Alhassanain(p) Network for Heritage and Islamic Thought

Wasila (Intercessor)

When it has been proven the true existance is Moula Ali (as), then it automatically proves there is no distance or third party between Moula Ali (as) and Allah. If we believe that Moula Ali (as) needs a third party or that there is a third party between Moula Ali (as) and Allah, then we would have to accept that third party as the first existance. The blessings from the “zat e aqdas e illahi” (Allah) are continuously flowing upon the creation. If this stops even for the blink of an eye, then the process of creation will be destroyed and disappear.

There are two kinds of blessings. The first type of blessing is for both this world and for the Day of Judgment. The other type of blessing is for the essence of the survival of creation. Creation itself does not have the power or capability to take this blessing directly from Allah because Allah did not put this power or ability in His creation. This is why creation cannot take this blessing directly from Allah and must have some third party (Moula Ali as) between creation and Allah in order for the creation to receive this blessing. It does not matter how much one struggles to reach this level. You will never be able to reach Allah directly because it goes against the nature of creation. If it were possible, there would have been no need for Allah to send prophets and messengers to the creation. The creation would have been able to reach Allah by themselves and receive His message directly. The prophets and messengers acted as a source (Wasila) for the creation so that they could receive the message of Allah and come to know what Allah is. In order to receive the orders of Allah; we have to have a Wasila (intercessor). In the same way we need a wasila (intercessor) to receive the message of Allah; we also need a Wasila for life, death, rizq (sustenance), health, etc. When there is a huge distance between Creator and creation, then certainly there is a need for a “bridge” in between the two so that the creation can easily reach their Creator. That bridge must be from Allah directly, but at the same time be in a human form so that the creation will be able to receive the message and all the needs of creation easily. If he is not both from Allah and in human form, this distance cannot be removed.

The Wasila must have the ability to take all the blessings from Allah directly and have the power to give it to the creation. This is the true meaning of Wasila (intercessor). For example, there is a universal rule that fire and water cannot be mixed. So we have to put a pot between them. From one side this pot takes the heat from the fire and at the same time the pot must be able to give this heat to the water. This is an undeniable truth. This pot cannot be made from fire nor can it be made of water. It must be made from a different substance.

Is Wasila (Intercessor) a Creation?

When it has been proven that a Wasila (intercessor) between two things must be made from a different substance, it becomes so easy for us to clarify this matter. Now we can say with absolute certainty that the Wasila (intercessor) which is between “wajib” (Allah) and “mumkin” (creation) cannot be like either of those two things, He must be different.But whatever He is; only Allah knows. The creation will never know nor is it meant for

the creation to fully know. It is only meant for them to accept this Wasila (Moula Ali as). Moula Ali (as) Himself said,“My Batin (true self) is hidden. No one can know Me.”

A saint described Wasila in these words:

“It is impossible to describe the attributes of Moula Ali (as) because a whole ocean can never be put inside a cup. When did I have the belief that Moula Ali (as) is Allah? All I know is this: there is nothing which is like Moula Ali (as) except Allah.”

Allama Iqbal described this reality in these words: “O’Ali (as)! You are the secret of the Wasila which is between Allah and His creation.”

Before we go any further on this topic, we want you to be sure you understand the most important conclusion to be made from the above-mentioned lines. In this way it will remove the confusion which has been in the minds of shias for the last many centuries. Then we can reach a decision which will be final until the day of qiyamat (judgment day).

Ghulu (Exaggertion) and Taqseer (Lowering the status of Ahlul Bayt as)

In previous chapters we have discussed these topics in detail, but the final decision was postponed until we had reached this point so that you would be able to make a decision after knowing all of the facts. Now we will remove ourselves from the debate of which attributes of Moula Ali (as) are ghulu (exaggeration) and which are taqseer (lowering His status). We also do not need to separate the attributes of Moula Ali (as) into separate chapters based upon whether they are from ghalis or muqassirs. This issue has been solved forever. The explanation of Wasila has closed the door on this debate forever.

Ghali is one who believed that Moula Ali (as) is“zat e wajib” (Allah).

Muqassir is one who believes that Moula Ali (as) is“mumkin” (a creation).

Momin is one who believes that Moula Ali (as) isthe secret of Allah , and must admit that only Allah knows the true reality of Moula Ali (as) because Moula Ali (as) has said this Himself. We can never know the status of Moula Ali (as). When we do not have any knowledge regarding the status of Moula Ali (as), then how is it possible to exaggerate His status?

Two other words which are also used for Wasila are “hijab” (veil) and “barzakh” (place where souls will stay after death until the Day of Judgment). As we have previously mentioned, there are uncountable reasons which are keeping this whole universe together and keeping it from self destructing. In the same way there are uncountable Wasila (intercessors) and hijabat (veils) between Allah and His creation. InUsool e Kafi Kitab e Tawheed chapter 22 first hadith , Imam Jafar Sadiq (as) narrates from a sermon of Moula Ali (as),“There are so many veils between the hidden secrets of Allah”.

Every veil is dependent upon the next veil, but the one who is the last veil is not dependent on any veil or Wasila. All the veils are dependent on the first Wasila. Whoever gains anything in this world, he gains it through this last veil which stands between Allah and all other veils. We have to find

out who this last hijabat (veil) is.  Allah has ordered us in Quran “wabtagho elahal Wasila”. In order to recognize this last veil, we will present some proofs which no one will be able to doubt, but one must have such a heart that can accept this truth without simply rejecting it because you do not have knowledge of such things.

RasoolAllah (saw) said, “There is no hijab (veil) between Ali (as) and Allah. Ali (as) is a veil between Allah and His creation . (There is no need for any explanation. RasoolAllah (saw) has clearly stated the reality of the Creator, creation, and the Wasila (Moula Ali as). This hadith clearly proves Moula Ali (as) is the last hijab (veil). There is no hijab (veil) or Wasila between Moula Ali (as) and Allah. Moula Ali (as) gains everything directly from Allah. Moula Ali (as) is the distributor of all things to the creation.)(Kitab Saleem bin Qais page no. 275)

Imam Jafar Sadiq (as) said,“There is no hijab (veil) between Us and Allah. We are “Arkan e Tawheed” (principle of Oneness of Allah).” (Usool e Kafi)

Imam Muhammad Baqir (as) said,“Allah made Ali (as) as a sign between Him (Allah) and His creation. So one who recognizes Moula Ali (as) as this sign, then he is a momin. One who denies Moula Ali (as) as this sign is a kafir (disbeliever). One who remains ignorant to the status of Moula Ali (as) has gone astray. One who believes there is a veil between Moula Ali (as) and Allah is a mushrik (polytheist).” (Usool e Kafi Kitab Iman o Kufr chapter 293 hadith 2)

A very famous saying of Moula Ali (as) is“If all the veils have been removed, My belief will not increase even a little.” Moula Ali (as)’s saying is a clear absolute proof that there is no veil between Himself and Allah which has any effect upon His beliefs.

In reality the purpose of Moula Ali (as)’s appearance is for the creation to be able to recognize Allah. Moula Ali (as)’s true purpose was revealed upon the completion of the recognition of Allah.

Because Allah is recognized through Moula Ali (as), this is why there must be no hurdle, obstacle, or veil between Moula Ali (as) and Allah. Mr. Khoemeni wrote in his book “Misbah Hidaya Illa Caliphatul Waliya”:

“Allah revealed Himself through Moula Ali (as). Moula Ali (as) has all of the same attributes as Allah and the same names as Allah, but even though there are many similarities, Moula Ali (as) is not Allah.“(Akmal ul Deen bay Wilayat Ameerul Momineen page 110)

All of the scholars from every sect of Islam have agreed that on the occasion of Miraj (when RasoolAllah ascended to the heavens) there was a hijab (veil) between Allah and RasoolAllah (saw). Some foolish people thought it was an actual curtain that Allah put between Himself and RasoolAllah (saw). As we have previously mentioned, the meaning of hijab is Wasila (intercessor). Without this Wasila, RasoolAllah (saw) cannot speak to Allah. Regarding Miraj Imam Jafar Sadiq (as) narrates, “There was a hijab between the two of Them (RasoolAllah (saw) and Allah) which was very bright and flowing. RasoolAllah (saw) examined the Noor of Allah through a very tiny hole which was like the eye of a needle.”(Usool e Kafi Kitab Hujjat page 110 hadith 13). Ponder upon how is it that when

RasoolAllah (saw) examined the Noor of Allah through a hole the size of the eye of a needle then it becomes a great attribute of RasoolAllah (saw) and was declared as a Miraj by Allah. Now imagine the status of the One who is considered to be the “Veil of Allah” and “touched” in Allah who is not in need of any Wasila between Him and Allah. It is impossible for us to ever fully understand and realize the status of such a personality (Moula Ali as).

Wilayat in Quran

Quran was revealed through and for wilayat. Every book is based upon a topic. The topic of the book of Allah is tawheed (Oneness). Tawheed cannot be proved without wilayat. This is the reason Quran appears as the “bouquet” of wilayat. Masoomeen (as) have said, “The whole Quran was revealed due to Our attributes .” As we previously mentioned, deen (religion) is wilayat. The source of deen (religion) is Quran. So there should be absolutely no doubt or surprise that Quran is an instruction book for wilayat. In Quran wilayat was mentioned on several different occasions and in different ways under various names. We cannot discuss in detail about every occasion.

Our book is brief and this topic is very great in length. We will mention a few occasions and explain it through the hadiths of Masoomeen (as).

Promise of Allegiance

In Quran Allah has mentioned wilayat as a promise of allegiance on several different occasions.

2 Baqara (The Cow) 40: O Children of Israel! Remember my favor whenever I have favoured you, and fulfil your promise, I shall fulfill My promise, and fear Me.

In Tafseer Safi and Ayyashi, Imam Jafar Sadiq (as) said, “Allah says if you accept the wilayat of Ali (as) which is from Me (Allah), I will grant you jannah (paradise).”

5 al-Maaida (The Table) 7: “Remember Allah’s grace upon you and His promise by which He bound you when you said: We hear and we obey; And keep your promise to Allah. He knows what is in the chests of men.”

In Tafseer Safi page no. 131 ref Tafseer Qumi, when RasoolAllah (saw) took the promise of allegiance of the wilayat of Moula Ali (as) from the people, they said, “We hear and we obey. Whatever you have said for us to do, we will do”. Later they broke this promise of allegiance. So this verse was revealed for those people who broke the promise of allegiance.

13 ar-Ra’ad (The Thunder) 20: “Such as keep the pact of Allah, and break not the promise.”

In Tafseer Safi ref Tafseer Qumi, Imam Musa al Kazim (as) said, “This ayah was revealed for Aal e Muhammad (as) in regards to the promise of allegiance to Ameerul Momineen (as) and other Masoomeen (as) which Allah took in “Alam Zarr” ( the place where all souls were gathered before the creation of humans).”

Dehar 7: “They fulfilled their promises and fear the day which will be very difficult”

Imam Riza (as) said, “Allahtook the promise of allegiance from these people.” (Usool e Kafi Kitab Hujjat chapter 107 hadith 5)

Now we will present a very important ayah. Not only is all of humanity mentioned but also all of the prophets. Not only all of the prophets are mentioned but also RasoolAllah (saw) Himself is mentioned.

33 al-Ahzaab (The Clans) 7-8: “O RasoolAllah! Remember that time when we took a promise from all of the prophets, and from thee (RasoolAllah saw) and from Nuh and Ibrahim and Musa and Isa son of Mariam. We took from them a solemn promise: That He may ask those who were loyal of their loyalty. And He has prepared a painful doom for the unfaithful.”

This is the most important ayah regarding the promise of allegiance.

Allah took a promise of allegiance from all prophets. No one was exempt from this promise.

Allah also took the promise of allegiance from all of the “olil azam” (great prophets who came with a sharia and kalima).

Particularly we should notice Allah also took the promise of allegiance from RasoolAllah (saw) Himself.

It was such a great promise that all the prophets would be answerable to Allah if they had broken this promise.

Even though these were the great prophets of Allah, if they had broken this promise of allegiance, even they would have become kafir (disbelievers).

This question will appear in everyone’s mind. What is so important that no matter what one’s status was, from the highest of creation to the lowest, the same punishment would have been given by Allah to anyone who broke this promise of allegiance and Allah would have handed out this punishment without any regard to the status of the person whether he be a high prophet or a low servant, he would be dealt with in the same manner? Let us consult the fifth inheritor of Quran, Imam Muhammad Baqir (as). Imam (as) said,“Allah took the promise of allegiance of wilayat of Moula Ali (as) from all prophets .” (Shahadatay Wilayatay Ali (as) page 96)

Amanat (entrustment; Wilayat of Moula Ali as)

The word “amanat” (entrustment) was used several different times in Quran. This “amanat” was so great.  The angel (Gibrael as) who brought it was given the title of “Ruh ul Ameen” (most trusted) by Allah. All the other angels are masoom (without sin). They can never be dishonest. Yet Allah has not called any other angel “Ameen” (trustworthy). Allah said this only for Gibrael (as). Even though Gibrael (as) was not the only angel who use to bring “wahi” (revelations of Allah). There were many angels who were given this duty.

Yet none of them were regarded as “Ameen”. This sacred angel was called “Ameen” (trustworthy) because He was given the task of bringing a special “amanat” from Allah.

The one Gibrael (as) brought this “amanat” to (RasoolAllah saw) was called “Sadiq ul Ameen” (most truthful and trusted). Because this “amanat”

was so beloved by Allah, Allah would swear by the place where He (RasoolAllah saw) use to live. Now we have to see what was this “amanat” (entrustment) which was the purpose of the prophet hood of RasoolAllah (saw).

33 al-Ahzaab 72: “We offered the special amanat to the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it.”

In the tafseer of this ayah, Imam Jafar Sadiq (as) said,“Amanat is the wilayat of Ameerul Momineen (as).” (Usool e Kafi Kitab Hujjat chapter 107 hadith 2) InTafseer Safi, Ayyon Akbar al Riza and Mafi ul Akbar write the same tafseer of this ayah from Imam Jafar Sadiq (as) and Imam Riza (as). Now we will ask the Quran itself if Gibrael (as) brought all of the wahi (revelations of Allah) or only that wahi in regards to the wilayat of Ameerul Momineen (as).

26 ash-Shu’araa (The Poets) 193-194: “Ruh ul Ameen (Gibrael as) brought this in a clear Arabic language upon thy heart so you may be one of the warners.”

InUsool e Kafi and Al Basair , Imam Muhammad Baqir (as) said, “Whatever Gibrael (as) use to bring was in regards to the wilayat of Ameerul Momineen (as ).” Imam Jafar Sadiq (as) said, “Gibrael (as) brought the wilayat of Ameerul Momineen whose position was revealed on the Day of Ghadeer.” Shah Shams Tabrez explained the “mehfoom” (meanings) in these words,

“Whenever Gibrael (as) would come from His Creator,

He would go to

RasoolAllah (saw). But His purpose and His reason of going

To RasoolAllah (saw) was Moula Ali (as).”

Haqq (Truth)

In Quran another name for wilayat is Haqq (truth). We will explain this using the following ayahs.

34 Saba (Sheba) 6: “Those who have been given the knowledge see that what is revealed unto you from thy Lord is Haqq (truth).”

In Tafseer Safi page 412 ref Tafseer Qumi, Haqq is Moula Ali (as).

47 Muhammad 2-3: “And those who believe and do good works and believe in that which is revealed unto Muhammad and it is Haqq (truth) from their Lord- He rids them of their ill deeds and improves their state. This is because

those who disbelieve follow falsehood and because those who believe follow Haqq (truth) from their Lord.”

InTafseer Safi page 464-465 ref Tafseer Qumi , Imam Jafar Sadiq (as) said,“In Sura Muhammad one ayah was revealed for Us and one for Our enemies. In the ayah We are Haqq (truth) and Our enemies are batil (falsehood).”

10 Yunus (Jonas) 53: “And they ask you to inform them “Is it Haqq (truth)”? Say “Yes, by my Lord verily it is Haqq (truth), and ye cannot escape.”

Imam Jafar Sadiq (as) said, “O’RasoolAllah (saw) and when they ask you to inform them “Is it Haqq (truth)?”. Say, “Yes, by my Lord verily it is the

wilayat of Ameerul Momineen Ali ibn Abi Talib (as), and ye cannot escape from it.” (Usool e Kafi Kitab Hujjat chapter 107 hadith 87)

Naimat (Blessing)

Whatever we have received from Allah is a blessing, but there is only one true  blessing  which Allah not only repeatedly reminds His creation of but also reminds them that this is the first thing they will be asked about on the day of judgement. (You will read more about this point in the chapter Qiyamat (Judgement Day).

