am responsible for taking the life of everyone that Allah has created except for two beings, that is, your life and Ali’s life, because Allah himself will take your lives.”
Then I reached under ARSH (the Throne) and when I looked up I saw Ali bin Abi Taleb standing under the Throne of my Lord.
I said, “O Ali, did you race me up here?”
Then Jibraeel asked me, “O Mohammad, to whom are you speaking?”
I replied, “I am talking to my brother, Ali bin Abi Taleb.”
Jibraeel replied, “O Mohammad, this is not Ali. This is an angel that Allah has created in the shape of Ali bin Abi Taleb. When we (angels) miss Ali bin Abi Taleb, we go and look at this angel and seek forgiveness from Allah for Ali’s Shia.”
Madinatol Maajiz P143 H404. Kanz Al-Ommal 259. Bihar V18 P300 H3

Virtue Number 14
Abul Hasan Ali bin Ahmad bin Motawyh Al-Makri narrated from Ahmad bin Mohammad, from Mohammad bin Ali, from Ali bin Uthman, from Mohammad bin Furat, from Mohammad bin Ali Al-Baqir (5th Imam), from his father (4th Imam ), from his grandfather Husain bin Ali , from his father, the Commander of the Believers , who said:

The Messenger of Allah said:
Ali bin Abi Taleb is Allah’s successor and my successor. He is Allah’s decisive argument and he is my decisive argument. He is Allah’s door (the route to Allah) and he is my door. He is Allah’s chosen one and my chosen one. Allah loves him and I love him. He is Allah’s love and he is my love. He is Allah’s sword and my sword. He is my brother, my companion, my minister, and my guardian. Those who love him love me, and those who hate him hate me. His friends are my friends, and his enemies are my enemies. He is my daughter’s husband and his sons are my sons. His war is my war, his words are my words, and his orders are my orders. He is the master of all the successors of the prophets. He is the best of my nation. He is the master of all the people after me.
Ghayatol Maram P69 H16. Kanz Al-Ommal 185. Ithbat Al-Hodat V3 P632 H860. Bihar V26 P263 H47

Virtue Number 15
The judge, Al-Moaafi bin Zakariyya, narrated from Hasan bin Ali Al-Asemi, from Suhaib, from his father, from Jaafar bin Mohammad Al-Sadiq , from his father , from Ali bin Husain , from his father, Husain bin Ali bin Abi Taleb , who said:

The Prophet was in Um Salaama's house when an angel, who had twenty heads, descended upon him. Each one of the angel’s heads had one thousand tongues, and he was praising Allah with each tongue in a different language. His wings were larger than all of the seven heavens and the seven earths.
The Prophet thought that he was Jibraeel so the Prophet said to him, “I have never seen you in this form.”
The angel said, “I am not Jibraeel. I am Sarsaeel. Allah sent me to you to marry the light to the light.”
Then the Prophet asked him, “Who do you mean?”
The angel said, “Your daughter, Fatema, to Ali bin Abi Taleb.”
So the Prophet married Fatema to Ali with Jibraeel, Mikaeel, Israfil, and Sarsaeel as witnesses.
Then the Prophet looked and saw the following written between the shoulders of Sarsaeel:
LA ILAHA ILLALLAH. MOHAMMAD IS THE MESSENGER OF ALLAH AND IS THE PROPHET WHO BRINGS MERCY ON PEOPLE. ALI IS THE DECISIVE ARGUMENT THAT ALLAH USES ON HIS CREATURES.
Then the Prophet asked Sarsaeel, “How long have you had this written between your shoulders?”
Sarsaeel replied, “Twelve thousand years before Allah created Adam.”
Madinatol Majiz P158 H463. Kharazmi in Manaqeb P245. Kashf Al-Ghomma V1 P352. Bihar V43 P123 H31. Mohtazar P133.

Virtue Number 16
Abu Abdillah Mohammad bin Wahban Al-Hinad narrated from Ahmad bin Ibrahim, from Husain bin Abdullah Al-Za’fraani, from Ibrahim bin Mohammad Al-Thaqafi, from Yahya bin Abdul Quddous, from Ali bin Mohammad Al-Taialisi, from Mohammad bin Wakee’ Al-Jarrah, from Faz’eel bin Marzouq, from Atiya Al-Owfai, from Abi Saeed Al-Khodri, who said:

I heard the Messenger of Allah who said:
On the Day of Judgement, Allah will order two angels to sit on the SIRAAT’ (the bridge) and guard it. No one will be able to cross the bridge without having a pass issued by Ali bin Abi Taleb. Allah will order the two angels to stop those who do not have a pass and ask them about it. If they fail to answer, these angels will throw them into Hell, head first.
The Prophet then referred to this verse from the Qur'an as evidence, “And stop them, for verily they must be questioned” (37:24).
Then I asked the Prophet , “O the Messenger of Allah, may I ransom my father and my mother for you. Please tell me what this pass is?”
The Prophet replied: This is what is written on the pass with a very bright light:

LA ILLAHA ILLA ALLAH.
MOHAMMADUN RASULULLAH.
ALIYUN WALIYULLAH.

