l'attestation " Ali est l'emir des croyants " (Azan, tachaoud, wudhu, salutations abrahamiques .. )

[tourab]

salam,

dire alyun wali Allah, est un péché pour vous tendulkar?

refutation sur les accusations des opposants aux chiites de answering ansar en anglais concernant Alyun wali Allah


3. Adhan (call to prayers)
Once we have established the legitimacy of saying Aliyun Waliyullah as part of our Kalima then
it is natural that no objection should be said if do likewise in Adhan. Unfortunately, since Nasibi
find hearing the name of Ali (as) unpalatable, hearing this blessed name on speakers brings
them into fit of anger! That is why in Pakistan they have constantly pushed for the banning of
the Shi’a adhan, since they have made additions that contravene the Shari’ah. Whilst the
arguments in regards to Kalima are indeed applicable here, we shall dedicate this chapter to
placing the Sunni Adhan under the microscope and will then leave it to our readers to decide
whether Mu’awiya’s children have any right to raise objection against us.
38.The Sunni Adhan
The Adhan of the Ahl’ul Sunnah comprises of fifteen words and clauses in all. The Adhan is as
follows:
•
ALLAHO AKBAR (4 times)
God is Great
•
ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
I bear witness that there is no God but Allah
•
ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
I bear witness that Muhammad (S.W.) is the Messenger of Allah
•
HAYYA A'LASSALAAH (2 times)
Hasten towards prayer
•
HAYYA A'LALFALAAH (2 times)
Hasten towards prosperity
•
ALLAHO AKBAR (2 times)
Allah is Great
•
LAA ILAAHA IL-LALLAAH
Total – 14
This is the Adhan which that the Ahl’ul Sunnah believe was initiated by the Holy Prophet (s). Of
interest is the Adhan that Holy Prophet (s) taught to his companion Abu Mahdhura according to
Mishkat al Masabeeh, Chapter of Adhan comprises of nineteen clauses and statements, not
fourteen:
It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan which
consisted of nineteen words/clauses and Iqamat consisted of seventeen
words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal, Imam
Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.
Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140
Can the Ahl’ul Sunnah bring their Adhan in line with the Adhan of nineteen clauses as described
by the tradition? These Nasibi accuse the Shi’a of changing the Adhan, could they kindly
respond to this Hadeeth, on that proves that they have removed six clauses from the Adhan.
Although it is not incumbent on us to accept this Hadeeth, (since it is a non Shi’a source) the
Shi’a Adhan is closer to this Hadeeth as it contains twenty clauses.
39.Shi’a Adhan
•
ALLAHO AKBAR (4 times)
God is Great
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Page 23 of 41
•
ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
I bear witness that there is no God but Allah
•
ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
I bear witness that Muhammad (S.W.) is the Messenger of Allah
•
ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)
I bear witness that Ali is the representative of Allah
•
HAYYA A'LASSALAAH (2 times)
Hasten towards prayer
•
HAYYA A'LALFALAAH (2 times)
Hasten towards prosperity
•
HAYYA A'LA KHAYRIL AMAL (2 times)
Hasten towards the best of action
•
ALLAHO AKBAR (2 times)
Allah is Great
•
LAA ILAAHA IL-LALLAAH (2 times)
There is no God except Allah
Total - 20
One point to be noted is that we have mentioned "La illaha ilallah" only once due to "Al-hujatu
lilhadham min muslimat" otherwise it is recited twice in the Shi’a Adhan being desirable like the
other clauses.
If the Sunnis were to add "As-salatu khair al-min an-Naum" i.e. 'Prayer is better than sleep' to
the Adhan it would increase the number of statements to seventeen but that this creates
another headache since this was never taught or practiced by Holy Prophet (s) rather it an
innovation of Umar bin Khattab during his reign who added it to the morning prayers.
40.Inclusion of the statement ‘prayer is better than sleep’ was an
innovation of Umar bin Khattab
1. Muwatta of Malik, Book 3, Hadeeth Number 3.1.8
2. Al-Farooq by Allama Shibli No’mani, page 295, published in Karachi.
3. Muwatta Imam Malik, Dhikr e Adhan.
4. Izalatul Khifa, volume 3, page 328, Sunan e Adhan.
5. Kanz al Ummal volume 4, page 270, Dhikr e Adhan.
6. Seerat AL Halbiya, volume 2, page 303, Dhikr e Adhan.
7. Naill al-AWtar, volume 2, page 43.
8. Sunan al-Kubra, page 425, by al-Beyhaqqi.
9. Tareekh Baghdad, volume 9, page 409.
10.
Mishkat al Masabeeh, Volume 1 page 142
Muwatta:
Yahya related to me from Malik that he had heard that the muadhdhin came to
Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he
said, "Prayer is better than sleep," and Umar ordered him to put that in the adhan
for subh.
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved

 

[sam]

salam salam,

Salâm salâm,

Cette formule selon certain faqih est autorisé à condition qu'elle
ne soit pas considérer comme faisant partie intégrante de l'appel à l'Office (Azhan).

Courte explication ci-dessous :

Pourquoi dites-vous dans l’Adhân (l'appel à la prière) - (J'atteste que Alî est le walî de Dieu)​

 

[tourab]

41.Umar’s confession that "As-salatu khair al-min an-Naum" is an
innovation
We read in Musnaf Abdulrazaq:
عبد الرزاق عن ابن جريج قال
: أخبرني عمر بن حفص أن سعدا أول من قال : الصلة خير من النوم في
.
خلفة عمر... فقال : بدعة ثم تركه ، وإن بلل لم يؤذن لعمر
Umar bin Hafs said: 'Saad was the first one who said 'Prayer is better than sleep'
during the reign of Umar... he (Umar) said: 'It is an innovation (bidda)' and then he
abandoned it and Bilal never performed Adhan for Umar'.
M usanaf Abdulrazaq, Volume 1 page 474 Tradition 1829
Note:
In Saheeh Muslim the Adhan that is quoted on the basis of Umar’s narration does not
include the words "As-salatu khair al-min an-Naum", the same is the case with another Adhan
narration in Saheeh Muslim as narrated by Abi Mahzoora.
One point to keep in mind is that the Ahl e Sunnah scholars refer to the term "As-salatu khair
al-min an-Naum" as Tasweeb.
In this connection we read in Hidaya e Awaleen, page 84, on border 14:
“
A real example of Tasweeb was the term “Prayer is better than sleep” and even
that was restricted to the morning prayers.
42.Ibn Umar deemed tathweeb an innovation
Let us read the testimony of non other than the son of Umar regarding Tathweeb:
عبد الرزاق عن ابن عيينة عن ليث عن مجاهد قال
: كنت مع ابن عمر فسمع رجل يثوب في المسجد فقال
.
: اخرج بنا من ] عند [ هذا المبتدع
Mujahid said: 'I was with Ibn Umar and then he heard a man reciting Tathweeb in
the mosque, thus he (Ibn Umar) said: 'Let us go away from this innovator
(mubtadie)'
M usanaf Abdulrazaq, Volume 1 page 475 Tradition 1832
Mujahid bin Jabir:
Ibn Hajar said: 'Thiqah' (Taqrib al-Tahdib, v2 p159). Laith bin Abi
Salim:
Ibn Hajar said: 'Seduq' (Taqrib al-Tahdib, v2 p48). Sufyan bin Auyyana: Ibn Hajar
said:
'Thiqah' (Taqrib al-Tahdib, v2 p611). Abdulrazaq bin Humam: Ibn Hajar said:
'Thiqah'
(Taqrib al-Tahdib, v1 p599).
These Nawasib keep on demanding that the Shi’a refrain from reciting
'Ali un-Wali Allah
perhaps they could direct us to the Quranic verse or authentic Hadeeth that has given them the
green light to recite
'Prayer is better than sleep' in the Call for prayers. If the Adhan does
not become void with the inclusion of
'Prayer is better than sleep' then the same is the case
with the recitation of '
Ali un-Wali Allah'. If the Ahl’ul Sunnah say that 'Prayer is better than
sleep'
is recited in order to wake the people from sleep, then we will respond by stating that
we recite
'Ali un-Wali Allah to wake the ignorant masses from their unconscious state, one
wherein they have no knowledge of Wilayah of Ali bin Abi Talib (as).
When the cunning Nawasib realized that the above cited testimony of Ibn Umar will unveil the
Bidah of Tathweeb introduced by their hero, they had no other choice than to fabricate another
tradition in order to cover up the statement of Ibn Umar which we read in Sunan Abo Dawood:
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved
Page 25 of 41
Muhammad bin Kathir narrated from Sufiyan from Abu Yahyah al-Qatat from
Mujahid: 'The statement 'prayer is better then sleep' was said during Dhuhr and Asr,
that is why Ibn Umar said it was Bidah.'
The weakness in this fabrication comes from the narrator Abu Yahyah al-Qatat about whom
Imam Ibn Hajar said:
'Unreliable' (Taqrib al-Tahdib, v2 p490), Imam Yahya bin Moin said:
'Weak'
(Tahdib al-Kamal, v34 p402), Imam Nisai said: 'Not strong' (Tahdib al-Kamal, v34
p402).
43.Tawoos's testimony that Tathweeb didnt exist during the time of
Prophet
We read the following testimony of one of the famed Tabayee namely Tawoos:
Hassan bin Muslim said: 'Someone questioned Tawoos: 'When was 'Prayer is better
than sleep' was said?' He replied: 'This recitation did not exist in Adhan during the
days of the Holy Prophet (s). During the reign of Abu Bakr, Bilal had heard a caller
(Moazzin) recite this phrase, therefore he too included it in the Adhan. After the
death of Abu Bakr, Umar had said that they should stop Bilal from practicing that
innovation but later on Umar forgot it, hence it is still practiced''.
Kanz ul Ummal, Volume 8 page 367 Tradition 23251
44.Imam Shafiyee did not believe Tathweeb to be the part of Sunnah
Unlike to general Sunni perception about Tathweeb being something prescribed by Prophet ,
one of the four Imams of Sunni school namely Imam Idrees Shafiyee did not believed
Tathweeb to have its root in Islam, as he stated in his authority book al-Umm, page 104:
ول أحب التثويب في الصبح ول غيرها لن أبا محذورة لم يحك عن النبي صلى ال عليه وسلم أنه امر
بالتثويب فأكره الزيادة في الذان وأكره التثويب بعده