This can only be the blessing of the wilayat of Ameerul Momineen (as). The whole Quran itself is a witness of this.Sura Rahman is an outspoken proof of this. I cannot go into details, but I will mention a few ayahs in order to explain this.

16 an-Nahl (The Bee) 83: “They know the naimat (blessing) of Allah and then deny it. Most of them are kafir (disbelievers).”

InTafseer Safi page 279-280 ref Tafseer Qumi , Imam Jafar Sadiq (as) said, “I swear by Allah, in this ayah, We are the naimat (blessing) of Allah which Allah blessed His creation with.” InUsool e Kafi Imam Jafar Sadiq (as) narrates from His forefathers,

“When this ayah “innama waliyo kumullah” was revealed, some people gathered in the mosque of Medina. They asked each other,” What do you think concerning this ayah?” One of them said, “If we deny this ayah, we will become kafir (disbeliever). If we accept it, then the son of Abu Talib (as) will over come us.” The other people said, “We know that Muhammad (saw) is absolutely true in His speech, but we will never become a friend of His nor will we be obedient to Ali (as). It does not matter what orders He gives to us.

We will never follow Him.” Imam Jafar Sadiq (as) said this ayah was revealed in regards to this incident.

102 at-Takaathur (Competition) 8: “Then, on that day, you will be asked concerning the niamat (blessing).”

InYanabil Muwaddah , Imam Muhammad Baqir (as) said,“In the deen (religion) the niamat (blessing) is Our Wilayat. ” The same narration is also inTafseer Safi and Tafseer Ayyashi from Imam Jafar Sadiq (as).

Rehmat (Mercy)

The whole of the universe is under the rehmat (mercy) of Allah. We have proven the whole universe was created through wilayat. Wilayat is the rehmat (mercy) of Allah. We will present only one ayah in this regards.

42 ash-Shura (Consultation) 8: “Had Allah willed, He could have made them as one community, but Allah brings whom He wills into His rehmat (mercy). And the wrong-doers have no wali or helper.”

Imam Jafar Sadiq (as) said, “Rehmat (mercy) is the wilayat of Moula Ali (as). Allah brings whomever He wills into the wilayat .”(Akmal ul Deen bay Wilayat Ameerul Momineen (as) page 337 ref Taveel ul Aayat)

Sirat ul Mustaqeem (The Straight Path)

We have been ordered to read “namaz” (pray). Namaz is a Persian word. In Quran it is written as “salat”.

There are two meanings of salat in Arabic, durood and dua. We read durood in the tashahud. We make dua at the point where we say “Ahadena Siratul Mustaqeem”. If salat means durood, then namaz is nothing except the tashahud. If your tashahud is not correct, then your namaz will become the same as the namaz of those who have been cursed by Allah. It has been stated inSura Ma’oon , “Fawaylunn lil musalleen”. There is a wayal (curse), lanat (curse), destruction, and jahannum (hellfire) for the namazis (one who reads prayers). You must remember Allah uses the word “wayal” (curse) specifically for kafirs (disbelievers) and those who will go to the hell. How unfortunate is that person who prays all the time and still will go to the hell. Because this topic is not the purpose of this book, for now we will leave this point as we do not have the time to explain both our topic and this one as well. But I will advise you to read these two books so

that you will be able to fully understand the true meaning of tashahud. The two books areShahadatay Wilayatay Ali (as) by Moulana Nazar Hussain Qamar and Akmal ul Deen bay Wilayat Ameerul Momineen (as) by Moulana Nisar Abbas Naqvi. These two books are compulsory for those who believe namaz is a wajibat (compulsory act of worship).

If the meaning of namaz (prayer) is dua, then namaz is nothing except “Ahadena Siratul Mustaqeem”. If you do not know the true meaning of “Siratul Mustaqeem” (Straight Path), then all of your prayers (namaz) is of absolutely no value and will give you no benefit in the hereafter. The main purpose of explaining this term “Siratul Mustaqeem” is so that we can correct not only our beliefs but our acts as well. We will to look to Quran for the explanation of “Siratul Mustaqeem”.

23 al-Mu’minoon (The Believers) 73: “Certainly thou summons them unto the straight path”

Tafseer Safi page 344 ref Tafseer Qumi, Masoomeen (as) have said, “Siratul Mustaqeem is the wilayat of Ameerul Momineen.”

43 az-Zukhruf (Ornaments of gold) 43: “So hold thou fast to that which is revealed in thee. Certainly you are on the right path”

In its tafseer Masoomeen (as) have said, “Moula Ali (as) is Siratul Mustaqeem .”(Usool e Kafi Kitab Hujjat chapter 107 hadith 24)

Imam Jafar Sadiq (as) said regarding Sura Hajjar ayah 41, in Quran itself this is what is written,“Haza Siratul Mustaqeem”(this is the straight path), but the actual words of the ayah are “Haza Siratul Ali Mustaqeem” (The path of Ali (as) is the straight path)” (Usool e Kafi Kitab Hujjat chapter 107 hadith 63)

6 al-An’aam (The Cattle) 153: “And He commanded you saying: This is My straight path, so follow it. Follow not other ways, lest you be parted from His way. This hath He ordained for you, that you may ward off evil.”

Imam Muhammad Baqir (as) says,“Wilayat of Ali (as) and His Offspring is the Siratul Mustaqeem (straight path) of Allah.”

Imam Jafar Sadiq (as) said, “Moula Ali (as) is Siratul Mustaqeem” (Usool e Kafi Kitab Hujjat chapter 107 hadith 91)

RasoolAllah (saw) said,“Siratul Mustaqeem is the wilayat of Ali (as) and Aimmah (as).” (Yanabil Muwaddah page 184)

Like Siratul Mustaqeem, “Sabeel Allah” (way of Allah) is also the wilayat of Moula Ali (as). InTafseer Ayyashi Jabar bin Abdullah Al Ansari narrates in the tafseer of this ayah ofSura Aal Imran (If you die or get killed in the way of Allah), Imam Jafar Sadiq (as) said,

“Sabeel is Ali (as) and His Offspring (as). One who gets killed in the way of Their wilayat, it is the same as if he had got killed in the way of Allah. One who died in the way of Their wilayat, it is also the same as if he died in the way of Allah.”

Hidayat (Guidance)

On several occasions in Quran Allah has declared wilayat and hidayat (guidance) as compulsory upon the creation.

We will mention two ayahs here:

17 Bani Israel 97: “ And he whom Allah has guided, he is led aright; while, as for whom He sends astray, for them they will find no wali beside Him”

18 al-Kahf (The Cave) 17: “He whom Allah guideth, he is indeed led aright, and he whom He sendeth astray, for him thou will not find any other wali”

Now we will search for who is the “wali” who guides the creation aright.

20 Taa-haa 82: “Verily I am forgiving towards him who repents and believes and does good and afterwards walks aright.”

It has been proven from this ayah that without getting guidance tawba (repentance), faith or acts of good deeds is not enough for you to be forgiven. InTafseer Qumi , Masoomeen (as) explained this ayah in these words, “Hidayat (guidance) is Our wilayat and Our recognition.” A very important point in this saying is that one must recognize that belief and marifat (recognition) are two different things. What the Imam (as) is saying is that one must gain marifat (recognition) because having belief alone is not enough.

42 ash-Shura (Consultation) 52: “And thus have We revealed in thee (Muhammad) a Spirit of Our Command. Thou knew not what the Scripture was, nor what was the Faith. But We have made it a light whereby We guide whom We will of Our bondsmen. And thou verily dost guide unto a right path”

In Tafseer Noor ul Saqlain, in regards to this ayah Imam Muhammad Baqir (as) said,“Noor (light) is Moula Ali (as). Whomsoever Allah guides, He guides through Moula Ali (as).”

In Kitab Saleem bin Qais page no. 275 , RasoolAllah (saw) said, “Allah has sent Moula Ali (as) to every nation as a proof of His guidance. The prophets and messengers are also included amongst the people. They were a witness of this proof. To Allah the one who gains the marifat (recognition) of Moula Ali (as) is at the highest level.”

Islam

1 al-Anfaal (The Spoils of War) 61: “And if they incline towards peace, then thou incline towards it also”

Imam Jafar Sadiq (as) said,“Islam (peace) is when you obey the commands of Masoomeen (as).” (Usool e Kafi Kitab Hujjat chapter 107 hadith 16)

2 al-Baqara (The Cow) 208: “O believers! Come all of you and enter into Islam”

Imam Muhammad Baqir (as) said about “innalazeena endallah alislam” means the belief in the wilayat of Ameerul Momineen (as). (Manaqib ibn Shahr Ashoob First Edition page 459)

Iman (Faith)

Every shia child is aware of the hadith in which RasoolAllah (saw) said regarding Moula Ali (as) during the Battle of Khunduq. “Kull e iman (Moula Ali as) is going to fight kull e kufr (Amar bin Abdowad)”. Iman (faith) is Ameerul Momineen (as) and His wilayat. This hadith has proven this point beyond any doubt. Whenever in Quran Allah uses the word “iman” (faith),  Masoomeen (as) have told us that this word  is in reference to Moula Ali (as) and His wilayat.

5 al-Maaida (The Table) 5: “Whosoever denies the iman (faith), his work is vain and he will be among the losers in the Hereafter.”

In the tafseer of this ayah, Imam Jafar Sadiq (as) has said, “Whoever denies the wilayat of Moula Ali (as) has lost his whole iman (faith). Ali (as) is the whole of iman (faith ).

Momin 10: “Certainly the people who did kufr (enmity towards Masoomeen as) will be told Allah’s anger is great. When you were invited towards iman (faith), you did kufr (enmity towards Masoomeen as).”

Masoomeen (as) said,“Iman (faith) is wilayat of Ali (as) ibn Abi Talib (as).” (Tafseer Safi and Tafseer Qumi)

Imam Muhammad Baqir (as) said,“ Our love is iman (faith) and Our bughz (enemity) is kufr” (Usool e Kafi Kitab Hujjat chapter 8 hadith 12)

Manaqib ibn Shahr Ashoob First Edition page no. 459, Imam Muhammad Baqir (as) said, “Iman (faith) is Moula Ali (as). There are many hadiths in this regard.”

Noor (light)

There are so many different ideologies and extreme misunderstandings regarding the explanation of “noor” (light) amongst the Muslims of today. A vast majority of shia and sunni scholars think noor is light which is an absolutely wrong belief. In Arabic language the word which is used for light is “zia”. Even in Quran the word “zia” is used for light.

When no one knows what is the meaning of noor, then how is it possible to understand any truths regarding it? Until today those verses of Quran which contain the word “noor” remain a secret. If you want to create a dispute between two groups of Muslims, then you only have to start a debate regarding whether or not RasoolAllah (saw) is noor.

Because this topic is not a part of our book, we will not discuss it in its full detail. However, we will briefly explain the true meaning of noor and will prove that noor is the wilayat of Moula Ali (as). The first thing we will do is to explain the true meaning of noor. The literal explanation of noor is

“noor is such a thing that has full command over its own self (nafs ul amr) and can create from its own self”. Because Masoomeen (as) appeared from Allah, this is why Allah is “noor” to Them. The rest of creation was created by Them (Masoomeen as). This is why They are “noor of alameen” (light of the whole universe). The other explanation of noor is “noor is such a thing which creates the five senses within humans.” Light can also be considered a noor because both light and noor are sources of illumination. If there is darkness, we will be unable to differentiate between any two objects. As soon as the light comes, we can recognize every individual object. Our five senses are also noor in this sense as they allow us to differentiate between two different objects like colors, voices, tastes, smells, hardness, softness, etc. In this sense, aql (intellect) is also a noor. Aql (intellect) helps us to differentiate between Haqq (truth) and batil (falsehood).

One who guides (hadi) is also a noor. It tells us the difference between the straight path and the path which takes you astray. In this regard, we will present three ayahs so that you can understand what we are saying completely.

First ayah isSura Baqarah ayah 257 ; Allah says in this ayah,“Allah is the wali of those who believe. He brings them out of the darkness into “noor” . In this ayah, Allah is referring to those people who are believers, and Allah is declaring Himself as their wali. Despite of the fact that they are believers, they are still in the darkness, and Allah is bringing them towards the “noor”. The next two ayahs are in reference to those people who are not only believers but also momins. Yet they are still in darkness, and RasoolAllah (saw) is the one who will bring them towards the “noor”. These verses are inSura Talaq 10-11 “A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness into “noor ”. “

We can understand from these three ayahs that even a momin who is doing good works can still be in darkness. Allah and RasoolAllah (saw) take those momins from the darkness to “noor”. So from the last two ayahs we can conclude these points:

1. RasoolAllah (saw) recites these ayahs in order to take momineen out of the darkness.

2.  In order to remove this darkness Allah revealed specific ayahs in Quran.

3. The ayahs which mention iman (faith) and good works are different than those which mention “noor”.

4. Only these specific ayahs can remove the momins from darkness.

5.  These ayahs were revealed in the recognition of noor and the condemnation of darkness

6. To Allah the true spirit of ibadat (act of worship) is not only iman (faith) and good deeds. One cannot enter the jannah (paradise) unless they recognize “noor”.

       7. When one gets the marifat (recognition) of noor and also possesses iman (faith)                and good deeds, only then will he be able to enter jannah (paradise).

It has been proven from these three ayahs that unless you get the marifat (recognition) of noor then you will never be able to enter jannah (paradise).

It is compulsory for one to search for this noor in order for one to enter jannah (paradise). Who is this noor? The Noor will tell this to us Himself. In the tafseer of this ayah (Allah and His Rasool bring momin towards noor out of darkness) Imam Muhammad Baqir (as) and Imam Jafar Sadiq (as) have said,“Noor is the wilayat of Moula Ali (as).” (Manaqib ibn Shahr Ashoob First Edition page no. 453)

Now we will explain the true meanings of noor using the following ayahs:

66 at-Tahrim (The Prohibition) 8: “On the day when Allah will not abase the Prophet and those who believe with him. Their noor will run before them and on their right hands; they will say: “Our Lord! Perfect our noor for us and forgive us”

In Tafseer Safi page no. 505 ref Majma ul Bayan , Imam Jafar Sadiq (as) said, “On the day of Judgement, Aimmah (as) will be walking ahead of momineen and on their right hands until They(Aimmah as) take them (momineen) to their houses in the jannah. ” The same narration is also inTafseer Qumi and Imam Muhammad Baqir (as) said,“One who will get noor on that day will be in the jannah. On that day there will be no such momin who will not get the noor”

2. 64 at-Taghaabun (Mutual Disillusion) 8: “So believe in Allah and His messenger and the noor which We have revealed.

InTafseer Qumi it has been stated that “noor” is Ameerul Momineen (as). InUsool e Kafi Imam Musa al Kazim (as) said,“Noor is Imam (Moula Ali as ).” Imam Muhammad Baqir (as) said,“I swear by Allah, noor is all of Aimmah (as).”

3 .7 al-A’araaf (The Heights) 157: “Then those who believe in him (RasoolAllah saw), and honor him, and help him, and follow the noor which is sent down with him: they are successful”

It is narrated from Imam Muhammad Baqir (as) inTafseer Ayyashi and in Usool e Kafi from Imam Jafar Sadiq (as)that “noor is Ameerul Momineen (as) as well as the other 11 Imams (as).”

4 .42 ash_Shura (Consultation) 52: We have previously mentioned this ayah and in its tafseer we mentioned the sayings of Imam Muhammad Baqir (as) where He said,“Noor is Ameerul Momineen (as). Whosoever Allah guides, He guides through Moula Ali (as).”

Zikr-Tazkira (Remembrance)

In Quran these two names are also used for Wilayat. We will mention a few ayahs in this regard.

20 Taa-haa 124: “But he who turns away from zikr (remembrance) of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.”

In Tafseer Safi page no. 324, Masoomeen (as) have said, “Zikr (remembrance) is the wilayat of Ameerul Momineen Ali (as) ibn Abi Talib (as). Blind is one who on the day of judgement will be unable to see from the eyes, but one who is blind in this world is one who does not recognize the wilayat of Ameerul Momineen (as) and becomes blind in his heart.”

36 Yaseen 11: “Thou warns only him who follows the zikr (remembrance) and fears the Beneficent in secret. To him bear tidings of forgiveness and a rich reward. “

InTafseer Safi page no. 421 , Masoomeen (as) have said,“Zikr is Ameerul Momineen (as).”