Yaghin fi Imrat amir al Momenin P57. Borhan V4 P17 H3. Ghayatol Maram P17 H10. Bihar V39 P201 H22

Virtue Number 17
Ahmad bin Mohammad bin Ubaidullah Al-Hafiz narrated from Ali bin Sinan Al-Mousili, from Ahmad bin Mohammad Al-Khalili Al-Amoli, from Mohammad bin Saleh, from Sulaymaan bin Ahmad, from Ziyad bin Muslim, from Abdul Rahman bin Yazid bin Jabir, from Salaam from Abi Salma, who said:

I heard the Messenger of Allah saying:
On the night of Me’raaj, Allah asked me, “Did the Messenger believe in what was revealed to him from his Lord?”
I said, “Yes. And the believers believed in Allah, His angels, His books, and His messengers.”
Allah said, “You are right.”
Then Allah asked, “Who did you choose as a successor?”
I said, “The best of my nation.”
Allah asked, “Do you mean Ali bin Abi Taleb?”
I replied, “Yes, O Allah!”
Then Allah said:
O Mohammad! I looked at all of My creation and I chose you from among all of them. Then I derived a name for you from My name. Therefore, it is not permitted that anyone mention Me without mentioning you with Me. My name is Mahmoud and your name is Mohammad. Then I looked again (at all of My creation) and I chose Ali, and I derived a name for him from My name. So My name is Ali, the extremely high, and his name is Ali. O Mohammad, I created you, Ali, Fatema, Hasan, Husain, and the rest of the Imams from Husain’s sons from My own light. Then I asked all of my creation in the skies and the earths to accept your Wilayat. I consider those who accept it as believers, and I consider those who refuse it as Kafers.
O Mohammad! If a slave from among My slaves worships Me until he is torn and nothing is left from him, but he refuses to accept your Wilayat, Ali’s Wilayat, and the Wilayat of the Imams from his sons, I will not accept him or forgive him until he accepts your Wilayat, Ali’s Wilayat, and the Wilayat of the Imams from his sons.
Then Allah asked me, “O Mohammad, would you like to see them?”
I replied, “Yes, O Allah.”
Allah said, “Look to the right of the Throne.”
Then I looked and I saw Ali, Fatema, Hasan, Husain, Ali bin Husain, Mohammad bin Ali, Jaafar bin Mohammad, Musa bin Jaafar, Ali bin Musa, Mohammad bin Ali, Ali bin Mohammad, Hasan bin Ali, and the Mahdi. They were surrounded by light and they were all standing and praying to Allah. Mahdi was in the center and he was shining like a brilliant star.
Then Allah said:
O Mohammad, they are My decisive arguments, and Mahdi will take revenge on My behalf. I swear by My Magnificence, he supports My friends and takes revenge on My enemies. Following them and accepting their Wilayat is WAJIB (obligatory) on everyone. With my permission, they prevent the skies from falling on the earth.
Bihar v27 p199 h27. Madinatol Ma’ajiz p143 h405. Arbaeen Khatoon Al-Abadi h17. Khawarezmi in Maqtal v1 p95. Taraaef p170 h270. Helyatol Abrar v2 p720. Yanabee’ Al-Mawaddah p486. Siraat’ Al-Mostaqeem v2 p117. Ghayatol Maram p35 h21. Elzam Al-Nasseb v1 p186. Faraed Al-Semtayn v2 319 h 571. Tousi in Al-Ghaybah p95. Ithbatol Hodat v2 p462. Forat Al-Koufi in his Tafseer p5.

Virtue Number 18
Mohammad bin Saeed Abul Faraj narrated from Ahmad bin Mohammad bin Saeed, from Saad bin Turayf Al-Khaffaf, from Saeed bin Jubair, from Ibn Abbas, who said:

The Messenger of Allah told Ali :
O Ali, I am the city of knowledge and you are its door. The city can only be entered through its door.
Those who claim that they love me but hate you are lying because you are from me and I am from you: your flesh is my flesh, your blood is my blood, your soul is from my soul, what you hide is what I hide, and what you show is what I show.
You are the Imam of my nation and my successor.
Those who obey you succeed, and those who disobey you fail. Those who follow you will benefit, and those who are against you will lose. Those who are committed to you are winners, and those who abandon you are losers.
You and the Imams after you are like the ark of Nuh. The riders of the ark survived, and those who stayed behind drowned.
You are like the stars. Whenever one star disappears, another one appears until the Day of Judgement
Ghayatol Maram p543. Sadouq in Amaali p222. Kamal Al-Deen v1 p241. Bihar v23 p125 h53. Tabari in Besharatol Mostafa p39. Faraet Al-Semtayn v2 p243. Jameol Al-Akhbar p16. Bihar v40 P 203 h9. Khatib in Tarikh Al-Baghdad v11 p204. Asqalani in Lisan Al-Mizan v5 p19.