"I dislike Tathweeb in morning (Adhan) and so the other (Adhan) because Aba
Mahdhura didn’t narrate from the prophet (s) that He (s) ordered to recite
Tathweeb, thus I dislike adding it to Adhan and dislike Tathweeb after it".
45.Traditions falsely attributed to the Prophet (s)
In order to absolve Sahaba from the sin of introducing Bidah of Tathweeb, the staunch
followers of Sahaba fabricated some reports and attributed to Holy Prophet . Let us have a
look at some of those reports alongwith an analysis of their authenticity:
Tradition One to Three
We read in Sunan Abi Dawood, Volume 1 page 189:
Abdulmalik bin Abi Mahdhura narrated from his father from his grandfather [i.e. Abu
Mahdhura] that he said "O! Allah's Apostle, bless me with the knowledge of Azan
(call for prayer)" He perambulated his hand over my forehead and said:
you shall loudly say Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
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Page 26 of 41
And if it is call for the morning prayers, then "Prayer is better then sleep" shall be
said, twice. Then Allah is Great (twice), no god except Allah (twice)
Al-Bayhaqi in his Sunan, Volume 1 page 394 recorded this tradition with the following chain:
'Abu Ali al-Rudbari narrated from Abu Bakr bin Dasa from Abu Dawood from
Musadad from al-Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi
Mahdhura from his father from his grand father'
In Sahih Ibn Habban, Volume 4 page 578 we read a similar tradition having the following chain
of narration:
'al-Fadhel bin al-Habab al-Jumahi narrated from Musadad bin Masarhad from al-
Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi Mahdhura from his father
from his grand father'
Reply
All these chains of narrations contain al-Harith bin Ubaid al-Eyadi about whom Imam Dahabi
said:
'Not strong' (Al-Kashif, v1 p303), Imam Ahmad ibn Hanbal said: 'His narration is not
reliable'
(Tahdib al-Kamal, v5 p259), Imam Yahya bin Moin said: 'Weak' (Tahdib al-Kamal, v5
p260), Imam Abu Hatim said:
'Not strong' (Tahdib al-kamal, v5 p260), Imam Nisai said: 'Not
strong'
(Tahdib al-Kamal, v5 p260).
Moreover, the chains also include Muhammad bin Abdulmalik who has been declared
unknown
by ibn al-Qatan (Tahdib al-Tahdib, v9 p317), Mardini (Al-Jawhar al-Naqi, v1 p392), Shawkani
(Nail al-Awtar, v2 p17) and Zailaei (Nasb al-Raya by Zailaei, v1 p363).
Lastly, the chain contains Abu Mahdhura and as we already have cited the statement of Imam
Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet
narrated by Abu Mahdhura are rejected.
Tradition Four
We read in Sunan Abi Dawood, Volume 1 page 193:
al-Nufaili narrated from Ibrahim bin Ismail bin Abdulmalik bin Abi Mahdhura from
Abdulmalik bin Abi Mahdhura from Abu Mahdhura who said: 'Allah's Apostle taught
me Adhan word by word:
Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
And he used to call for the morning prayers, 'Prayer is better then sleep''
Reply
The chain contains Ibrahim bin Ismail bin Abdulmalik who is unknown as declared by Imam Ibn
Hajar Asqalani in Taqrib al-Tahdib, Volume 1 page 52. Moreover, the chain contains Abu
Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations
which attribute the recitation of Tathweeb in Adhan to Prophet narrated by Abu Mahdhura
are rejected.
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Page 27 of 41
Tradition Three & Four
We read in Sunan Abi Dawood, Volume 1 page 191:
Hasan bin Ali narrated from Abu Athim and Abdulrazaq from Ibn Juraij from Uthman
bin Saeb from his father and Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura
who narrated from the prophet the same tradition and included call for the morning
prayers, then "Prayer is better then sleep"
Similary we have a tradition in Sunan Darqatni, Volume 1 page 234 with the following chain:
'Abu Bakr al-Nisaboori narrated from Abu Hamid al-Musisi from Hajaj from Ibn
Juraij from Uthman bin al-Saeb from his father and Um Abdulmalik bin Abi
Mahdhura from Abu Mahdhura'
We also have one narration in Sahih Ibn Khuzaima, Volume 1 page 200 which the following
chain:
Abu Tahir narrated from Abu Bakr Yaqub bin Ibrahim al-Duqi from Raouh from Ibn
Juraij from Uthman bin al-Saeb from Um Abdulmalik bin Abi Mahdhura from Abu
Mahdhura'
Reply
The chains contain Uthman bin al-Saeb who has not been mentioned by any scholar except by
Ibn Habban and Ibn al-Qatan, and in this situation, those with the knowledge of science of
Hadith would know that the opinion of Ibn al-Qatan would be accepted while rejecting that of
Ibn Habbans's and according to Ibn al-Qatan, Uthman bin Saeb is
unknown (Tahdib al-Tahdib,
v7 p117) and he has similarly been declared
unknown by Zailaei (Nasb al-Raya, v1 p363) and
Mardini (Al-Jawhar al-Naqi, v1 p392).
Also these chains contain Abu Mahdhura and as we already have cited the statement of Imam
Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet
narrated by Abu Mahdhura are rejected.