29 al-Ankaboot (The Spider) 45: “Worship preserves one from lewdness and iniquity, but verily the zikr (remembrance) of Allah is more important.”

Masoomeen (as) say in the tafseer of thisayah “We are the zikr (remembrance) of Allah. We are the Akbar (greatest).” (Shahadatay Wilayatay Ali (as) page no. 180 ref Maratul Anwar Tafseer Burhan Kafayat ul Mohadeen)

62 al-Jumu’a (Friday) 9: “O ye who believe! When the call is heard for the prayer on the day of congregation, hasten unto the zikr (remembrance) of Allah.”

Imam Muhammad Baqir (as) says in the tafseer of this ayah, “Zikr (remembrance) of Allah is Ameerul Momineen (as).” (Shahadatay Wilayatay Ali (as) page no. 180 ref Ikhtasas).

74 al-Muddassir (The Cloaked One) 49: “Why now turn they away from the zikr (remembrance)”

InUsool e Kafi Masoomeen (as) say,“Zikr is Wilayat of Ameerul Momineen (as).”

72 al-Jinn 17: “Whoso turns away from the zikr (remembrance) of his Lord: He will throw him into ever-growing torment.”

Ibn Abbas narrates“Remembrance (zikr) of Allah is wilayat of Ameerul Momineen Ali (as) ibn Abi Talib (as).” (Akmal ul Deen bay Wilayat Ameerul Momineen (as) page no. 342)

Hidden Name of Allah

The recognition of every creation is by its name. We cannot recognize Allah completely until we recognize what is His name.

One way of recognition is through the attributes of an object or person. This is why Allah has told us to recognize His name by His

attributes because we are unable to recognize Allah directly. We must recognize Him through His attributes. In this same way we are unable to recognize Allah directly, we are also unable to recognize the Mahzer of Allah (manifestation of Allah) directly. We must recognize Him through His attributes as well. We must recognize Allah through the attributes of the Mahzer of Allah (Moula Ali as). This is a secret of the Oneness of Allah. Allah says inSura A’raaf ayah 180, “Allah has the most beautiful of names. So call Him by those names.”

Imam Jafar Sadiq (as) says in the tafseer of this ayah, “We are the names of Allah. Without gaining Our marifat (recognition) Allah will never accept their amals (fasting, prayers, etc).” (Tafseer Ayyashi) InUsool e Kafi Kitab Tawheed chapter no. 17 hadith 1 , Masoomeen (as) say,“Allah revealed His nafs (self) through His names. When He created the creation He called them and asked them to pray to Him. He put them in a test so that they would call Him through His names.”   Unless there is a zahoor (revelation) of all the names of Allah, then They will never come into being. His name “Allah”

contains all of His attributes. This name “Allah” requires a Mahzer (manifestation). The one who is the Mahzer of Allah will have the same attributes as Allah and will have the same commandment over those attributes as Allah does. The Mahzer of Allah will tell the creation about Allah.

This Mahzer(manifestation) is the ruler over all of the creation. His only ruler or the only “being” which is above this Mahzer of Allah is Allah Himself. This Mahzer has the same powers of Allah. This Mahzer is “zat” (self) of Allah. This Mahzer is “saffat” (attributes) of Allah. This Mahzer is “afaal” (powers) of Allah. He is the owner of the whole universe. He has full commandment over all of the processes of the universe, such as life, death, creation, rizq (sustenance), etc. This is absolute wilayat. When this Mahzer of Allah reveals His power to ignorant people like us, we call it “mojza” (miracle). He is the secret which was revealed unto the prophets and messengers. Allah took the promise of allegiance regarding Him from all of the creation. All of the creation were told about His

wilayat. Whoever accepted it became successful. Whoever rejected it became from those who lost their iman. This is the secret which was revealed inHadith e Qudsi : Allah said,“O’My Prophet! I shall reveal Ali (as) to all the prophets secretly and with You I shall reveal Him openly .” Now we must accept the process of prophet hood was established by this “olil amr” (absolute master). All of the prophets received their prophet hood and knowledge through this “olil amr”, Moula Ali (as). Moula Ali (as) Himself said, “I am the one who gave the prophets their prophet hood.” This absolute Mahzer of Allah is the first and the last. He is seen and unseen. Now we need to search among the names of Allah to know which is the “ism e azam” (hidden name of Allah).

We cannot use our limited intellect to find this hidden name of Allah. Masoomeen (as) Themselves will tell us what is the “ism e azam” (hidden name of Allah). We will present two hadiths here.

InUsool e Kafi Kitab Tawheed chapter 15 hadith 2 , Imam Jafar Sadiq (as) said, “Allah is not dependent upon any name, but He selected some names for Himself in order to make it easy upon the creation to recognize Allah. The whole of creation calls Him through these names. If He did not have these names, the creation would not have been able to recognize Him. The first name He gave to Himself is “Ali ul Azeem”. It means He is greater than everything. Ali ul Azeem is Allah.” Ali ul Azeem is His first name. He (Allah) is above all of creation.

You can search throughout this whole universe, but you will find no one whom Allah gave His name to. It does not matter if they were a prophet, a messenger, or Aimmah (as). This honor is only for Moula Ali (as) ibn Abi Talib (as) whom Allah gave His name to. It is such a name in which its meanings are greater than the whole of the universe.

This is the reason inKhutbat Bayan Moula Ali (as) Himself said,“I am the name of Allah which is greater than the whole universe.”

The hidden name of Allah, Moula Ali (as), has such a high status that there are no words to describe accurately the truth of this status. This is such a name of Allah which cannot be compared to any other thing in the whole

of the universe. Moula Ali (as) said,“I am the meanings of those things which cannot be described.” The mehfoom (explanation) of this saying is that Moula Ali (as) is the true meaning of the name of Allah. He is the one who Allah becomes known through. Without Him Allah would not be known, but Moula Ali (as) Himself has no Mahzer. There is no other creation which can be likened to Moula Ali (as). This is why it is so difficult at times to truly be able to understand what is Moula Ali (as). Because with Allah we can look towards Moula Ali (as) to be able to gain the recognition of Allah. But there is nothing we can look to in order to gain the recognition of Moula Ali (as) except Allah or Moula Ali (as) Himself.

InNajul Israr First Edition, page no. 97 there is a dialogue between Moula Ali (as) and Hz Salman al Farsi (as). Hz Salman al Farsi (as) asked Moula Ali (as),“O’My Master! What is Your Name?” Moula Ali (as) replied, “I am the one who has no name or no attributes. My zahir (seen) self is as Imam. My batin (hidden) self is only known by Allah. It cannot be recognized by any of the creation.”

Bismillah is the name of Ameerul Momineen (as)

Quran begins with Bismillah. Usually people translate this in three different ways. Some people translate it as “with the name of Allah”. Some people translate it as “I start with the name of Allah”. Some people translate it as “I seek help from the name of Allah”. In all three translations, the word “name” is used. This is a proof that people turn “bismillah” into bism-illah. While in reality there is no “ism” (name) in bismillah.

It is possible that “ism” is present but the alif of “ism” is silent. So therefore you do not read it. For example, “iqra bismay rabbakalzi khalq” in this ayah, alif is present, but we do not read it. In bismillah, there is no alif, but we just act as if the alif is present and read it as “bismillah”. This makes no sense. This is a proof that the Shia religion of today is greatly influenced by the non Shia religion. If Masoomeen (as) had not told us about this, then we would have to take its meanings from the Arabic experts of grammar. It seems the Shia of today are so afraid of non shias that the shias do not want to accept the words of Masoomeen (as). Having the knowledge of Arabic is very useful. We will be able to understand Quran and hadith much better if we have some knowledge of Arabic. However this does not mean we should read Quran in the same way we would read any other Arabic book. Quran was revealed first, and then the Arabic alphabet was established after the revelation of Quran.

First of all we will prove that “bismillah” is a complete word. “Bay”, “ism”, and “Allah” are not separate words. The word “bismillah” is one whole word not a combination of three separate words.

We are proving this from dua of Imam Zainul Abideen (as) inSahifa Kamila page no 449. Mufti Jafar Hussain has translated it, and in several places he has made so many mistakes. He is the one responsible for the misconceptions the people have due to his mistakes. The Arabic text of the dua is right in front of you. This is such easy words that even a child can understand its meanings. Masoom (as) says in His dua:

“For the sake of bismillah, which is the best name of all. (He) Bismillah who is the Rabb (Lord) of the heavens and the earth. I desire the destruction of all evil creations.”

Here we find out that “bismillah” is a personality who is the Rabb (Lord) of the heavens and the earth. It has also been proven here that “bismillah” is not Allah. He is one who is from Allah because in this dua Imam (as) is speaking to Allah asking “for the sake of” bismillah.

Now we have to find out who is the personality that the Imam (as) is speaking of.Kitab Tawheed chapter 15 First hadith, Masoom (as) says,“bismillah is Moula Ali (as).”

Allegiance of Wilayat was taken on Every Occasion

The purpose of the creation is allegiance of wilayat. Allah will never accept any excuse regarding the rejection of the wilayat of Moula Ali (as). The first occasion in which the promise of allegiance was taken from all of creation was on the day of creation itself when everything was first created. Masoom (as) says,“On Roz e Alst” (the day when everything was created) the most important thing was the promise of allegiance of wilayat.” (Usool e Kafi Kitab Tawheed chapter 20 hadith 7)

The second occasion was when Moula Ali (as) came into this world in human form.  Every person in this world calls himself “son of the earth”. The one who came on this earth in human form was the father of earth, Abu Turab (as). Now we are going to present an extract fromManaqib ibn Shahr Ashoob First Edition page no. 321,

“That day when Fatima binte Asad (as) conceived Moula Ali (as) the whole earth shook and a severe earthquake happened. When the people saw these happenings, they took their idols and put them on

the mountain of Abu Qais. These idols started hitting themselves upon the rocks. These false gods of Quraish fell down on the earth and shattered into many pieces. Hz. Abi Talib (as) climbed to the top of the mountain and spoke to the people in a loud voice. He said, “O’People! Neither Allah brought any wrath on this night nor any new creation been conceived. If you did not obey Him and do not accept the allegiance of His wilayat or if you do not witness to His imamate, then you will not ever be removed from the trouble you find yourself in now. Bring full belief on Him (Moula Ali as).”

The third occasion was when deen (religion) was going to be completed. The deen became complete because of this allegiance of wilayat. Before this, RasoolAllah (saw) never questioned the people whether or not He had brought to them the order of Allah. Neither did He ask the people on any other occasion to reply and say, “We have heard and we obey”. RasoolAllah (saw) never took any promise of allegiance from the people on any other occasion before this. This was the first time RasoolAllah (saw) did these things. InSura Maida ayah 7 , we find the full explanation for all of these events;“Remember Allah’s grace upon you and His promise by which He

bound you when you said “We hear and we obey”; And keep your promise to Allah. He knows what is in the hearts of men.”  InTafseer Safi ref Tafseer Qumi , it has been written when RasoolAllah (saw) took the promise of allegiance of wilayat, the people said, “We hear and we obey”. Later they broke this promise. This ayah was revealed for those who broke this promise.

The fourth occasion when the promise of allegiance of wilayat will be taken is at the time of one’s death. The fifth occasion is in the grave. The sixth occasion is on the day of judgement when everything will be decided based upon whether or not one kept or broke their promise of allegiance of wilayat. As it is written in this Quranic ayah, “wafoqo aham anhum musuloon”, all of the Shia and Sunni mufassireen (one who explains the meanings of Quran) are in agreement regarding the explanation of this ayah. InYanabil Muwaddah page no. 182 ; there are three hadiths of RasoolAllah (saw). RasoolAllah (saw) said, “This question will be about the wilayat of Ali (as) ibn Abi Talib (as)”.

 Is there anything which is free from the promise of allegiance of wilayat?

Absolute wilayat is related to Moula Ali (as) and His offspring (as)

There are different levels of wilayat. For every level of wilayat there is one that is above it. Every prophet had a limited wilayat. Every one of creation also has a limited wilayat. Even if their wilayat circled around this whole universe, it would still be limited. The one and only true absolute wilayat is the wilayat of Allah. There is no wilayat above this one. If you even imagine that it has a limit, then you have committed shirk (act of polytheism). Here our purpose is to describe and prove that absolute wilayat is associated with Moula Ali (as) and His Offspring.

 There is absolutely no difference between the wilayat of Moula Ali (as) and Allah. As inKitab e Wilayat , Allama Daste Ghayeb says, “Allah and Ali (as)’s wilayat is the same. “

This saying of Allama Daste Ghayeb is a translation of the saying of Imam Jafar Sadiq (as) which is written inUsool e Kafi . Imam (as) said,“Our wilayat is Allah’s wilayat .” InSura Kahf ayah 44 , (there will only be the wilayat of Allah) in the tafseer of this ayah, Imam Jafar Sadiq (as) said, “Allah’s wilayat is the wilayat of Ameerul Momineen (as).”

Now we will present some proofs in order to prove our claims. From not only Quran and Masoomeen (as) but also from the scholars of Ahul Sunnah who have written in many of their books in which they highlight the importance of the fact that the wilayat of Ameerul Momineen (as) is the same as the wilayat of Allah.

Allama Majilisi narrates a hadith from RasoolAllah (saw) inHaqq ul Yakeem Second Edition page no. 75 ,“People asked RasoolAllah (saw), “O’Prophet of Allah! Who is the wali?” RasoolAllah (saw) replied, “Ali (as) is your wali and after Him, His eleven successors (11 Imams as).”

In the same book on page 218, Imam Jafar Sadiq (as) said,“ Allah has made Moula Ali (as) a sign between Himself and His creation. There is no other sign except Moula Ali (as).”

InManaqib ibn Shahr Ashoob First Edition hadith 433 , RasoolAllah (saw) said,“Allah blessed Me with “nabuyiat” (prophet hood) and blessed My Ahlul Bayt (as) with wilayat.”

4 .Najul Israr First Edition page no. 128 , Moula Ali (as) says inKhutbat al Bayan ,“I am the one who gives the prophets their prophet hood. I am the one who took the promise of allegiance from the souls on the day of creation. I by the order of Allah called “Alast bayrabikum” (Am I not your Lord?).

5 . InKokab Durri page no. 225 this incident is written. Zahid Yemen Mushram ibn Dhaeem al Shayam was 190 years old when he met Hz Abu Talib (as). He said, “Abdul Muttalib will have two sons. One would be the master of the prophets. The other will be the master of all walis. When your son will be born, give my salaams (greetings) to Him. Tell Him “You are the successor of Muhammad (saw). The prophecy will be finished with RasoolAllah (saw). The wilayat will start from You. RasoolAllah (saw) will be “khatim un nabuyiat” (seal of all prophets) and You will be the glory of wilayat.” It has been proven from this extract that the wilayat of Moula Ali (as) had been written about in previous books. Mushram did not receive any revelation from Allah. Whatever he said, he said based upon his own knowledge.

He had knowledge from the previous books which were revealed upon other prophets.

6 . Al Hajj Hakeem Sayed Ameer Hasan Saha Muhadis Dehlvi Baharul Aloom writes in his book “Alder alfareed fi aqeeda tul wahi ” that Hz. Alam Rabani Ashiq Yazdani Majadid Mansoor alif Sani wrote in his books:

“All the wilayats ,regardless if  they were the wilayat of auliya (walis), wilayat of prophets, or the wilayat of angels, came from the wilayat of Moula Ali (as) who is the king of wilayat. Wilayat e Kubra (greatest wilayat) is the right of only Bani Fatima (sayeds). No non sayed regardless of his piety can ever reach to that level. Only if Moula Ali (as) Himself blesses him then he can obtain this level of wilayat.”

Introduction of wilayat through the King of Wilayat (as)

We have told you the basic principles regarding wilayat. Now the time has come when we must pay full attention. Now the king of wilayat, Moula Ali (as), will explain to you the truth regarding His wilayat. I am sure at this point after reading the hadiths of Moula Ali (as) you will not be surprised. Neither will you have any doubt nor will the words “why or how” appear in your mind.

In our book, we have previously mentioned most of the points concerning the wilayat of Moula Ali (as). In reality whatever was written above it was written based upon the sermons of Moula Ali (as). We will briefly explain some points which we have not previously mentioned. Before we go to the sermons of Moula Ali (as), first we will remove this misunderstanding.