Virtue Number 19
Mohammad bin Hamid Al-Jarrar narrated from Hasan bin Abdul Samad, from Yahya bin Mohammad bin Qassem Al-Qazwini, from Mohammad bin Hasan Al-Hafiz, from Ahmad bin Mohammad, from Hadba bin Khalid, from Hammad bin Salma, from Thabit, from Anas bin Malik(1), who said:

The Messenger of Allah said:
Allah created seventy thousand angels from the light of Ali’s face. All they do is seek forgiveness for him(2), for his Shia, and for those who love him until the Day of Judgement.
Note from the Translator:
(1) “Anas” was well-respected and trusted because he was a servant of the Prophet . Therefore, the reader will see his name in many Ahadith in this book. The Prophet made sure that Anas heard him talking about Imam Ali and kept warning Anas of the day on which his testimony would be required. After the Prophet died, Imam Ali , in his argument with Abu Bakr, asked Anas to testify and tell people some of the Ahadith that he had heard from the Prophet . Anas refused, saying that he had become old and that he did not remember anything. Imam Ali warned him, "If you lie I will curse you." However, Anas insisted that he did not remember anything, so Imam Ali cursed him in front of all of people in the Prophet’s mosque. Anas was blinded instantly and became ill with a disease that ate his skin until he died.
(2) The Commander of the Believers , Fatema , Master of the Worlds Women, and their eleven sons, the Imams, are infallible just as the Messenger of Allah , according to the following verses in the Qur’an: AHZAB:33, ALI IMRAN: 61, AN NISA: 59, AT TAWBAH:119, MA-IDAH:55, RA’D:43, HAJJ:77-78, NAHL:43, ANBIYA:73, SAJDAH:24, NUR:55.
The fact that angels seek forgiveness for the Commander of the Believers is just like Allah telling His Messenger in the Qur’an, “So that Allah may forgive your sins and that which is to come” (48:2).
Mofaz’al asked Imam Al-Sadiq , “What were the sins of the Prophet that Allah forgave?”
The Imam replied, “The Messenger of Allah had no sins but he asked Allah to make him accountable for all of the sins of his Shia, the Shia of Ali, and the Shia of the Imams from his sons until the Day of Judgement. The Prophet also asked Allah not to expose the sins of the Shia (for which he accepted to be accountable) in front of the other prophets. So Allah revealed this verse to him which means Allah forgave the sins of Shia.” Anwar Al-No’maniyya V2 P92, Tafseer Al-Qummi V2 P314.
Ghayatol Maram P585 H75. Madinatol Maajez P173 H487. Kharazmi in Manaqeb P31. Kharazmi in Maqtal Al-Hussain V1 P39. Misbah Al-Anwar P64. Ershal Al-Qoloub P234. Ghayatol Maram P8 H18. Manaqeb Al-Mortazawiyyah p220. Kashf Al-ghomma V1 P103. Bihar Al-Anwar V39 P275 H52.

Virtue Number 20
Sahl bin Ahmad bin Abdullah narrated from Mohammad bin Jurair, from Hasan bin Ibrahim Al-Baghdadi, from Mohammad bin Yaqoub Al-Imam, from Ahmad Ibn Yahya, from Abdul Rahman Al-Mahdi, from Ibn Abbas, who said:

A man came to the Prophet and asked him, “Will I benefit from the love of Ali bin Abi Taleb ?”
The Prophet replied, “I do not know until I ask Jibraeel.”
So Jibraeel came to the Prophet immediately. The Prophet asked him (the above question).
Jibraeel replied, “I do not know. I have to ask Israfil.”
So Jibraeel went up and asked Israfil, “Will the love for Ali benefit anyone?”
Israfil replied, “I do not know until I speak to my Magnificent Lord.”
Then Allah sent the following revelation to Israfil:
Tell those angels trustworthy of My revelation to send My greetings to My love, Mohammad, and tell him that Allah sends His Salaam, and tells you that, ‘You are as close to Me as I want you to be. And Ali and I are as close to you as you are to Me. And those who love Ali are as close to Me as Ali is to you.’
Ghayatol Maram P585 H76. Madinatol Maajez P163 H450. Jawaher Al-Saniyyah

Virtue Number 21
Hasan bin Hamza bin Abdullah narrated from Ahmad bin Al-Hasan Al-Khashab, from Ayyoub bin Nuh, from Abbas, from Amr bin Aban, from Aban bin Taqlob, from ‘Ikrama, from Ibn Abbas, who said:

After returning from the farewell pilgrimage, the Messenger of Allah said:
O people, Jibreel, the Honest Spirit, came to me from God, the Magnificent, and said:
O Mohammad, Allah says that he misses seeing you. So prepare a good will and finish what you have to do.
O people, my time has come and I can see us leaving one another.
So if your bodies have left me, do not allow your souls to do the same.
O people, Allah has never created an immortal prophet, and I am not immortal. Because God has said in this ayat in the Qur'an {we have never made anyone before you immortal, so if you are going to die, do the rest of people expect not to die, every one will taste death}(21:34).
Understand that my Lord has ordered me to leave a will for you.
Understand that my Lord has ordered me to show you to the ark of rescue and the door of sustenance.
Those of you who want to survive after me and be safe from the destroying seductions should hold firmly to the Wilayat (Command) of Ali bin Abi Taleb.
He is the most truthful and the best separator of right and wrong.
He is the IMAM of every Muslim after me.
Those who love him and follow him will be next to me by the pool of Kouthar on the Day of Judgment.
Those who disobey him, I will see them on the Day of Judgment, but they will not see me. They will be pulled towards others who will take them deep into hell.
Then the Prophet said: O people, I have given you the best advice but you do not like the advisors. I say this and I seek forgiveness for myself and for you.
Then he held Ali’s head and kissed his forehead (this is sign of extreme respect amongst the Arabs).
Then the Prophet told Ali : O Ali, your high qualities cannot be counted. I swear to God, who created the seeds and created people, if all creatures would concede to loving you and understanding your true status, God would not have created hell.
Ghayatol Maram P45 H48. Ehghaq Al-Haq V4 P331.

Virtue Number 22
Abul Qassem Jaafar bin Mohammad Al-Qulaweyh narrated from Ali bin Husain, from Ali bin Ibrahim, from his father, from Ahmad bin Mohammad, from Mohammad bin Fuz’ail, from Thabet bin Abi Hamza, from Ali bin Husain (4th Imam), from his father , from the Commander of the Believers , who said:

The Messenger of Allah said:
Allah has made it incumbent upon you to follow my command and he has forbidden you from disobeying me. He has made it Wajib on you to follow my orders and to obey Ali bin Abi Taleb after me.
He is my brother, my minister, and he inherits all of my knowledge.
He is from me and I am from him. Loving him is IMAN (faith) and hating him is KUFR (disbelief). Beware! Of whomsoever I am their MOWLA (Master), Ali is their MOWLA.
Ali and I are the fathers of this nation. Those who disobey their fathers will be gathered with Nuh’s son on the Day of Judgement. Nuh told his son, “O son ride with us and don’t be from the Kafers. (His son replied) I will resort to a mountain” (11:42-43).
Then the Prophet said, “O Allah, support those who support Ali, disappoint those who disappoint him, befriend his friends, and be the enemy of his enemies.”
Then the Prophet started to cry. The Muhajerin (Immigrants of Mecca) and Ansar (supporters from Medina) who were sitting around him all cried. After that, three groups of people (from among the Muhajerin and Ansar) stood up and bade farewell to the Prophet .
Ghayatol Maram P165 H51. Kanz Al-Ommal P185. Bihar Al-Anwar V26 P263 H48. Ethbat Al-Hodat V3 P379 H218. Rowzat Al-Jannat V6 P184. Sadough in Amali P22 H6. Tabari in Besharatol Mustafa P196.

Virtue Number 23
Ahmad bin Mohammad narrated from his book, from Abdullah bin Jaafar, from Ibrahim bin Hashim, from Jaafar bin Mohammad bin Marwan, from his father, from Ubaidullah bin Yahya, from Mohammad bin Ali Al-Baqir (5th Imam), from his father, from Husain bin Ali, from the Commander of the Believers , who said:

The Messenger of Allah said the following about this verse, “Cast you two every ingrate rebel into Hell” (50:24).
O Ali! On the Day of Judgement, when Allah gathers all the creatures in the same desert, you and I will be on the right side of Allah’s Throne and Allah will say, “O Mohammad and Ali! Stand up and throw those who hated you(1), did not believe you, and disobeyed you into Hell.”
Note from the Translator:
(1) Allah has grouped those who hate Imam Ali with those who hate the Prophet in the same group. This means it is not possible to love the Prophet and hate Imam Ali !
Ghayatol Maram P390 S101 H2. Borhan V4 P227 H18. Lawamee Al-Nawraniyyah P409. Tafsir Al-Qommi P644. Bihar Al-Anwar V39 P199 H13. Tafseer Forat A-Koufi P166 and 167. Shawahid Al-Tanzil V2 P191 H897. Manaqeb Ibn Shar Ahoub V2 P8. Yanbee Al-Mawaddah P85.

Virtue Number 24
Mohammad bin Abdullah bin Ubaid narrated from Mohammad bin Qassem, from Ibad bin Yaqoub, from Amr bin Abi Al-Meqdam, from his father, from Saeed bin Jubair, from Ibn Abbas, who said:

The Messenger of Allah said:
I swear to Allah, who has sent me as a Warner and a Guide, that the Throne of Allah did not settle, the universes did not start moving, and the heavens and the planets were not created until after Allah wrote on them:
LA ILAHA ILLALLAH.
MOHAMMADUN RASULLULLAH.
ALIYUN WALIYULLAH.
Then the Prophet explained what Allah told him, in His own voice:

Allah said, “O Mohammed”
I replied, “LABBAYK WA SAADAYK.”
Allah said:
I am Mahmoud and you are Mohammad. I derived your name from mine and I made you superior to all of My creatures. Assign your brother, Ali, to be a flag for My slaves to guide them to My religion.
O Mohammad! I have made the believers the chosen ones, and I have made Ali their commander. Therefore, I curse those who give commands to Ali and I torture those who disobey him. But those who follow him, I will bring them closer to Me.
O Mohammad! I have made Ali the Imam of Muslims. Those who proclaim to precede him, I disgrace them. I imprison those who disobey him.
I have made Ali the master of all of the successors, and I have made him the glorified leader of the believers.
He is My decisive argument on My entire creation.
Al-Yaqeen fi Emrat Amir Al Momenin P57. Madinatol Maajez P157 H428. Ghayatol Maram P17 H11. Bihar Al-Anwar V27 P8 H16. Jawaher Al-Saniyyah P300. Taweel Al-Ayat P186 H34.

Virtue Number 25
Ahmad bin Mohammad bin Imran narrated from Hasan bin Mohammad Al-Askari, from Ibrahim bin Ubaidullah, from Abdul Razzaq, from Mo’ammar, from Yahya bin Abi Katheer, from his father, from Abu Harun Al-Abdi, from Jabir bin Abdullah Al-Ansari, who said:

The Messenger of Allah said the following about Ali bin Abi Taleb :

He was the first one to believe in Islam;
He is the most knowledgeable;
He is the most correct one in his DEEN (religion);
He is the most certain;
He is the most patient;
He is the most forgiving and generous;
He is the most brave;
He is the Imam and the successor after me.
Ghayatol Maram P45 H51. Kanz Al-Ommal P121. Ethbat Al-Hodat V3 P633 H862. Sadough in Amali P16 H6. Bihar Al-Anwar V38 P90 H1. Helyato Abrar V1 P235.

Virtue Number 26
Sahl bin Ahmad bin Abdullah narrated from Ali bin Abdullah, from Is’haaq bin Ibrahim Al-Debri, from Abdul Razzaq bin Hamam, from Mo’ammar, from Abdullah bin Tawus, from his father, from Ibn Abbas, who said:

We were sitting with the Prophet when Ali bin Abi Taleb entered.
Ali said, “ASSALAAMO ALAIKA, O Messenger of Allah.”
The Prophet replied, “WA ALAIK ASSALAAM, O Commander of the Believers.”
Ali responded, “O Prophet, you call me the Commander of Believers while you are still alive?”
The Prophet answered, “Yes, while I am alive.”
Then the Prophet continued, “O Ali! You passed by Jibraeel and I yesterday and did not say Salaam. So Jibraeel said, ‘Why did the Commander of the Believers not say Salaam to us. I swear to Allah, we would have been pleased if he had said Salaam to us and we would have responded.”
Ali answered, “It looked like you and Dehya(1) were in a private meeting so I did not want to interrupt.”
The Prophet said, “He was not Dehya, he was Jibraeel. I asked Jibraeel why he called you the Commander of the Believers. Jibraeel told me that in the Battle of Badr, Allah told Jibraeel to come to me (the Prophet ) and tell me to order the Commander of the Believers to ride his horse in front of the army lines because the angels love to watch him do that. So Allah named you the Commander of the Believers that day in the heavens.”
Then the Prophet said, “O Ali! You are the commander of everyone in the heavens and the commander of everyone on earth. You are the commander of those who have passed away and the commander of those who are yet to come. There is no commander before you and no commander after you. It is forbidden for anyone who has not received this title from Allah to be called by this name.”
Note from translator:
(1) “Dehya Al-Kalbi” was one the companions of the Prophet . He was raised by the Prophet and he was very handsome. It was very common for Angel Jibraeel to come down to Prophet in the form of Dehya. The Prophet had ordered his companions not to approach him when they saw him alone with Dehya.
Al-Yaqeen P58 S79. Ghayatol Maram P18 H12. Madinatol Maajez P8. Sirath AL-Mostaqim V2 P54. Bihar Al-Anwar V37 P307 H39. Manaqeb Ibn Shar Ahoub V2 P253.

Virtue Number 27
Mohammad bin Abdullah bin Abi Ubaidullah Al-Shaibani narrated from Mohammad bin Yahya Al-Tameemi, from Abu Qotada Al-Harrani, from his father, from Hareth bin Al-Khazraj the holder of the flag of Ansar, who said:

I heard the Messenger of Allah telling Ali bin Abi Taleb :
No one precedes you after me except a Kafer, and no one disobeys you except a Kafer. The people of the seven skies call you the Commander of the Believers by the order of Allah.
Ghayatol Maram P69 H17. Al-Yaqeen P78. Misbah Al-Anwar P164. Ethbat Al-Hodat V4 P170 H517. Sirath Al-Mostaqeem V2 P55. Manaqeb Ibn Shar Ahoub V2 P254. Bihar Al-Anwar V37 P310 H43.