A misconception regarding the Sermons of Moula Ali (as)

There is an unfortunate misconception which has developed amongst the Shia nation of today. Most of the Shia of today’s, not only the illiterate common people but even the educated people, only knowledge of the sermons of Moula Ali (as) is limited to Najul Balagha. When they hear some saying of Moula Ali (as), they immediately will say “It is not in Najul Balagha therefore it must be unauthentic.” Before we move further, we thought we must make you aware of this situation. In this way no one can deny the sayings of Masoomeen (as). This tendency to doubt the authenticity of the sayings of Moula Ali (as) must be removed because this is the worst fitna (division within Islam) which if not stopped will totally destroy the Shia beliefs.

It is compulsory for all Shia to have knowledge regarding the different sources which contain the sayings and sermons of Masoomeen (as). Otherwise there is nothing that will be able to keep their beliefs from being destroyed. Its practical examples can be

seen in your daily life. You must be aware of this reality that Najul Balagha is no more than a drop in the ocean of the sayings of Moula Ali (as).

Sayed Razi (compiler of Najul Balagha) has himself admitted that during the time he compiled Najul Balagha it was an extremely difficult for shias. This is why he only selected those sermons and sayings of Moula Ali (as) which were considered uncontroversial during that time. The history is witness to the fact that the compilation of the writings and sayings of Moula Ali (as) originally began during Moula Ali (as)’s time. The compilers of that time were Zaid ibn Wahab Jehni (died 90 Hijra, Saleem bin Qais Hilali (died 90 Hijra), Harris Aur (died 65 Hijra), and Abu Rafay Aibaidullah (died 111 Hijra). Other than these compilers, there is a vast amount of companions of Moula Ali (as) who narrate His sermons and sayings chain by chain. Due to this, the whole of Moula Ali (as)’s sayings and sermons until the second century have been compiled in their entirety. Asbagh bin Nabata says inYanabil Muwaddah page no. 339 , “I memorized a treasure from the sermons of Moula Ali (as). You will not find an example of compilation of sermons and sayings for any other sahabi (companion of RasoolAllah saw) in the way you will find the compilation of sayings and sermons of Moula Ali (as).” It has been written inNajul Israr ref Mizan ul Aitdal , whenever Moula Ali (as) would deliver a sermon, writers, scholars, poets, lecturers, and hundreds of people would write as He spoke preserving His words for all of those who would come after them. Historian Masoodi writes inMarroj al Mazhab Second Part ,

“Those sermons of Moula Ali (as), which were delivered spontaneously whenever Moula Ali (as) went somewhere and the people would ask something of Him, are more than 480.” It has been written inNajul Israr when Imam Hasan (as) asked Harris who was a great compiler of the sayings and sermons of Moula Ali (as) to send his compilations to the Imam (as), the books were so great in number they had to be delivered upon the back of a camel. InNajul Israr there is a list of sixty different people who compiled the different sayings and sermons of Moula Ali (as). This is why

limiting the sayings and sermons of Moula Ali (as) to Najul Balagha alone is a proof of one’s ignorance. There are uncountable sermons which are not present in Najul Balagha which you can find in the books of other great scholars. For example, Khutba Al Istasqa , Khutba al Kaleem, Khutba al Baligha, Khutba Tuttunjia, Khutba al Zahra, Khutba al Talootia, Khutba al Wasila, Khutba al Mahzoon, Khutba al Munreed, Khutba al Bayan, and Khutba Iftikaria, etc.

In order to remove this misconception (this is not in Najul Balagha so it must be false) we have described these proofs in their full details. As we promised, we will present some extracts from the sermons of Moula Ali (as). Because these sermons are very long, we are only mentioning certain parts of the sermons.

1. Khutbat ul Bayan

Najul Israr page no. 126 ref Baharul Moarrif and Mushariq ul Anwar

“I am the ‘one’ who has the keys of the ‘unknown’ and no one else has access

to these treasures except and foremost Muhammad (saw) and then Myself.

I possess knowledge about everything; I am the ‘one’ about who RasoolAllah (saw) has said, ‘I am the city of knowledge and Ali (as) is its gateway’. I am ‘Zulkarnain’ whose virtues are revealed in the Divine Books, I am that ‘Hajar Mukarram’ from where springs will emerge, I am the holder of ‘Sulayman’s Ring’, I am the ‘one’ who appraises the deeds of masses, I am ‘Lohay-Mahfooz’(The Protected Tablet), I am ‘Junb-Allah’ (side of Allah), and ‘Qalab-Allah’(heart of Allah). I am the ‘one’ who has control over people’s views and beliefs and they will all return to Us and We are entrusted with the authority to evaluate their deeds, I am the ‘one’ about who RasoolAllah (saw) has said, ‘O! Ali your conduct is the ‘Sirat-e-Mustaqeem’ (true path) and your judgement is, in fact, the verdict of thy Lord. I have the Divine Knowledge about the past and the future. I am the (companion of) ‘First Adam’ and I am the (helper of) ‘first Nuh’.I am the reliever of ‘Ibrahim Khaleel (as) when he was thrown into the pool of fire,

I am the proof of Divine mysteries, I am the rescuer and redeemer of a ‘momin’, I create the means (of sustenance), I form clouds (in the skies), grow leaves on the trees and bless them with the fruits and make springs to gush out of the earth’s crust. I laid down the

earth and raised up the skies, I separate truth from falsehood, I will send people towards heaven and hellfire, I deliver the meanings of Heavenly scripts, I was created ‘Masoom’ by Allah, I am the treasurer of Divine knowledge, I am Allah’s ‘Hujjat’(proof) on His

creatures, both in the skies and on the earth, I represent His integrity and justice, I am the ‘Dabatul Arz’, I will blow the first ‘Surr’’ on the Final Day of Judgement, I am ‘Rarifa’, I am Allah’s that ‘Symbol’ which will be shown on the day of Resurrection, I am the ‘one’, from whom nothing is concealed that may be on the face of the earth or residing in the gardens of heaven, I am that ‘moment in time’ of Allah (which will appear on the Day of Judgement) whose denier will deserve the punishment of hellfire, I am

that ‘Divine Book’ of Allah which has no ambiguity, I am those names of Allah, which should be recited during all prayers. I am the Divine Light from which Moses benefited

and succeeded, I am the ‘one’ who would bring down high risers with tremor (on the day of judgement) and I will comfort ‘Momineen’ as they emerge out of their graves. I am the ‘one’ who has one thousand books of Divine Prophets, I speak all languages of the world; I am the companion and deliverer of Nuh (as).

I consoled Ayub (as) when he was suffering and I cured his illness, I comforted Younis (as) and showed him the way out (of the fish’s jaws), I am the holder of that ‘Whistle’ which will destroy everything (on the final day of judgement) and I will, subsequently,

 bring back to life all people, and I will look after the affairs of the ‘Final day’. I have raised the ‘seven skies’ with the powers and commandments, entrusted to me

by my Lord. I am very kind and extend pardon (upon repentance) but my wrath is certainly the wrath of Allah’s. I am the ‘one’ who was praised by ‘Ibrahim Khaleel (as) after being saved (from the burning fire), I am the ‘wonder’ of Moses (as) which will punish all sinners (by grabbing them from their necks), I am the ‘one’, who when looked at the skies, did not find anyone who could challenge me. I am the ‘one’ who counts His creatures, even though they are numerous, and makes sure they return back to their Lord. I am the trustee who protects Divine commands. I do not treat anyone with unkindness, as I am the Divine sustainer ‘Wali Allah’. His commands have been entrusted

upon me and I have been made ruler over masses by my Lord. I am the ‘one’ who called the Moon and the Sun and they moved forward in My obedience. I am the ‘one’ who called upon ‘seven skies’ and they bow down on My instructions and stabilized in perfect posture. I am the ‘one’ who nominated all Prophets. created all worlds and laid

down the earth. I am aware of all those affairs which have been made ‘compulsory (by My Lord). I am the ‘Amr’ of Allah and the ‘Spirit’ of Allah, as Allah says (in Quran),

‘they ask You (O! Prophet) about the ‘Spirit’, You tell them that ‘Spirit’ is from Allah’s ‘Amr’. I am the ‘one’ about whom Allah has said to His Prophet (saw), ‘Two of you will

send each and every malicious non-believer to the hellfire’. I am the ‘one’ who brought into existence everything, with the blessings of My Lord, after they were composed. I am the ‘one’ who anchored the mountains and spread the layers of earth, I am the ‘one’ who makes spring water flow, bring crops to yield grains, enable trees to grow and

bless them with fruits. I am the ‘one’ who predicts the sustenance required by the ‘living species’ and bring down the rain, make clouds to produce thunder and flash lightening. I am the ‘one’ who gave golden rays to the Sun and enabled it to rise in the morning and created stars in the sky. I stabilize the boats in the deep oceans, I will bring the final

day of judgement. I am the ‘one’ who has no sign of decay and cannot be eradicated. I am fully aware of the instant and place of creation of each and

everything, the fears which, pass through the minds, the affairs of intermittent eyes and all that which are hidden in the hearts. I am the ‘Salat’, ‘Zakat’, ‘Hajj’ and ‘Jihad’ of a true believer. I am the

‘one’ who has been nominated by Allah to blow the final ‘whistle’, I am the manager and owner of all affairs from the beginning to the end, I was the ‘first’, being created from the Divine ‘Noor’; I am the ‘one’ who creates bright stars and takes away accumulated wealth. I have control over earthquakes and colossal tremors; I am the bearer of

galaxies and destroy matter (which you see as burning stars). I understand the reasons of ‘manaya and Balaya’ and distinguish between the ‘just and unjust’. I am the holder of eloquent columns of heavens, which could never be replicated by the cities (you build), and I will be distributing its bounties (to the deserving ones). I annihilate the

arrogant and malicious with ‘Zulfiqar’. I am the ‘one’ who boarded Nuh (as) on to the rescue boat and saved and consoled Ibrahim (as). From the ravaging flames, ignited by Namrud (la) I was the savior of Yousif (as) in the time of his impoverished grief and pulled him out of the deep well. I am the master and mentor of Moses (as) and Khizar (as) I am the treasurer of the heavens and the worlds underneath the skies. I create

the features of babies in the wombs of their mothers, I give eyesight to those who are born blind and heal the incurable. I am aware of all that is kept in the minds and hearts and all that which is consumed and stored in the houses. I am that ‘Ba-auza’ which Allah has referred to in the Quran. I am the ‘one’ who was nominated by Allah at the time when all creatures were surrounded by the darkness and invited them to find salvation, under My guidance, but they disregarded their Lord’s commands, after coming into existence (gaining endurance). Allah has described this, ‘when he was sent to them they did not recognize him and became non-believers’. I am the ‘one’, who puts,

with Divine blessings, the layers of flesh on the bones and I will, with My pious off-springs (Masoomeen as.), carry Divine domain and ‘Liway-al-Hamd’ (Banner offering refuge on day of judgement).”

This magnificent sermon of Moula Ali (as) has always been “noor (light) of the eyes of the momin” and the pleasure of their hearts. This is such an ocean of secrets of wilayat from which every momin can derive countless blessings. Limited only by his own knowledge and understanding. While on the other hand, this great sermon has always been disliked and refuted by munafiqeen (hypocrites) and muttaqabareen (arrogant).

RasoolAllah (saw) has stated until the day of judgement“O’Ali (as)! No one will love you except the momin (true believer) and no one will be

your enemy except a munafiq (hypocrite).”   If when you read this sermon and the ones after this carefully several times over and ponder deeply upon what is written, you will realize Moula Ali (as) has described the true meaning of tawheed (Oneness). You will also find similar examples of Moula Ali (as)’s sermons describing the true meaning of tawheed (Oneness) inBab e Tawheed and Bab e Shirk . It was very necessary to mention these sermons for the authenticity of this book. Now I seem to have gotten myself in a dilemma. If I go further in the explanation of Moula Ali (as)’s sayings

and sermons, then this book will become very long. Because I am afraid of creating a huge controversy, there are certain points which I will deliberately avoid. So I have to be careful, but I will briefly comment on a few sayings of Moula Ali (as). The rest, however, I will leave to your intellect.

I am that book which contains no doubts

In this brief sentence Moula Ali (as) has removed a severe misconception among Muslims.

In the beginning ofSura Baqarah it has been stated “zalikul kitaba la raiba fi ” (that is such a book which contains no doubt). Many Shia and Sunni muffassireen (one who

explains the meanings of Quran) have taken the word “book” to mean “Quran”. The mehfoom (explanation) of this ayah is clearly telling us that the word “book” is not Quran. Because in the Arabic language “zalik” means “that, and the word “haza” is used for “this”. If in this verse Allah was mentioning the Quran, Allah would have used “haza”   (this) instead of “zalik” (that). Secondly the next words of Quran are “guides the muttaqeen (pious people)”. This ayah is telling there is such a “book” which can realize the difference between a “muttaqi” (pious person) and “ghair muttaqqi” (non pious person). The Quran does not have this ability to recognize whether a person is pious or not. In order to understand Quran it is very necessary to know who “that book” is.Ayah 37 of Sura Yunus explains this. It will clearly prove that the word ‘book” does not refer to the Quran itself. Instead it is referring to something other than Quran. Allah says,

“And this Quran is not such as could ever be invented in despite of Allah; but it is a confirmation of that which was before it and an exposition of that which is decreed for mankind- therein is no doubt in this book- from the Lord of the Worlds.”

Now it has been proven from this ayah “Kitab la raiba fi ” is not Quran. It is other than the written Quran. It is one who is the real Quran. Allah also told the name of “Kitab la raiba fi” inSura Zukhraf ayah 3-4 , Allah says,“We have appointed it a complete book so that you may understand. And certainly He is the best of all books .” InSafi Mani ul Akbar andTafseer Qumi Imam Jafar Sadiq (as) said,“The book is Moula Ali (as).”

Moula Ali (as) Himself describes this in these words, “I am that book who has no doubts.”

I am the one who is the representative of the revelation of Allah

We find out about this sentence from the words of Moula Ali (as). Not is wilayat only a source of creation and establishment, but also all the revelations given to the prophets were done so through the wilayat of Moula Ali (as).

I am Allah’s Power and its Soul

We can write countless books from these words of Moula Ali (as), but due to the brevity of our book, I will only give you a hint and you can go further into the depths of its meaning on your own.Sura ash-Shura ayah

52 , “We sent the Spirit of Our Command towards You (Muhammad saw). You did not know what was the book nor what was the iman, but We declared Him a noor from which Our guidance comes. Verily! You are on the “Siratul Mustaqeem”.

This secret is hidden in the saying of Moula Ali (as). This spirit which was sent to RasoolAllah (saw) was Moula Ali (as). The commandment of Allah was also Moula Ali (as). As Imam Muhammad Baqir (as) said in the tafseer of this ayah,“Whoever Allah guides, He guides them through Moula Ali (as).” Apart from all of this, there is a very important point in this ayah that one must take notice of. There are six names of Moula Ali (as) in this ayah. Ruh (spirit), amr (command), kitab (book), iman (faith), noor (light), and Siratul Mustaqeem (straight path).

I am the one who will never die

Death is a creation. Allah has stated in Quran, “Khalaq ul mowt wul hayat” (We created life and death). It has been proven that the process of creation was established from the hand of Moula Ali (as). So the death is a creation of Moula Ali (as), and creation can never be above its creator. All of creation has an end. So when the end comes for death itself, Allah will do this through His commandment. The commandment of Allah comes from the Absolute Master.

I am the one who has full command of the religion

Moula Ali (as) is not dependent upon the religion. In reality the whole religion is dependent upon Moula Ali (as).

Whatever Moula Ali (as) says, that is the true religion. Because religion is truth and for haqq (truth) RasoolAllah (saw) has already said, “Whatever way Ali (as) turns, the haqq (truth) will also turn. ” It means “Ali (as) is also the imam of haqq (truth)”.

I am the Trustee of Allah

Here we have to understand the meaning of the word “ameen” (trustee). we will use this word and its plural “amna” on different occasions throughout our book so we must know what its true meaning is. It is absolutely necessary for one to ponder upon these two points; the way Allah uses the word “ameen” (trustee) in regards to Moula Ali (as) and what amanat (entrustment) did Allah give to

Moula Ali (as). If we are able to clarify these points, then the thought of “shirk” (polytheism) will never enter your mind. Moula Ali (as) is ameen (trustee) of attributes and acts of Allah. Every attribute of Allah is revealed through Moula Ali (as).  Moula Ali (as) physically performs every act of Allah.