Virtue Number 28
My father narrated from Mohammad bin Husain, from Mohammad bin Hasan Al-Saffar, from Ahmad bin Mohammad, from his father, from Abdullah bin Al-Moghira and Mohammad bin Yahya Al-Khoth’ami, from Mohammad bin Bohloul Al-Abdi, from Jaafar bin Mohammad , from his father Mohammad bin Ali, from his father, from his father Husain bin Ali , who said:

The Messenger of Allah said that on the night of Me’raaj, when he went up and passed the gates of light, Allah talked to him, and said:
O Mohammad! Convey My Salaam to Ali bin Abi Taleb, and inform him that he is My decisive argument on all creatures after you. I pour the rain of My blessings on My slaves through him; I keep everything evil away from them through him; and he is My decisive argument on them when they meet Me.
So they should follow his commands, obey his orders, and abstain when he abstains. If they do so, I will sit them next to Me and I will allow them to enter My Paradise. If they do not, I will put them with the worst of My enemies in Hell and I will not care.
Madinatol Maajez P157 H430. Tabari in Besharatol Mustafa P79. Bihar Al-Anwar V38 P138 H99

Virtue Number 29
Sahl bin Ahmad Al-Taraeqi and Mohammad bin Abdullah Al-Kufi narrated from Mohammad bin Jarir Al-Tabari, from Khalaf bin Khalifa, from Yazid bin Harun, from Mohammad bin Ibrahim bin Ibrahim bin Mubasher, from Jabir bin Abdullah Al-Ansari, who said:

I was sitting with the Prophet when Ali bin Abi Taleb came. The Prophet brought him close to him, and wiped his (Ali’s ) forehead with his aba and said to him, “O Abal Hasan, shall I tell you the good news that Jibraeel gave me?”
Ali replied, “Yes, O Messenger of Allah.”
The Prophet said:
There is a well in Paradise called “Tasneem.” Two rivers emerge from it and (they are so large that) all of the ships of the world can sail on them.
There are several trees on the shores of “Tasneem.” Their branches are pearls and coral, and the grass there is saffron. Directly adjacent to the trees, there are people sitting on chairs made of light on whose foreheads, written in light, is ‘These are the believers; these are the lovers of Ali bin Abi Taleb.’
Borhan V4 P440 H10. Ghayatol Maram P586 H78.

Virtue Number 30
Ahmad bin Mohammad bin Abdullah bin Ayyash Al-Hafez narrated from the judge, Abdul Baqi bin Fali’, from Husain bin Mohammad, from Sulaymaan bin Qarm, from Mohammad bin Shaiba, from Dawud bin Ali, from his father, from his grandfather, Abdullah bin Abbas, who said:

The Messenger of Allah told Ali bin Taleb :
O Ali, Jibraeel said something about you that made me extremely happy and pleased me. He (Jibraeel) said:
O Mohammad! Allah told me to convey His Salaam to you and to tell you that Ali is the Imam of Guidance; he is the light in darkness; and he is My decisive argument on the people of the world.
He is the most truthful and the greatest separator of right from wrong.
I forbid Myself to allow those who love him, follow him, and follow the Imams after him, to enter Hell. I forbid Myself to allow those who do not accept his Wilayat and do not follow him and the Imams after him to enter Paradise.
I have most certainly committed to fill Hell with his enemies from among the people and the jinn, and to fill Paradise with his Shia and friends from among My creatures.
Bihar Al-Anwar V37 P113 H88. Ghayatol Maram P45 H52.

The Kalima - LA ILAHA ILLALLAH MOHAMMED UR RASOOLALLAH ALIUN WALIALLAH

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.

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?

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 bin Abi Talib [as] 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 (as) when he gave his ring to a beggar whilst he was bowing during prayers.

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 Ali (as) at Ghadir e Khum. Moreover Abdullah ibn e Mas'ud is reported to have said that:

"during the lifetime of the Holy Prophet (s) we used to recite this verse as:
O Messenger! Deliver what has been revealed to you from your Lord that Ali is master of al belivers...'
1. Tafseer e Durre Manthur, volume 2, page 298, published in Egypt.
2. Tafseer e Fatah ul-Qadeer, volume 2, page 60, published in Egypt.
3. Tafseer e Fatah ul-BaYun, volume 3, page 89, published in Egypt.

The above verse declares the guardianship (Wilayat) of Imam Ali (as) which was conveyed to everyone by the Holy Prophet (s) when he said: "One who has me as his master has Ali as his master".
1. Mishkat al Masabeeh, page 565, published in Delhi.
2. Sunan Tirmidhi, volume 2, page 298, published in Egypt.
3. Marqaat Sharh Mashkaat, volume 11, page 349, published in Multan

Hadeeth scholars have accepted that Hadeeth of Ghadir is not only correct and reliable, but have commented that it has many narrators.
1. Marqaat Sharh Mashkaat, volume 11, page 342, published in Multan.
2. Tadhkirah Hufaaz, volume 3, page 231, published in Deccan.
3. Tafseer e Mazhari, volume 3, page 142, published in Delhi.
4. Madarij al-Nabuwat, volume 2, page 521, published in Nolakshoor.
5. Sawaiq al-Muhriqa, page 40 and page 120, published in Egypt.

Declaration of 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 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.