I am the one who has nothing like Him

“Misal” and “masal” are two different words. When an object is seen before you, it is misal. When an object is seen through its attributes, that is masal. As Allah mentioned about masal, “lilla ul masal al illah” (There is one who has the same attributes as Allah)

For misal Allah has said, “Laisa kamasalehi shayn”. (Nothing is like Him) These are the same words which Moula Ali (as) has used for Himself. “Innalazi laisa kamasali shayn” (Nothing is like Me.) This sentence is like a dagger to the heart for the people who find “shirk” (polytheism) in everything. I am sure though you will not be surprised by this because under the subject of wasila we have already explained that wasila itself is a different thing which rests between two other things. Moula Ali (as) is wasila between Allah and His creation. So neither the wajib (Allah) can be like Moula Ali (as) nor can the creation be like Him. It is Moula Ali’s (as) right to say“Nothing is like Me.”

I am the one who was before everything

Time is a creation which was created through Moula Ali (as). Moula Ali (as) was known even before the creation of time. Who were those who knew Moula Ali (as) and what was the purpose for knowing? What Allah has named this knowing of Moula Ali, (as) I will keep to myself.

2. Khutbat Iftikhar (Sermon of Glorification)

Najul Israr Chapter 1 page no. 137 ref Mushariqul Anwar

“I am the one who pledged an everlasting covenant with your spirits on the dawn of creation and Who on that day asked “Alast bay rabikum” (Am I not your Lord?) through the will of Allah.

I am the word of Allah (Kalimat’u’llah) which has been uttered upon the world of creation. But should I tell you all that I am, you would disbelieve Me. I speak through divine inspiration and know of the stars and constellations. I am the meaning of Ramadan

and the night of Qadr. I am His worshipper and one created by Him. I am both the witness and the one witnessed to. He whose name is mentioned in the heavens and the earth. Who is the traveling companion of the Messenger of God throughout the heavens, for with Me is the Book, and the sacred arc.“

I speak with divine inspiration

Wahi (divine inspiration) is a wasila (intercessor). With this wasila Allah sends messages to His messengers and prophets. It has been explained in detail that Moula Ali (as) is “hijab e Akhir” (last veil). There is no wasila between Allah and Moula Ali (as). Moula Ali (as) did not mean that He is dependent upon wahi (divine inspiration). Otherwise, various Quranic ayahs and hadiths of  Masoomeen (as) will have to be refuted. Moula Ali (as) said, “Whatever I say is wahi (divine inspiration).” The place where wahi comes from is “Sidra tul Muntaha”. The wahi comes from “Barzakh e Kubra” to “Sidra tul Muntaha” which is “hijab e Akbar” (greatest veil) between Creator and creation. It has been proven that “Barzakh e Kubra” and “hijab e Akbar” is no one except Moula Ali (as).

I am the worshipped and the worshipper

Every attribute of Allah needs a Mahzer (manifestation, display). Otherwise no attribute of Allah can be recognized. “Mabudiyat” (Lordship)

is also an attribute of Allah. There must be a Mahzer (manifestation, display) for this attribute.

This Mahzer will not be Allah, but He will seem like Allah. He will be a slave of Allah, but He will look as if He is Allah. Moula Ali (as) described this truth in these words,

“I am Mahzer of Allah, but I am not Allah. I pray to Allah. I am at the level of abdiyat (slave of Allah) where no one can make any difference between Me and Allah ”.

I am the book and the sacred arc

This is a hint towards Miraj e Rasool (saw) (when RasoolAllah saw ascended to the heavens). Allah says inSura Najm, “We take Our Prophet (saw) in order to show Him the greatest ayah. ” In the light of the sayings of Ameerul Momineen (as), it has been clarified as to who was that ayah.

3. Sermon of the Gulf

Najul Israr First Edition page no. 144 ref Biharul Moarif and Mushariq ul Anwar

“I know of the wonders of work of Allah. That which no one knows except Allah. I know what has been and what will be and what has been in the First Sprinkling with those who preceded the First Adam (as). All was disclosed for Me and I knew and all was taught to Me and I have learnt. So hearken and do not raise a clamor. Were it not for My fear that you might say "'Ali has become possessed or apostatized from His Faith" I shall disclose unto you what and whereat they are and what you shall encounter on the day of Resurrection. All that knowledge was entrusted unto Me and thus I knew and the knowledge of all this was hidden from all the Prophets except the Lord of this Dispensation (Sharia ) of yours (Peace be upon Him and His Family). He taught Me His knowledge and I taught Him My knowledge.V erily We are the Warners from immemorial times and We shall be unto everlasting Warners from Allah.T hrough Us will perish He that is going to perish and by Us have obtained salvation all that have obtained salvation and you shall not encompass that ability that is Ours. By the righteousness of Him Whose power causeth the seed to germinate and Who breatheth the spirit of life into all things, by Him Who alone hath power and grandeur! Those with weak iman will say, “Look what Ali (as) ibn Abi Talib (as) claims for Himself. Be aware and be happy that tomorrow on the day of judgement all of creation will be presented before Me by the order of Allah. Whatever I said do not think it is of great value. It is nothing for Me. I am the creator of the whole universe.

 I am the Kalimatullah (word of Allah) "O alas for the nations! Soon shall some hypocrites say that 'Ali claimed Lordship (rububiyyat) for Himself but you should bear witness thus: "'Ali truly is a created Being, a Servant, nourished of divine sustenance and he that denies this let him be accursed of Allah.”

Sermon of Recognition

This is one of Moula Ali (as)’s most famous sermons. It can be found in most authentic Shia books. We are narrating this from “Al Ali Sultan un Naseera page no. 118”. They narrated it from “Al Burhan 14th Edition Marifat tul Aimmah (as) bil Noorania” by Mulvi Nabi Bux Mashahdi. We have previously briefly mentioned three sermons of Moula Ali (as), but because this sermon is very important in the sense that Moula Ali (as) told the Momineen how to gain Marifat tul Noorania (recognition of Noor). So we will write the whole sermon. In this way all momin can benefit from it. The translation of the Arabic text by Mulvi Nabi Bux Mashahdi is below. Allama Muhammad Baqir Majilisi writes in his book “Bihar ul Anwar Seventh Edition”, “Muhammad bin Sadqa narrates

Hz Abu Dharr (ra) asked Hz Salman (as), “O’Abu Abdullah! What is the recognition of the noor of Ameerul Momineen (as)?” Hz Salman (as) replied, “O’Jondab! Let’s go to Ameerul Momineen (as) and ask Him how to recognize His Noor.” So they went to Moula Ali (as), but they did not find Him there. They sat down to wait for Moula Ali (as) to return. Moula Ali (as) returned back and said upon seeing them waiting, “What has brought you to Me on this occasion?” They said, “O’Ameerul Momineen (as)! We came to ask you how we gain the recognition of your Noor (marifat tul noorania).” Upon hearing their reply, Moula Ali (as) said, “You are religious friends and always struggle in order to gain more knowledge. You are not from the Muqassireen at all. I swear by My Life, Our marifat tul noorania (recognition of Noor) is wajib (compulsory) on every momin and momina.

Then'Imam Alí (a.s )narrated:

He who accepts my Wilayat superficially (without having deep knowledge and firm belief), has little reward for his deeds, (as their scale will be light, their souls will be in perdition).

O Salmán! The faith (iman) of a believer will not attain the level of perfection unless and until he would recognize me as a Noor-the Light. When someone knows me as Noor, only then he would truly attained faith; he is the one whose heart has been tested with the true faith, whose chest (self) is dilated in true Islam and whose faith is based on discernment. Thus, he becomes an

‘Arif’-staunch believer and embraces faith with peace of mind. But that he who fell short of this cognition - he will be a doubter, immersed in disbelief.

O Salmán!  O Jondáb!  In true essence, recognition of me as a Noor is the acceptance of Allah and recognition and knowledge of Allah is indeed my appreciation; this is the meanings of sincere devotion.  Mankind was ordered by Allah to seek nothing but to admit His Tawheed (Oneness).  And all were commanded to worship none but One Allah.  And they have been

commanded no more than this: "To worship Allah, offering Him sincere devotion, being true (in faith), to establish regular prayer; and to practice regular charity; and that is the religion, right and straight path." "Worshipping Allah" is believing in ‘Tawheed’. "Sincere devotion" and "being true in faith” are the confessions to the prophet hood of the Prophet (saw)of Allah "Establishing Prayer" is my ‘guardianship and devotion’.

He who pledges devotion and submission unto me has truly established the obligatory prayers (salat).

Yet, this matter is hard, exceedingly hard! "Regular charity" in the above verse is confession to the Imamate. All this is the true religion.  The Holy Quran has testified that true Faith is the recognition of ‘Touheed’ and confession to both the Prophet and the Imamate. Thus he who acts on these beliefs, achieves ‘Deen’.

O Salmán! O Jondáb! A ‘Momin’ who has been tested by Allah is that who instantly accepts our ‘Amr’ (attributes) and he does not reject any matter pertaining to ourselves, Allah helps him through opening his’ Chest’. He will not exhibit an element

of doubt or suspension. However, he who quibbles with ‘why and how’ becomes a disbeliever. Thus be submissive to ‘Amr-e-Allah’ we are, verily, the ‘Amr Allah’ (Cause of Allah)!

O Salmán! O Jondáb!  Verily, Allah has made Me His Trustee over His creation and His Vicegerent on His earth, in His territories, and over His servants. Allah has given Me what no artist can depict and no man of understanding can truly comprehend. One, who knows Me in this manner, becomes a momin.

O Salmán! Allah, said: "do not seek Allah‘s help but through patient and prayer: it is indeed hard except for those who possess a humble spirit." "Patient" is Muhammad (saw) and "Prayer" is my Wilayat.  Thus, that is why Allah has declared that it is indeed hard to comprehend these attributes. In truth, my ‘guardianship’ is perplexing/mystifying for all but for those who have a humble spirit.Thus Allah made my Wilayat easier only for those who have ‘humble spirits’.

 These humble spirits are My Shia. All other sects believe in the prophet hood of RasoolAllah (saw). They have very good relations with each other. But they are all enemies of My wilayat. When they get to now that a person has even the least amount of love for Me, they will immediately become his enemy. It makes no difference to them that he believes in the prophet hood of Muhammad (saw) because they are the enemies of My wilayat. They are friends of Jews, Christians, mushriks (polytheists), and idol worshippers, but they are the worst enemies of My wilayat. There are very few people who believe in My wilayat. Allah has praised such people in His book. Wilayat is a very difficult to follow but not for those who have humble spirits. Allah called them humble spirits in Quran. This is the reward of Allah for those momins. On a different occasion Allah says regarding the prophet hood of Muhammad (saw) and My wilayat.

Even those who do not accept My wilayat has belief in the prophet hood of Muhammad (saw), but their belief will be of no benefit to them. O’Slaves of Allah! Be aware of this truth that the prophet hood of RasoolAllah (saw) and the belief in My wilayat are from one source. RasoolAllah (saw) is the seal of all prophets and the Imam of all creation. After Him, I am His successor and Imam of all creation. RasoolAllah (saw) said,

 “O’Ali (as), You are to Me as Haroon (as) was to Musa (as) except there is no prophet after Me.” Among us, our first is Muhammad, our median is Muhammad, in fact, and we are all Muhammad! He who recognized My

wilayat in this manner, surely, attains Faith. And very soon I will describe this to you by the will of Allah.

O Salmán and O Jondáb! Muhammad (saw) and I were the ‘one-Noor’ that was voicing forth the ‘divine eulogy’ (tasbee) before any other reality started to praise Him. We were the cause of illumination unto all creation. This ‘one-Noor’ was then divided by Allah into two portions,

the Chosen "Mustafa" (saw), and his Vicegerent, "Murtaza".        It is thus that the Prophet (saw) had said, "I am from 'Alí (as) and 'Alí (as) is from Me. During his (Muhammad saw) time, Muhammad (saw), would utter the Divine message, while I would remain silent. Inevitably, during all times, there is the only ‘One’ who would convey (Allah’s message) while the ‘other’ keeps silent although both have complete authority over all (living beings). Allah says, “innama unta munzar walla qullay qoumin haad”. Muhammad (saw) is the ‘Warner’ and I am the "guide." Then Salman (as) said Moula Ali (as) hit His one hand onto the other, and said, “Muhammad (saw) is the Lord of Paradise and I am the Lord of the Jahannum.” On the day of judgement I will stand near to Jahannum and I will order it “Take this person because he was My enemy and leave that person because he was My devotee. “Muhammad (saw) is the Lord of Earthquakes and I am the Lord of Trembling. I am the ‘Protected Tablet’ (Lowhay Mahfooz) and all the knowledge it has originates from Me. Muhammad (saw) is the one mentioned in the verse as "most kind and merciful” and I am the one alluded to as "Most High, Most Great." Muhammad (saw) is the Lord of signs and I am Master of the miracles. Muhammad (saw) is the Lord of Revelation and I am the Lord of Inspiration” I am the ‘Straight Path’.

People are against My wilayat. No other aspect of religion is opposed in the way My wilayat is. Muhammad (saw) is the Master who raised the Call and I am the one entrusted with both Sword and Sovereignty. He causes the Spirit to descend upon His Servant He nominates. “This Spirit then descends unto the one entrusted with the Command and the Decree. I (Ali as) give life to the dead. I know what is in the heavens and what is on the earth. I am, in truth, the Perspicuous Book.  I give life unto the dead and I have all the knowledge that is in the heavens and on the earth. I am the Perspicuous Book.

O Salmán! Muhammad (saw) is the Elevator of the Proof, and I am the Proof of ‘One True Allah’ unto His creatures. It is this Testimony that empowered the Spirit of Allah to ascend unto heaven. I am the one who enabled Noah (as) to sail his Ark. I was present with Jonah (Younis) in the belly of the Whale.  I parted the sea for Moses to create a ‘save pass’ through it.

I am the one who destroyed Qaruun Ula (Allah‘s enemies). I was bestowed with the knowledge of the Prophets and Saints and their Decisive Utterance unto living beings. I make rivers and oceans to flow and create fountains to burst from the crest of the earth. When I call together all of man and jinn, they will hear My call as if I was by their side.

 I know what is in the hearts of momins and munafiqs. I am that Khidír who taught Moses.  I taught David and Solomon.  I am Dhu'l Qarnayn. I am

the one who suppressed the great ‘troughs and peaks’ through the command of Allah. I am also the one who raised and firm the peaks and flattened the Earth. I am the Master of all momins and mominat those who have already left this world and those still remaining in it and those who have yet to come into it. You can praise us with whatever titles and attributes (one can imagine) but do not ascribe ‘Rabuviat’ to us (believe we have a creator). People find salvation through us and reach destruction due to us (for bearing animosity to us). We are the signs of Allah (Aitul’-Allah), the significances and the Countenance of Allah.

We are the proof of Allah. His trustee. We are the face of Allah. We are the eyes of Allah. We are the tongue of Allah. Allah punishes the creation because of Us. He gives reward because of Us. We are the purest of all creation. He has given Us full commandment. However, he who quibbles with ‘why and how’ becomes a disbeliever. No creation has the right to question Allah as to why He has given all of this to Us. The people will be questioned as to why they were not obedient to Us.

 O Salmán! he who firmly believes in all what I presented and explained, is that ‘Momin’ whose ‘Qalab’ (heart) has been tested by Allah with ‘Iman’. And he is pleased with Our attributes. But whoever doubts and hesitate, he is a Muqassir e nasibi (one who lowers the status of Ahlul Bayt as and an enemy of Ahlul Bayt as), although he may pronounce that he believes in my Wilayat.

I am the one who gives death and brings the dead back to life by the will of My Lord. I am the one who provides rizq (sustenance) which is consumed and stored in your houses. I know what is in the chests of men as does My Aimmah (as) who are from My offspring. They will have command over knowledge and will perform all the acts of Allah. Our will is the will of Allah. Our dislikes are the dislikes of Allah. The deniers of Our attributes will find nothing except the eternal wrath of Allah and jahannum (hellfire). Even the denial of only one of Our attributes is the same as denying the whole of Our attributes and will of Allah. Remember Allah has given Us more than you will ever know. “.

Abu Dharr (ra) and Salman (as) asked, “What are those things O’Ameerul Momineen (as)?” Moula Ali (as) replied, “Verily it is the blessing of Our Lord that He has taught to Us the true meaning of “ism e azam” (hidden name of Allah).

With the power of this ism e azam if We so wished We could rip apart the heavens and the earth, and all that is between them. There is no place that is beyond Our reach. We can reside upon the earth, the heavens, the East or the West. There is no veil between Us and Allah. The whole creation of Allah is under Our obedience. The heavens and the earth, the sun and moon, stars, mountains, trees, animals, rivers, oceans, jannah and jahannum (paradise and hell). Allah has blessed Us with all of this through ism e azam. We are the only ones whom Allah has blessed with this knowledge. Even though We eat,

drink, and walk like humans, We have command over the whole creation of Allah. We do this by the order of Our Lord. We never call Ourselves

“Allah.” We are only servants of Allah. Verily Allah’s wrath is upon those kafireen (disbelievers) who deny Our attributes.

O’Salman! O’Jondab! This is Our marifat ul noorania (recognition of Our noor). So attach yourself to it and you will be guided. Verily not one from Our Shia will gain iman (faith) without the recognizing Our Noor. When they gain Marifat ul Noorania, they will obtain such a high level of iman they will be considered amongst the momins.

He who reaches this very high level of iman (faith) becomes aware of the secrets of Allah. (O’Allah! For the sake of Muhammad (saw) and Aal e Muhammad (as) bless us with such an iman as Moula Ali (as) has described in this sermon)

Truth of Wilayat –Tawheed (Oneness)

The beginning of the religion, as Syedul Mohideen Ameerul Momineen Ali (as) ibn Abi Talib (as) has said, is recognition of Allah. So it is compulsory that before one can believe in tawheed (Oneness of Allah) he must gain the knowledge of the marifat (recognition) of tawheed. Before gaining marifat tul tawheed (recognition of Oneness), it is also compulsory to have the knowledge of the true meaning of the word “marifat”

(recognition). Literally marifat means to know those attributes which makes one superior to others. Until we know which attribute He has which no one else has which makes Him superior to others, then we cannot say we have gained marifat. From this we can surmise two points. First before believing in tawheed we must be aware of the attributes of Allah. Secondly His attributes must be totally different than the attributes of His creation. If there is any similarity and you believe in that similarity, then you cannot gain marifat. Now here comes a question. How can we know those attributes which are only for Him? Allah says for Himself, “I was a hidden treasure. I decided to

be recognized. So I created One from which My creation would be able to gain My recognition. He is a secret known only by Allah.” Allah called Himself “hidden”. No one can even imagine what the status of Allah is. If someone even tries to do so, he will gain nothing except the entrapment of shirk (polytheism). So understanding the “hidden” attributes of Allah is not the true meaning of marifat because no one can ever understand the reality of that which is Allah.

The level of marifat begins from the point where Allah has said, “I decided to be known (recognized) and I revealed One from which My creation would be able to gain My recognition”.

We must realize there are two aspects in this saying that we must understand. The first is that the attributes of Allah are “hidden”. Then there came a point in which Allah decided for those attributes to be known, but since the creation can never reach Allah directly, Allah made a way for the creation to recognize Him. It is impossible to gain marifat (recognition) of that which is hidden. We have discussed this in full details in the chapter of Wilayat. The absolute wilayat of Moula Ali (as) is what Allah revealed from His hidden treasure in order for His creation to be able to gain His (Allah) marifat (recognition). It clearly means the true meaning of tawheed is not to gain the marifat of Allah but to gain the marifat of His absolute Wali e

Mutaliq Moula Ali (as). In this way the creation will be able to recognize the attributes of Allah through this Wali e Muttaliq. Now we have established the true meaning of marifat. We will explain in detail how one gains this marifat. It is an undeniable truth that incomplete beliefs and incomplete denial are both false. If a person does not have full knowledge regarding a topic, it will not matter if he accepts it and believes in it or if he rejects it and denies it. Both are the same. It is absolutely necessary for a person to have full knowledge regardless of whether they believe in something or are denying it.

The source of a human’s knowledge is his five senses. Some psychiatrists also believe there are some “hidden” senses apart from these five senses in humans. For example, having a psychic ability to know past or future events without any help from any other source other than one’s own mind.

So far, no one has explained these kinds of senses. Secondly these kinds of senses are also dependent upon what kinds of experiences the individual has had during their lifetime. A human cannot imagine such a thing he has not seen, heard, smelled, tasted, or touched. The basic senses are these five. All the knowledge of humans is based upon these five senses. A human cannot go beyond these limits set for him by Allah. The process by which one gains knowledge through these senses is called examination (Mushahida). Anything which a human examines is called “mashahood”. There are three basic principles of examination (mushahida). TIME-SPACE-ENERGY.

 It is necessary for a human regardless of his beliefs to possess these three things in order to go through the process of examination. Human power alone cannot go beyond this limit. Now we come back to our original topic. Before believing in tawheed, we must have knowledge of “maloom o mashahood” (sources and examination). Otherwise this belief would be worthless and filled with ignorance. So it is our duty to understand that we should only believe in that tawheed which we have examined ourselves. The people, who say simply believing in tawheed without any knowledge of what tawheed is, have made a very irresponsible claim. It is an invitation of blind following for all of humanity. We have previously mentioned the saying of Allama Hilli, “the most wajib principle of Usool e deen (principles of religion) is marifat.”

Allah will never accept those beliefs which simply rest upon one’s tongue. One must gain marifat (recognition) before his belief will be accepted by Allah. The ayah, which is written on the cover of this book, is in reference to this same point. If believing in tawheed is wajib, then it becomes absolutely compulsory to believe in the marifat (recognition) of tawheed because one cannot have full belief in tawheed without first gaining its marifat. It makes no sense that the meaning of tawheed is to believe in the attributes of Allah. Allah cannot be examined by the limited abilities of human power. How can Allah be recognized by your five senses? If one believes Allah would ask His creation to do such a thing which is beyond their ability to do is the same as accusing Allah of being unjust and unwise. Such thoughts and belief are the equivalent of Kufr (disbelief).

“those who believe You will be like this or that have Limited You

 and those who worship without Your marifat

They consider You as an Idol.”

So we have to accept the tawheed in which Allah has asked us to believe in is not hidden. The tawheed in which Allah has asked us to believe in He Himself has revealed  for us. We will be able to examine that tawheed with our five senses.

That Mahzer (manifestation) which Allah has revealed for us is our last limit of marifat. This is the only way to believe in tawheed. Otherwise there will be no difference between tawheed and shirk (polytheism).

An incident happened in Bangkok which I shall tell you about. In this way you will be able to understand this concept more easily. Believing Allah asas-Sami (All Hearing),al-Basir (All Seeing),al-Latif (Subtle One), andal-Khabir (The Aware) are a part of the necessities of religion. The purpose of believing in this will be revealed in the following incident. Some Islamic missionaries went to Bangkok. There was a well dressed educated person there. He was rushing towards the temple for worship. The Islamic missionaries thought it was their best chance to guide this man. So they surrounded the man and said, “Brother, you seem like an extremely educated and intelligent person. Why do you worship such idols who cannot hear you, see you, or understand you?” The man replied, “I know my god cannot hear, see, or understand. But Mulvi Saheb, how can you prove your god listens, sees, and knows what is in your hearts? At least my god is visible, but your god is invisible. So you are a greater idol worshipper than I am. You worship such a thing which you have created in your own mind.” Mulvi became totally speechless and could not convince the man in anyway. This is a very important point to consider at great lengths. Unless there is a means of examination, then you cannot prove tawheed. In order to prove Allah as creator, you have to search for Hz Isa (as) who use to make birds from the dust and when He blew upon them, they came to life and flew away. In order to prove Allah asas-Sami (All hearing), you need Hz Solomon (as) who could even hear the voices of the ants. In order to prove Allah isal-Khabir (The Aware), we must find a personality who use to reveal the unseen. Allah’s commandment, knowledge, and order can be proved only if there is someone who practically has full command over all of the attributes of Allah.

When this personality who has full command over all of the attributes of Allah performs Sajda, then you can understand there is an Allah, and it is the same Allah who has blessed Him with command of these attributes.

Stages of Tawheed (Oneness)

Millions of books have been written on the topic of tawheed (oneness). Thousands of debates have been performed. Until today these Muslims are trying so hard to prove tawheed (Oneness). Every person who has some knowledge is well aware of this reality. No one has been able to completely prove tawheed (oneness).

The mistake they have made is they have tried to prove Allah through imaginary proofs which were beyond the human capacity of understanding. No one could understand the truth of tawheed (oneness). No one tried to prove it through its true and real essence. When something is beyond human

comprehension, then how is one suppose to prove its existance? Even though you can understand so easily, tawheed cannot be proven until we gain marifat (recognition) of

the Mahzer of tawheed (manifestation of Oneness). Allah never said I created this whole universe for My own marifat (recognition). Allah put this responsibility on that manifestation which came into being from Allah Himself. It is Their responsibility to show us how to recognize Allah. It is not our responsibility to show ourselves. Allah has ordered us to recognize Him through those who are a veil between Allah and His creation. This is why Moula Ali (as) said to Hz Salman (as) and Hz Abu Dharr (ra), “We are the explanation of tawheed among you. We are His appearance among you. ” Now it becomes quite clear that every attribute needs a Mahzer (manifestation).

Tawheed is also an attribute. For creation which is bound by the limitation of its examination, the true marifat is marifat of Mahzer e Tawheed (manifestation of Oneness). Our purpose of discussion is to show that one cannot gain marifat of tawheed without having marifat of wilayat. Allah sent His Wali e Muttaliq (as) in human form so that we could gain the marifat of Allah according to our own intellect and limitations. In order to introduce wilayat, Allah established the process of prophet hood. It is absolutely false to believe every person’s understanding regarding tawheed will be the same. Every person’s understanding of tawheed will be according to his level of intellect.  This is why Mahzer Nama Tawheed, Aimmah (as), explained tawheed in such a way that regardless of a person’s level of intellect they would be able to gain marifat of tawheed. Along with this They also explained what is the mehfoom (meaning) of marifat e tawheed (recognition of oneness). We have to look at all of the sayings of Masoomeen (as) in their complete context. We cannot take one saying and ignore the rest, and be like wahabis.

In this chapter of tawheed, all debates will be within this context. Every proof which shows the tawheed of Allah comes through the Wali e Muttaliq (as) of Allah. All the attributes of tawheed are revealed from this Wali e Muttaliq (as). The proof of tawheed is the servitude of this Wali e Muttaliq (as) and His Sajda which He performs for His creator with us as a witness to His Sajda.

This is a very sensitive point. If we ignore it, there will be two horrible outcomes. Either the human will disbelieve the true tawheed and establish his own concept of tawheed and worship an imaginary creator all of his life or he will believe this Mahzer e Tawheed is Allah.

If we had no basis to our claims, then these two ideologies would never have come into existance.  The existance of these two ideologies tells us two things. First they do not have true belief regarding marifat e tawheed (recognition of Oneness) nor do they have true belief regarding marifat of the Mahzer e Tawheed (as).

Proof of Tawheed (Oneness)

We have presented the basic ideology of tawheed. One who has understood these basic principles, followed them, and gained this knowledge about the truth of tawheed, inshaAllah, will never have any

doubts and will remove himself from the nonstop debates in regards to tawheed.

Now we come to the proofs of tawheed. It is not our purpose to rewrite the proofs which have been written and accepted for centuries. The base of our proofs is those truths which can be found in real life because there is no solid proof other than examination (mushahida). So the first point we shall discuss is fitrat (nature).

First Proof –Nature

It is human nature to believe in the presence of a Creator. As it has been stated in Quran, when Allah created man, He instilled inside of him a certain way of being, we call this his “nature”. When Hisham bin Salim asked Imam Jafar Sadiq (as),

”What is that nature which Allah instilled inside of the human?” Imam (as) replied, “Fitrat (nature) is tawheed.” (Usool e Kafi Kitab Hujjat chapter 84 hadith 6).

In order to explain my purpose I will mention only two parts of human nature. I do not want this explanation to become lengthy, but these two parts will explain it completely.

First Part

Through archeological evidence, it can clearly be proven that from the beginning of the creation of man until today, it has been the human’s nature to believe in a “higher being” or Creator. The desire of worshipping this “higher being” is a part of the human’s nature. Look deeply into history of man you will not find one age where man did not

worship some form of “higher being”. If he could not find his true Creator, he would begin worshipping some false entity as his true creator. The reason for him doing this is simply because his desire or nature to do so is so strong that man would prefer to worship a false creator as opposed to not worshipping any creator at all. Whenever he was unable to find his true Creator, then he would simply start worshipping any thing which had the appearance of being superior to man such as moon, stars, sun, trees, fire, water, etc. There was not one thing which man did not worship at some point in history. This natural desire is proof there is a being which is superior to all, and therefore all of mankind has this desire to worship Him. No one can deny this is a part of human nature. It is a proof of tawheed. Now I wish to discuss two very sensitive aspects of nature. The first is dua (supplication). Dua is when you ask another to fulfill your need. It cannot be denied that one who asks is needy, and the one who gives is affluent. It is not necessary that dua (supplication) be repeated out loud to the one you wish to grant your need.

All a human has to do is simply think in their mind or feel in their heart whatever their need is. This is also a form of dua. It is illogical to think that a person will make a wish, but yet that person does not have the belief that there is someone who has the ability to fulfill their wish or desire. If a person is making a wish for the fulfillment of their needs, then obviously they believe there is one who can grant their wish or desire.

Show me one person who does not have any desires or has never said in his heart “I wish this happens”.  Regardless of whether man accepts or rejects the concept of a superior being, his rejection or acceptance is undeniable proof of his belief that there does exist some form of superior being, which has the ability to fulfill his needs. I don’t want to go into the details of this point otherwise I would explain completely how every part of the human body is busy in dua all the time. When his body is short of water, he prays for water through his thirst. If he is short of food, he prays for food through his hunger. It is not only for humans. If you just ponder upon this, you will notice every single particle of the universe is busy in dua all the time. This need is itself telling that the nature of man has the belief that there is someone who can fulfill his needs. No one can deny this fact. Need is a part of the nature of humans. We are dependent on shopkeepers for our food. Shopkeeper is dependent on the wholesale dealer. Wholesale dealer is dependant on farmer. Farmer is dependant on seed and water. This need is never ending. This process of need is called “tasalsul” (consistency) in “ilm e Kalam” (knowledge of man) which is a false concept.  We have to accept that nature dictates there is someone, which the whole of creation is dependant upon, but He Himself is not dependant upon any of creation or any other being.

After dua the second aspect which is a part of man’s nature is “umeed” (hope). Regardless of the severity of trouble a person is in, he always has this hope that one day someone will help him out of this trouble. Doctors are disappointed. Their patient is about to die. Despite of this, the family of the patient has hope he will survive. Surely, you will agree with me that hope can never be one-sided. There has to be someone who you believe will answer your need..

But what about a person who is totally alone and there is no one in sight, does hope not come into his heart that someone will come and remove him from his difficulty? The boat is sinking. It is surrounded entirely by the ocean. There is no one near who can help. Does hope still not come in their hearts that there will be a way of survival?

 If you are not realizing this, then ask someone who is a captain of the boat. They often find themselves in this situation. They will tell you if there is a hope in this situation or not. Hope itself is a proof that the nature of man believes in a higher being that it cannot see will come and fulfill all of its needs. This hope is called “as-Samad ” (The Eternal). Now it does not matter if you deny this fact or not but the nature not only knows his creator but also believes in that creator.

I selected these two aspects, dua and umeed, in order to explain briefly otherwise there is no aspect of human nature which does not prove tawheed.

Second Part

Man has always been in search of “wahadat” (Oneness) which is self-sufficient and unable to divided into parts or substances.. Apparently everything in this world is one. If there are a thousand people standing together, each person among them will be only one. If there are millions of rocks piled together, each rock will be only one. Even though every creation in this world is only one, it is dividable. It is a mixture of different elements.

Because it is a mixture of different elements, it is not one in its true essence. Every human, regardless if he is knowledgeable or ignorant, is aware of this fact.

This is why the nature of man forces him to search for such a “wahadat” (Oneness) which is not made from different elements. Finally after centuries of research and experiments, man thought he had found this “wahadat” which he had long desired. For a long time, the smallest particle known to man was called the atom, and this ideology was considered to be authentic and has been written in the books of man for centuries. Very soon man realized atom is also dividable. There are electrons and protons inside it which move in a circular orbit. After more research, scientists discovered every element of universe has the same process of divisibility as the atom. This process is limitless. Finally man admitted his ignorance regarding this matter. The nature of man’s search for an absolute oneness is proof of the existance of this absolute Oneness. Simply because man does not have the ability to recognize this absolute Oneness does not mean this absolute Oneness does not exist.

Last Stage of Human Intellect

Soon man became disappointed at his inability to describe this absolute Oneness, so he adopted a different approach. Now the experts of science took this responsibility upon themselves. They created the ideology that a body has three dimensions. -Length, width, and depth. Anything which has one of these three dimensions will be made from a mixture of different elements. After a long search they discovered a creation which had not any of these three previously known dimensions. That thing is “nuqta” (dot). The literal explanation of “nuqta” is “such a thing which has neither length, width, nor depth.”