Abu Sa'eed al-Khudri has narrated that this verse descended upon the Holy Prophet (s) on the day of Ghadir e Khum when he declared that Ali was the leader of whom ever was he. Abu Hurairah has also narrated it and he has also further said that this verse revealed on 18th of the month of Dhil-Hij when the Holy Prophet (s) returned from Hujjat al-Widah (the last pilgrimage).
1. Tafseer Ibn Katheer, volume 2, page 14, published in Egypt.
2. Tafseer Durre Manthur, volume 2, page 259, published in Egypt.

After the narrations of the two companions Abu Sa'eed and Abu Hurairah it is crystal clear that until the Prophet (s) declared the Wilayat of Ali (as) on the day of Ghadir e Khum, Allah (swt) did not declare the religion to be perfected until this happened. Now, when without the declaration of the Wilayat of Ali (as) the religion is incomplete, then how can the Kalima and Adhan of the Muslims be complete without it?

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 Nisai in Khasais, Imam Hakim in his Mustadrak and Ibn Hajar Asqlani in Al-Istiab, Mulla Mutaqi Hindi in Kanz ul Ummal, Dahabi in Talkhees Mustadrak and Albaani the Wahabi in 'Silsilat al-ahadith al-Sahiha' have decalred the tradition 'Sahih'.

This Hadeeth of the Holy Prophet (s) says that without the acceptance of Imam Ali's (as) Wilayat, no one's faith can be perfected. The Shi'a of Maula 'Ali, accordingly recite and declare the Wilayat of Ali (as) in our Kalima and Adhan for the perfection of our faith, why does it bother the so-called Muftis?

Hadeeth point to the Wilayat of Ali (as) 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 (as).
Tafseer e Mazhari, volume 3, page 143, published in Delhi.

Ali (as) is the polar star (qutb) of Wilayat

The very same Qazi Mazhari in the second volume of his Tafseer e Mazhari declares 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 Wilayah , for the declaration at Ghadhir Khumm, wherein the Prophet (s) said 'Of whomsoever I am Maula, 'Ali is his Maula' is a station that was unparalleled amongst the Sahaba. The followers of the companions have of course fabricated many Hadeeth to try and elevate their Kings, but a station of Leadership, one where Rasulullah (s) says he and 'Ali are on par as the Maula of the Believers is a divinely appointed station of the highest rank, one that no other Sahaba can even dream of attaining. This is why Dr Tahir Qadri in his preface to The Ghadir Declaration pages 15 to 16 comments on the Wilayah of Maula 'Ali admits that:

The gist of the discussion is that the Prophet's declaration at Ghadir Khum proved forever that 'Ali's spiritual sovereignty is in fact the Prophet Muhammad's spiritual sovereignty. Though the door of prophethood was closed after the Holy Prophet (saww), Allah opened new avenues for the continuation of the Prophet's blessings till the Day of Judgment. Some of these avenues were manifest, while others hidden. The hidden avenue led to spiritual sovereignty and 'Ali al-Murtada (as) was the first person to hold this office. Then this chain of sovereignty passed down to his progeny and finally to the twelve Imams. During this period, many leaders appeared on the spiritual horizon but they all, directly or indirectly, expressed their allegiance to 'Ali al-Murtada (as). No one was disaffiliated from him and this chain will continue up to the Day of Judgment until the appearance of the last Imam (spiritual leader), and he will be Imam Muhammad Mahdi (as), the twelfth Imam and the last caliph.

The 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:

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:

Abu Sa'eed Khudri narrates: "Holy Prophet (s) said that on the day of judgement Allah Almighty will say: Stop them for now, they will be questioned about Wilayat e Ali (as)"
 Sawaiq al-Muhriqa, Page 503

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

The darling of the Deobandi movement equally admired by the Wahabis Shah Ismail Shaheed echoes the same sentiments in, Mansab e Imamat, page 109-110, published in Lahore. Whilst discussing evidence Wilayat in the next world he says:

We read in Surah Azhab 'The Prophet is aula (authority) to the believers', and in the next world his Wilayat will remain in tact, as Allah (swt) says 'What will be the position when a witness will be summoned from each Ummah, and you shall be a witness over them [Surah Nisa]. Similarly the Imam has such authority in this world and the next, which is why the Prophet said 'Don't I have more rights over the people than they have over themselves, to which the people replied 'Yes'. The Prophet then said '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 Wilayah of Maula Ali (as)

Imam Abu Ishaq Thalabi recorded:

Abdullah Ibn Mas’ud narrated that Holy Prophet [s] said: “An angel came to me and said: “O Muhammad! Ask the messengers sent before you that how were they designated as messengers.” I inquired that how were they designated? The angel replied “They were designated on the affirmation of your and Ali Ibn Abi Talib’s Wilayah”
 Tafseer Thalabi, Volume 5 page 416, verse 55 of Surah Zukhraf

Allama Nishapoori in his Tafseer Gharaib al-Quran has also quoted the same text.