This “nuqta” (dot) is the limit of human intellect. If there is no dimension in “nuqta”, then how does it become a letter? A letter is a combination of dots. Not only is the letter a combination of dots, but the whole universe is based upon dots. Every child knows the picture we see on the television screen is a combination of millions of dots. Every creation is nothing more than a combination of dots. Allah has explained this in Quran,“Wherever you will go, you will find the

Face of Allah .” Allah called this dot “His Face”. Is there anyone who can claim to be able to examine this dot? This is the hidden element of tawheed. Is there anyone who can deny the existance of this “nuqta” (dot)? This is the revelation element of tawheed. There is a dot but no one can see it. It can be felt but no one can touch it. The intellect of man stops at this point. Beyond this there is an ocean of wonderment. This same dot is a proof of absolute tawheed (Oneness). This is the dot that we were ordered to gain marifat (recognition) of. The reality of this dot is hidden. When it comes in the form of a letter, then it becomes known. When this dot comes in the form of a letter, this is the point at which Allah has revealed Himself. So this is His (Moula Ali as) right to say, “I am the one who is revealed, I am the one who is hidden .” Whenever a letter is drawn, it will begin with a dot and it will end with a dot. So this is His right to say, “I am the first and the last .” Upon realizing the attributes of the dot, a poet wrote these beautiful words:

“You are everywhere, but no one can see You. Even though

You blessed us with eyes, but this whole world is blind. “

So the limit of our understanding ends with this dot. I have said wrongly. The limit of our understanding is not this dot. In reality the limit of our understanding is the knowledge of the existance of this dot. We all are very well aware of the reality that since the beginning of time and until the day of judgement no one has claimed to be this dot except my Moula Ali (as).

So the limit of our marifat (recognition) is to have knowledge regarding the existance of Moula Ali (as). We will never be able to know what His batin (hidden self) is. Allah called this dot His nafs (self). This is the mehfoom (explanation) which was narrated by both RasoolAllah (saw) and Moula Ali (as).“One who gains the marifat (recognition) of the nafs of his Rabb (Lord) has gained the marifat of his Rabb .” Some ignorant people explained this hadith in these words, “one who gains the marifat of his own nafs (self) has gained the marifat of his Rabb.” I would like to tell these ignorant people to put aside the marifat (recognition) of nafs (self). No one until today has explained what the word “nafs” itself means. No one knows what nafs is; if it is a spirit or some other thing. If it is a spirit, it is “Ruh e Qaseef” (a specific soul not in this world) or “Ruh e Lateef” (the soul which is inside of man). When there is no explanation of the word “nafs”, then how can you gain its marifat? Secondly nafs is a hidden thing. Until today man has been unable to gain the marifat of his body. Medical science has advanced greatly. The only thing which medical science has been unable to do is to bring one who has died back to life. Otherwise they have accomplished everything. Even medical science has not gained the marifat (recognition) of the human body. Every day it discovers new aspects of the human body previously unknown. Scientists present an ideology. Then after extensive research and experiment, he himself will refute it. When your physical body cannot be recognized, then how can you recognize your hidden self? Thirdly we are incomplete in our creation. Therefore our nafs is also incomplete. The marifat you will gain from this nafs will always be incomplete. How can the creator of wonder, Allah, declare the source of His marifat to be something which is incomplete in and of itself?

The purpose of sending Moula Ali (as) in the form of a human was so that man could easily recognize Moula Ali (as) from His physical appearance. That is true marifat (recognition). It has been proven by Quran that Moula Ali (as) is the nafs of Allah. So the marifat of Moula Ali (as) is the marifat of Allah.

One who will deny this (Muqassireen) will fall into jahannum (hell). One who will go beyond this limit (ghalis) will also fall into the hell.

We tried our best to explain the true tawheed. Now we will stop at this point. Neither should we go nor should we even try to go further. We must remember this is the limit and power of our intellect. Not the limit and power of the Mahzer e Wahadat (as) (manifestation of Oneness). Every attribute of Allah was revealed at its greatest level. If there is an incomplete attribute in the Mahzer (manifestation), then this would also mean there is

an incompletion in the “zahir” (Allah). At the level where the attribute of wahadat is revealed, it is such a level where there is no difference between “zahir” and Mahzer except this; He (Allah) is the one who reveals and He (Moula Ali as) is the one who was revealed. After reading this hadith of Masoomeen (as), you will come to understand this reality. Usool e Kafi Kitab Tawheed chapter 15 hadith 1 , Imam Jafar Sadiq (as) said,“Allah created an “ism” with letters. These letters had no sound. This letter was silent. This “ism” had no physical body. It had no limit. It was hidden from all the senses. Allah declared it His Kalima (sign).” It has been clarified from the saying of Masoom (as) that the Kalima was at the level of revelation of wahadat. It contained all the attributes of tawheed. Neither was it in any specified place nor was it for a specific time. It had no limit. It has no body. It has no dimension. None of its attributes were revealed. No one knew to pray to Him. Except for wahadat, there was no other aspect. Because there was nothing created which had any effect on it. There was no sense which could recognize it. We know only five senses. Through these senses we recognize the whole universe. The Creator of these senses knows how many He actually created.

Masoom (as) said, “Among all the senses which Allah has created, there is not one among those which can recognize the Kalima of Allah (signs of Allah). Through this Kalima (sign) the people were to understand what tawheed is. This is that level where you cannot find any difference between Creator and creation, Worshipper and Worshipped, Rabb and Slave, Needy and the Fulfiller, except this He is One in and of Himself. The other is from Him.”  Here we will again mention the writing of Mr. Khoemeni(Misbah ul Hadiya alil Calipha wal Wilaya ) which we have previously mentioned earlier in our book.

“Moula Ali (as) has all the same attributes as the Oneness of Allah, and He has full command over all of those attributes. He also has full command over the whole of creation of Allah, but He never revealed these attributes in their full detail to the people because these attributes in their full sense can only be known and seen by Allah.”

Who is the Kalima Nama? You have already read the Khutbat Tuttunjiya where Moula Ali (as) said,“I am the Kalimatul Allah who created the whole universe and established its timings.”

Second Proof- Organization

The time of ignorant debates regarding whether or not this universe created itself has passed. The time has also passed when it was believed that a particle is the creator of the universe. So much has been said and written on these absurd topics but we will not write anything like this in our book because man does not need these shaitanic ideologies. So we will just avoid this. We will only discuss things using our intellect and by bringing proofs. Our second proof is “tarteeb” (organization) which can be found in the Creator.

The eyes see and the intellect ponders upon the organization of this whole universe. There is such discipline and organization that every one creation is linked to another. This organization is proof of the one who organized this.

If someone leaves his room in such a state where his bed is unmade, his pillow is thrown upon one side, his blanket the other, his books are scattered all over the floor, his papers and pens are here and there, but upon re-entering his room, everything has been organized and returned to its place. Can even the most ignorant of ignorant think that this room organized itself? When you cannot imagine this for a small room, then what type of person will imagine this whole universe was organized by itself. Man denies these realities due to his ignorance. He has presented his ignorance as proof of these realities, but ignorance can never be brought forward as a proof. You will understand fully after reading this example. If a blind person enters an extremely organized room, then he bumps into an object in the room which is in its proper place. He will immediately become angry and start cursing the one who made this object and the one who put it there. It was only an example. Now I will tell you another incident which I was an eye witness to. Once I was attending a funeral at a cemetery. One person whose eyesight was very weak was also there. Whenever there is a lot of rain, many graves become damaged.

One grave had become extremely damaged. This man’s foot hit the grave and he fell into the grave. He became buried alive. After much struggle, the people were able to free him from the grave. When he came out, he was so angry, and said, “These ignorant people put graves in people’s way. They do not care about those who are walking here.” He was swearing at the grave and at the one who made it. He did not look at his own eyesight. It was neither the fault of the grave nor of the one who made it. It was the fault of his own eyesight. When people do not understand the purpose of creation of the universe deny, it is simply due to their ignorance. These are the same people who deny the Creator of the whole universe.

Third Proof- istarar e kainat (arrangement of universe)

We see in this world every being is forced to perform its purpose of creation. Whatever place has been designated for it, he cannot move from that spot. Sun, moon, stars, trees, mountains, rivers, oceans, every particle of this universe is forced to remain in its place. All the parts of the human body are forced to perform their designated duties. It does not matter how much someone tries to see through his nose or smell through his ear. He will never be able to do this. Humans are independent only concerning his niyyat (intention). He is also free in his actions, but in some ways even his actions are also dependent upon the will of Allah. This is istarar. One thing which is in the state of istarar is called mustir.  The istarar is a proof that there is someone who makes it mustir. If you see a rock flying through the air, you will never think it is flying of its own accord. You will immediately understand it was thrown by a person.

Even though you did not see the person who threw the rock, you believe the person exists. I only saw the rock flying in the air, but my intellect knew it was thrown by someone. This is the same intellect which knows there is a nafs and ruh (soul) inside of me even though it did not see this nafs or ruh. The same intellect also thinks about the creator of this ruh and nafs, but its limitation is the knowledge of a Creator. It cannot go beyond this. In the

same way he is aware of the presence of nafs and ruh but does not understand its reality.

It is an authentic principle of science. Nothing can move until a third party has an effect on it. We see every particle of the universe is moving. This movement is a proof there is a force that is making it to move. Quran revealed this reality in these words,“I swear by the earth and the one who moves it”. We mention these proofs in order to satisfy our readers who are not use to hearing these kinds of proofs. In reality, there is only one proof of tawheed and that is wilayat. Wali e Muttaliq (as) is the only source from which we can gain marifat tul tawheed (recognition of Oneness). He introduced tawheed through His knowledge, commandment, power, and His servitude. When man sees all of His wonders, and then examines His Sajda (prostrations), then man will understand He also has a Rabb (Lord). Then man thinks when this is the Wali of Allah who has knowledge of the whole universe, who has command over the whole universe, who is the creator of the whole universe, who gives rizq (sustenance) to the whole universe, what will be the greatness of His Rabb for whom He is performing this sajda (prostration)? Who is this Rabb for whom He sheds tears while performing prayers? Who is this Rabb for whom He asks for His own sustenance from? At this point, man finds nothing except astonishment.

This astonishment is the marifat (recognition) of Allah.

Opposite of Wilayat-Shirk

We have proven this in our book “Kashaful Haqaiq ” through the sayings of Masoom (as). There are three kinds of sins. One kind, which can be forgiven, is “Haqooq Allah” (prayers, fasting, hajj, zakat, etc). Second kind is “Haqooqul Ebaad” (rights of people). You will be questioned regarding this on the day of judgement. The third kind, which can never be forgiven, is shirk. To prove our point we will present these Quranic ayahs.

4. Sura an-Nisa (The Women) 48: “Verily Allah does not forgive the shirk apart from that whomever Allah wishes, He forgives.”

5. Sura al-Maida(The Table) 72: “Verily whoever will do shirk against Allah. He has declared jannah (paradise) as haram (unlawful) for him. We have chosen the fire of hell for him.”

6. Sura An’aam (The Cattle)  82: “Those who believe and did not oppress their iman for them is peace. They are the rightly guided.”

InTafseer Safi page no. 158-159 ref Tafseer Majma ul Bayan , Ibn Masood narrates, when this ayah was revealed, the people did not like this. They said “O’RasoolAllah (saw)! Which one amongst us has not oppressed his nafs?” RasoolAllah (saw) replied, “This is not as you think. The true meaning of this is shirk.” It has been narrated inTafseer Ayyashi , when someone read this ayah and asked, “ Is zina (adultery) included in this oppression?” RasoolAllah (saw) replied,

“I seek the shelter of Allah from zina, but in this verse zina is not included amongst the meanings of oppression. However, this zina (adultery) is a major sin. If someone with a sincere heart asks for forgiveness, Allah may accept his repentance.”

Now there is no doubt regarding this. The first two sins are not related with the day of judgement or with the eternal wrath of Allah. On the day of

judgement only the sin of shirk is related with the hell and the eternal wrath of Allah. The first priority for every person is to avoid shirk. You cannot avoid something until you gain its marifat (recognition). It is compulsory on every person to fully know and understand what is shirk and then he must avoid it.

Explanation of Shirk

Shirk is commonly believed to be when a person believes in more than one god or believing in someone other than Allah as if they are Allah. We will ponder upon the true meaning of shirk. InBab e Tawheed, it has been explained that the marifat (recognition) of the Mahzer e Tawheed is the true tawheed. All these attributes and actions, which are associated with Allah, are revealed through this Mahzer (manifestation) These Mahzers, as well as Their attributes and Their actions, are also “mushood” (witness) upon us. We have to gain Their marifat (recognition). This is the true explanation of tawheed. Shirk is the opposite of tawheed. Whatever is opposite of tawheed will be shirk. It means if you deny the attributes and actions of these Mahzer e Tawheed even if you are following that god which you have created in your own mind, this is the most comprehensive explanation of shirk and we will prove this in our next pages.

Kinds of Shirk

Scholars have mentioned two basic kinds of shirk. Shirk e Jalli (open shirk) and Shirk e Khafi (hidden shirk). There are two kinds of Shirk e Jalli (open shirk). Shirk fi Zaat (shirk in the beliefs of the Oneness of Allah) and Shirk fil Ibadat (shirk in acts of worship).

Shirk fi Zaat

The explanation of shirk fi zaat which we find is to associate someone with Allah. For example, the religion of Sanoya believes in two gods. One god is the god of good deeds. The other is the god of bad deeds. The ideology of Taslis in which god is separated into three beings such as believing Hz Isa (as), Bibi Mariam (as), and Allah became one. I must say this explanation makes no sense. Just think for a moment and you will immediately realize to associate someone with Allah is impossible because the distance between Allah and His creation is so great. We are unable to recognize even the smallest part of creation. Then how is it possible to recognize Allah directly? Whatever knowledge we gain it comes from the attributes. We will never be able to understand the reality of creation. In present time, the most powerful authority is science. Its job is to find out the realities and origins of creation. The people who study science are very well aware of the fact that science has only made initial discoveries regarding creation. For a moment, we shall leave us, the incomplete creation, on one side and look only at Masoomeen (as). Even the Prophet of Allah (saw) prayed to His Lord,“O’ My Lord! Bless Me with the knowledge of the realities of Your creation.” When we are not fully aware of the creation, then how can we know about our Creator? When we have no knowledge about our Creator, then how can we commit shirk? If we want to put water in the milk, it is necessary we have knowledge regarding milk as well as water. These two things must also be present. Only in that instance can

combine these two things. Who has this courage even to think about shirk regarding Allah? We will not waste our energy, or yours, on this topic. The only people who waste their time upon such false ideologies are those who consider the religion as a game of chess for fun.

Shirk fil ibadat

The other kind of shirk e jalli (open shirk)  is shirk fil ibadat. As it is stated inSura al-Kahf (The Cave) ayah 110, “So the one who hopes for a meeting with his Lord, let him do righteous deeds and do not associate anyone in the ibadat of his Lord.” I have read so many explanations of ibadat. I have thought very deeply upon each and every explanation given for ibadat.  After much thought, the explanation, which I have accepted, I am now presenting to you. However, I do not force you to accept my explanation. If ibadat is considered sajda and rukoo, then it will be wrong. InSura Yaseen ayah 60-61, Allah says, “O’Children of Adam! Did I not take the promise of allegiance that you will not worship  shaitan?” This ayah is telling us the majority of people are worshipping shaitan. If the meanings of ibadat are namaz (prayer), roza (fasting), etc, then you will not find any person who is praying to shaitan. Who is there which reads namaz for shaitan? Who is there which fasts and does hajj for shaitan? Ibadat is not related to these things. In reality, ibadat is absolute obedience. The obedience of shaitan is considered as ibadat to shaitan. We see Allah has declared the obedience of Muhammad (saw) and Aal e Muhammad (as) as wajib (compulsory) upon us. We all know none of us pray to these sacred personalities. Then what is the obedience that will declare the ibadat of Allah? After thinking a lot on these points, the explanation I have come to is this:

“the obedience of the one who is not in the obedience of anyone is called ibadat”.  It then becomes quite clear the only one who is not in the obedience of anyone but everyone is under His obedience is Allah. When He ordered us to obey someone and we deny this and obey others, this is shirk fil ibadat. The practical examples of this you can find in your daily life. I will mention only one hadith at this time.

Usool e Kafi Kitab e Aql chapter 19 first hadith , this is not the literal translation of this hadith. It is its true meaning.

Narrator says, he readayah 31 of Sura Tawba in front of Imam Jafar Sadiq (as) and asked its meaning. “and they left Allah and made as their Rabb their scholars and priests. ” Imam (as) replied, “The scholars and priests did not invite Christians to worship their nafs. If they had invited them, the people would never have accepted. What their scholars and priests did was to  make the halal (lawful) become haram (unlawful) and the haram become halal. Instead of Allah’s order, they established their own orders. So the Christians obeyed their scholars blindly and prayed to them unintentionally.”

This was shirk e jalli (open shirk). It cannot only be seen but it can be easily recognized by anyone. It  also can be avoided. However the most dangerous is shirk e khafi, which cannot be seen. In fact most of the time ,due to lack of knowledge, man becomes stuck in the web of shirk e khafi. He does not even realize he has become stuck in this shirk.

If he does not use his intellect and remains in this shirk for some time, then it will become impossible for him to come out of this web. He thinks he has belief in tawheed, but in reality he is committing shirk. There are three kinds of shirk e khafi.

Shirk fi safaat (shirk in attributes)

Shirk fil fail (shirk in acts)

Shirk fil amr (shirk in commandment)

Shirk fil safaat (shirk in attributes)

All that has been written regarding tawheed circulates around the first sentence of the first sermon of Moula Ali (as) in Najul Balagha. I dedicate this sentence to you, the readers. Moula Ali (as) said, “The beginning of the religion is recognition of Allah. The perfection of recognizing Him is to testify Him. The perfection of testifying Him is to believe in His Oneness. The perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him

attributes, because every attribute is different from that to which it is attributed and everything to which something is attributed is different from the attribute.”

Moula Ali (as) said the first thing is marifat of Allah. It is quite clear that marifat (recognition) can begin from attributes. Therefore, the meaning of the marifat of Allah is to gain the marifat (recognition) of His attributes. It has also been proven from this saying that the attributes of Allah are not Allah. Moula Ali (as) has clearly said attributes and Allah are two different things. Shia scholars have been writing the attributes of Allah are Allah, but no one until today could explain its mehfoom (meaning). Despite of this claim, they associate His attributes with Him. Practically they follow others’ beliefs. If they deny this, then we have a right to ask them to explain Allah is Alam. Allah is  All knowing. Allah is Qadir. Allah has full commandment. Allah is Khaliq o Raziq. Allah is creator and sustainer. What is the meaning of these sentences? How can you declare Allah and His attributes to be the same when it is an impossibility? The sayings of Masoomeen (as) are a proof of this impossibility.  If you have no knowledge regarding the attributes of Allah, then you cannot claim this to be absolute tawheed. The end result will be the creation of doubts and this is shirk. As long as this word attribute is associated with Allah you cannot deny the dimensions of this attribute. For example :

      Attribute is a limitation. For example, Alam is one whose knowledge is limited. Raheem is one whose mercy is limited. Whoever has the attribute of raheem (mercy) cannot have the attribute of qahhar (subduer). These two attributes cannot be in one being at the same time. The same way qahhar (subduer) is limited with qahar. If you believe His attributes as His Oneness, then you are limiting Allah. Allah cannot one moment be al-Raheem (Most Merciful), then the next become al-Qahhar (Subduer). This constitutes a change in being. Allah does not change from one attribute to another.

Attributes must be explained. Explanations are dependent upon words. Words are a creation. If you include His attributes as part of the true meaning of tawheed, then you must also believe Allah is dependent upon His creation. Imam Zainul Abdieen (as) said in “Al-Tawheed ”, “Allah

cannot be praised by using limits. Our Lord is the greatest. Our Lord is greater than attributes. Then how can He be praised with limited words while Allah has no limits?” Every person possesses each attribute at a different level. Therefore this is a proof tributes can be divided. Attributes are a mixture of words and are limited in their explanations and meanings.

 Attributes can be examined. An attribute cannot be explained until you have examined it. As the body can be seen due its physical appearance, the same way attributes can be accepted and examined by its appearance. If it is beyond examination and intellect, then it cannot be an attribute nor can it be explained. Attributes are related to tongue, pen, or feelings

You have seen if you use the word attributes for Allah, then it will create so many doubts that you will not be able to believe in tawheed. There is no other way except believing Allah is only one. His attributes can only be used in the sense that He is the creator of attributes. This is they only way we can keep from losing our iman.

This is the belief we were taught by Masoomeen (as). In reality, His attributes are revealed from Himself. Like when we see some signs of knowledge in a person, we assume him to be a great scholar. When we see the universe, we assume it to have a Creator. When we see signs of intellect or wisdom, we know this is a very pious person. When we see the signs of creation or rizq (sustenance), then we know there is a Creator and Sustainer. This is the reason whenever anyone asked Masoom (as) "What is the meaning of the saying “Allah is knowledgeable”? Masoom (as) replied, “It means He has created someone who has knowledge regarding the whole universe. He created someone who has full command over the whole universe.”

We cannot understand any of Allah’s attributes in their true sense. Whatever we imagine, in our own minds, an attribute of Allah to be, we always imagine it to be at its highest level because we believe Allah to be above His creation and without any fault. As Imam Muhammad Baqir (as) said,“Whatever you imagine tawheed to be in your mind, it is limited by your intellect, but Allah has no limit .” Because an ant has a stinger, it also believes Allah has a stinger. It believes Allah has every attribute and it does not believe in any incompletion. The people try to prove Allah is pure and free from every incompletion through His attributes. Scholars have only explained the meanings of “Sifaat e Sabootia” (attributes which prove the existance of Allah) and “Sifaat e Salibia” (attributes which prove Allah is self-subsisting). In reality, it is impossible to understand the attributes for His “zaat” (self). Scholars have declared those attributes which are “Sifaat e Sabootia” to be “Sifaat e Salibia”. It means if Allah is All Knowing then He cannot be ignorant. If He is al-Qadir (The Able), then He is not dependent upon anything. According to the scholars, if an attribute of Allah is away from any sort of fault or incompletion, then it is the true attribute of Allah. If you are not aware of the reality of something, then you cannot attribute any description to it. Whatever attributes we suggest for Him, it is a creation from our own minds.

This is the real shirk. As Imam Muhammad Baqir (as) has said, “A person, who will place limits upon Allah either by his intellect, illusions, or

thoughts, then he will create an imaginary god for himself. Allah is far above the imaginings of man.”

There is only one absolute way to avoid shirk. That way is to believe in Allah as being One Essence. This belief was introduced by His Wali e Mutalliq (as) who is the trustee of all the attributes of Allah. His attributes are the attributes of Allah. When you attribute these attributes to Allah, this is the real shirk.

Allama Bu Ali Shah Zaidi writes in his book “Shia Mazhab kay Usool e Deen First Edition page no. 95” , “The foundation of iman (faith) is the words, attributes, names, and actions which Allah associated with Himself. We must accept them and consider them as a source of marifat. We must use them for prayers and His remembrance.

In this way we can avoid kufr (disbelief). Then we must believe these attributes, actions, and names are in reality for the one whom Allah revealed from Himself. Whoever recognizes this foundation of iman will be successful. If one could not recognize this foundation of iman, then he will fall in the valley of shirk. He will burn in the hell forever. The meanings of shirk fi safaat is to associate any attributes with Allah and deny these attributes for Moula Ali (as).”

Shirk fil fail (shirk in actions)

Shirk fil fail is to have the belief the actions Allah has associated with Himself are actually done by Allah Himself.

For example creation, taking of life, giving of rizq (sustenance), etc. The reason for this is the act is “hadis” (hadis is a thing, which is not present but becomes present only after its completion and it can be changed). While Allah has not such a thing. If we believe this, then we will believe Allah can be changed which is impossible. Allah is only one “zaat” (self). Nothing can enter Him and nothing can come out of Him. Allah says regarding Hz Adam (as), “When I created the physical

form of Adam, then I will blow a “spirit” inside of Him.”

So now will you think (maaz’Allah) that Allah is like a potter who makes the physical forms of human creation from the clay and then blows “spirit of life” into them? In reality Allah has appointed some of His Trustees to do these acts on His behalf. The acts we associate with Him are a source for us to worship Him. In reality these actions are done by His Trustees but Allah calls these actions as His own. His every act means His order. He is a creator in the sense that He orders to create. He is mohi. He gives life in the sense He orders life to be. He is mommeet. He gives death in the sense He decrees a time of death for His creation. What was the purpose of creating His calipha if Allah was suppose to do all of these acts Himself? Calipha is one who does all of these acts on behalf of His Creator. This is that secret which the people have denied to Masoomeen (as) out of their own ignorance. When Moula Ali (as) says, “I am the one who created this universe. I am the one laid this earth. I am the one who established the mountains. I am the one who made the rivers to flow. I am the one who gives death, and I am the one who gives life. ” When people heard this, their ignorance made them become so frustrated. Immediately they issued fatwas

of shirk. They are unaware of this truth. If you will even think against the sayings of Moula Ali (as), then you are the one committing shirk.

We have already explained the marifat of the Mahzer e Tawheed is the real tawheed. Because shirk is the opposite of tawheed, if you ascribe the attributes of the Mahzer e Tawheed to any other being even if that being is simply a creation of your own mind or if you deny the attributes of the Mahzer e Tawheed are the same as Allah, then you have committed shirk. This is the most comprehensible explanation of shirk. Because Their attributes and acts are those same attributes and acts which Allah has associated with Himself. We will consult the Quran regarding the true meanings of shirk fil fail and acts of Allah in order to prove our claims.

18. Sura al-Kahf (The Cave) 51: “Will you choose him (shaitan) and his seed for your protecting wali instead of Me, when they are an enemy for you? Calamitous is the exchange for evildoers. I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for My helpers.”

In this ayah, Allah has mentioned a few attributes of Wali e Haqq.Wali is a witness on the whole of creation. If we ponder a little upon this ayah, then a couple questions will come in our minds. What was the need for a witness? Neither has anyone asked for the witness nor does this witness provide any benefit to creation. Which attribute of wali is revealed from this witness? Simply being witness to something does not prove any greatness. Even we ourselves are witness to thousands of incidents. Even though we are an eye witness to these incidents, it has no effect on our status. Nor are we responsible for the incident occurring.

This witness was silent from the tongue or from the action. Was there such a situation that Allah was creating and then they became silent spectators? Or they were giving witness by their tongues saying, “yes you have finished creating this. Then you will create that.”  Or they were creating things themselves and they were a witness to Allah’s act of creation?

 Now if you ponder upon these three questions, then you will not find any other way except this witness was by action. Its purpose was the acceptance of tawheed. It was a means to tell that Allah is the creator in the sense that His Mahzer keeps creating and keeps giving witness of His power of creation. This Mahzer creates and the association goes to Allah. The purpose is to express His attribute of creation. This Mahzer does the physical act of creation and is also witness to Allah giving the order of creation. This attribute, which can never be understood by the limited intellect of humans, must be proven through His Mahzer. All the creation believes this Mahzer is creator by the orders of Allah.

Wali e Muttaliq is the power of Allah

At this point, you have to believe all the attributes and acts of Allah are revealed through the Wali e Muttaliq. In Quran Allah has mentioned all the parts of Wali e Muttaliq that He uses to perform these acts.

Then He associates these parts to Himself. Ayanullah (Eyes of Allah), Yadullah (Hand of Allah), Uzanallah (Ear of Allah), Lissanullah (Tongue of Allah). Not only this but Allah has also declared His Wali e Muttaliq as His

Nafs (Self) who performs acts with these parts. If you will include some other, even it be a creation from your own mind, in His Wilayat or His acts, then you are committing shirk.

Now it has been proven the Trustee of the acts of Allah is the Wali e Muttaliq. So now with the help of Quran, we will briefly look at those acts that Allah has associated with Himself. If you include any one else in these acts, then that is shirk.

30 Sura ar-Room (The Romans) 40: “Allah is He who created you and then sustained you, then causes you to die, then gives life to you again. Is there any of your (so-called) partners (of Allah) that does such as this? Praised and Exalted be He above what they associate (with Him)!”

There are four acts of shirk in this ayah which people commit.

creates

gives sustenance

gives death

brings back to life

Allah is making a challenge regarding these four acts. He is stating that no one except Him can do these things. If someone associates these acts to any one other than Allah, He is a mushrik. We have proven our claim through this point. It has been decided that the Wali e Muttaliq of Allah is the trustee of all the acts of Allah. This world has seen the Wali e Muttaliq do these acts again and again. This is an undeniable proof that if you deny or associate these four acts to any one else, even if it is that god which you created in your own mind, this is the true shirk.

Sura Yunus 34-35: “Say: is there any of your partners which you ascribe unto Allah that produce creation and then reproduce it? Say: Allah produces creation, and then reproduces it. How then are you misled? Is there any of your partners which you ascribe unto Allah that leads to the truth? Say: Allah leads to the Truth. Is He who leads to the Truth more deserving to be followed or he who finds not the way unless he is guided. What ails you? How judge you?

There are three acts of shirk mentioned in this ayah:

first creation

second creation

guidance

This is the meaning of the saying of Moula Ali (as), “I am the one who creates, I am the one who gives death, I am the one who brings the dead back to life, I am the one who will resurrect the dead from their graves. The creation will return back to Me .” This is the meaning of the saying of Imam Muhammad Baqir (as), “One who Allah guides, He guides them through Moula Ali (as) .” If someone denies these acts of wali or associates them with any other person even if it is a god they have created in their own minds, it will be an act of true shirk. Sura Momin ayah 42: “You ask me to commit shirk and kufr against Allah of which I have no knowledge.” This is the same shirk which Allah warned all prophets about even RasoolAllah (saw). Allah says in Sura Zumr ayah 65: “And verily it has been revealed unto you as unto those

before you saying: If you ascribe a partner to Allah your work will fail and you will indeed be amongst the losers.”

Manaqib ibn Shahr Ashoob First Edition page no. 434, in the tafseer of this ayah Shah Abdul Azeem narrates from Imam Jafar Sadiq (as), “A man from the tribe Bani Adi said, “The Quraish gathered in my house.” Then we went to RasoolAllah (saw) and said, “O’RasoolAllah (saw)! We quit worshipping idols and we follow You. (we quit apparent shirk). Now include us in the wilayat of Ali (as) ibn Abi Talib (as) so that we will become a part of that wilayat.” At that time Gibrael (as) came to RasoolAllah (saw) and said, “O’Muhammad (saw)! If You included them in the wilayat of Moula Ali (as), You will be amongst the losers.”

In brief having the belief that every attribute and act which Allah has associated with Himself is done by the Wali e Muttaliq is the real tawheed. If you deny these acts from the Wali e Muttaliq and associate them with any other even if it is a god created from your own mind, is the real shirk. The belief you consider as the real tawheed is in reality the real shirk. And the belief you consider as shirk is in reality the real tawheed.

Shirk fil Amr

In order to understand shirk fil amr, we will consult Suraal-Qasas (The Stories) ayah 68: “Thy Lord brings to pass what He wills and chooses. They have never any choice. Glorified be Allah and Exalted above all that they associate with Him.” It proves from this ayah that only Allah can appoint someone to act on His behalf. This is the point where we can understand shirk fil amr.

So believing in one other than that which Allah has appointed or denying the one, which Allah has appointed to act on His behalf, is shirk fil amr. When you deny Amr e Khuda is the one, which was appointed by Allah, it is considered as, shirk. If you deny the orders of Sahib e Amr Himself who was appointed Allah, it is also a shirk. One who Allah has declared as His Wali e Amr and you leave Him and follow another of your own making, this is also shirk fil amr. Here are the sayings of Masoomeen (as):

Usool e Kafi Kitab Hujjat chapter 84 hadith 1 , Imam Jafar Sadiq (as) said,“When you associate another with the Imam who was appointed by Allah, it is the same as if you have associated a partner with Allah Himself.”

Usool e Kafi Kitab Hujjat chapter 14 hadith 1 ,Imam Jafar Sadiq (as) said, “If you disobey Moula Ali (as) regardless if the matter is small or big, you have done shirk against Allah.”

Usool e Kafi Kitab Hujjat chapter 108 hadith 7, Imam Jafar Sadiq (as) said, “One who has associated a partner with Moula Ali (as) is a mushrik.”

Manaqib ibn Shahr Ashoob First Edition page no. 461 , in the tafseer of this ayah (and we will punish for shirk ) shirk is the association of any one with Moula Ali (as).