Rasulullah (s) took allegiance from the Sahaba on Maula 'Ali (as)'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 (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 al-Muhriqa says that Umar was of the view that no excellence and honor can be achieved without the accepting the Wilayah 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 Adam (as) to 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 Wilayah 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 Wilayah . 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 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

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

The Messenger (s) say, that there is an inscription in the seventh sky of heaven:"There is no God but I alone, There is not any equal or partner to me, Muhammad is my servant and my Messenger,Whom I supported by means of Ali"
 Tafsir Durre Manthur, by al Hafiz Jalaladeen Suyuti, P 199

Wali is a term that incorporates many terms such as Master, Protector, Helper , Guardian and Friend. When it is used in the context of Allah (swt), his Rasul and Maula 'Ali (as) in the Qur'an then it is done so to incorporate all terms.

All three are our Wali's and by this we mean the Umbrella Term, so Ali (as) is our Wali (Master) and his position as Master also incorporates the other terms used for Wali, namely he is also our friend and helper. One aspect of that Wilayah is that he (as) is our Helper in the same way he was the Helper of Rasulullah (s). The Hadeeth cited on the authority of Abu Hurrayra wherein Maula 'Ali (as) is deemed the 'nusrat' [helper] of the Prophet (s) incorporates one aspect of his Wilayah an aspect that has been written as Kalima on the Arsh.

It is quite logical that when Maula Ali [as] is the helper of the Prophet [s] in his duties, then its is natural he progresses into his Khaleefa also [in the same way that Haroon (as) was to Moosa (as) ] In this regard when we bear testimony in the Wilayah of Ali we also attest to his[as] successorship as the Wasi of the Prophet (s).

That Ali (as)'s role as the Prophet (s)'s aid is stated on the seventh heaven may sound an inappropriately grand accolade to our reader who may be a follower of the companions, but several of Sunni Islam's greatest scholars have believed in the truth and authenticity of this narration. Mohibudeen al Tabari in his Riyadh al Nadira records that the Prophet (s) said he saw the inscription when he went on the Mirage, he quotes the Prophet (s) saying:

"When I went on Mirage I saw on the Pillars of Arsh an inscription, which I read and understood as "There is no God but I alone Muhammad is my servant and my Messenger Whom I supported by means of Ali"
 Riyadh al Nadira, by Mohib al Tabari, Part 3, p 117

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

The Wilayah 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 Wilayah of 'Ali (as) will be declared in the third statement:

First Line: In the name Allah, the Beneficent, the Merciful.

Second Line: All the praises be to Allah, the Cherisher and Sustainer of the worlds.

Third Line: There is no God but Allah, Muhammad is the Messenger of Allah, Ali is the Waliullah
Yanabee al-Muwaddat, volume 2, page 77, published in Beirut

Sunni scholar Allamah Muhammad Abdul Rauf in his book Sayyidatun Nisa il Janna, wherein he narrated 50 Hadeeth in honor of Sayyida Fatima (as) records this Hadeeth on the authority of Ibn Abbas on page 76:

"When I went on Miraaj I saw written on the pillars of Heaven, There is no God but Allah, Muhammad is his Messenger, 'Ali is the friend of Allah, Hasan and Husayn are the close friends of Allah and Fatima is the beloved of Allah"
 Sayyida tun-Nisa al-Jannah, Page 76

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:

Jabir (r.a) narrates that the Holy Prophet (s) said: "I saw this written on the door of Paradise, There is no God but Allah, Muhammad is the Messenger of Allah, Ali is the Wali of Allah and the brother of the Messenger of Allah."
 Yanabi al-Mawadah, Volume 1, Page 294

In Riyadh al Nadira, volume 2, page 112, published in Egypt and Dhukhayr al-Uqba, page 66, published in Egypt only the words of brother of the Messenger of Allah are mentioned.
 Riyadh al Nadira, Volume 2, Page 112

Shaykh Sibt Ibn al-Jauzi al-Hanafi in his work Tadhkiratul Khawwas al Ummah, page 30 narrates this Hadeeth on the authority of Jabir (ra):

"The Prophet (s) said to Ali, 'O Ali, I swear by He who controls my life, verily on the Gate of Heaven there is written 'There is no God but Allah, Muhammad is His Messenger, Ali ibn Abi Talib is the brother of the Prophet' this Kalima was inscribed two thousand years before the creation of the Universe".

Modern day Hanafi scholar Mufti Ghulam Rasul in 'Hasab aur Nasab' Volume 1 page 116 has recorded the same Hadeeth on the authority of Jabir from the following esteemed Sunni works:

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

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?

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

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

The Deen was completed with the Wilayah of Maula 'Ali (as) at Ghadeer Khumm and all Believers will be asked about the Wilayah of 'Ali on the day of Judgment. If the Wilayah of 'Ali (as) is so crucial, then attesting to it in Kalima and Adhan should not raise any objections, on the contrary when Allah (swt) has declared 'Ali (as) to be a Kalima made compulsory upon the Believers, then reciting 'Aliyun Waliyullah is not only permissible but is in fact in accordance with the Will of Allah (swt).