 

[tourab]

Tradition Five & Six
We read in Sunan Ibn Majah, Volume 1 page 237:
Abu Bakar bin Abi Shaybah narrated from Muhammad bin Abdullah al-Asadi from
Abi Israil from Hakam from Abdulrehman bin Ubai Laila from Bilal who said: 'Allah's
messenger ordered me to recite tathweeb in morning prayer and he forbid me to
recite it in Isha prayer'
We read in Tirmidhi:
“
Abdurehman bin Abi Laila narrated from Bilal [ra] that Holy Prophet said: ‘Do
not recite Tathweeb except in Fajar’
Jami Al-Tirmidhi, Volume 1, Page 153 & 154
Reply
Both the verions of episode contain a narrator namely Abu Israil. The version of Ibn Majah has
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved
Page 28 of 41
been declared weak by Albani in Erwa al-Ghalil, Volume 1 page 253 while the version of
Tirmidhi's episode is also not authentic for the following reasons written right after the
tradition:
In this chapter it has also been narrated from Abu Mahdhura [ra]. Abu Isa stated:
‘We do not know this Hadith from Bilal except from him narrating from Abu Israil al-
Malai and Abu Israil al-Malai did not hear this Hadith from Hakam bin Utibah. Imam
Tirmidhi stated that he narrated it from Hassan bin Ammarah who narrated from
Hakam bin Utibah and Abu Israil’s name is Ismaeel bin Abu Ishaq and he is not
strong in the eyes of Muhaditheen.
Jami Al-Tirmidhi, Volume 1, Page 153 & 154
Besides the comments of Imam Tirmidhi, we should also point out that Abu Israil he has been
declared
'weak' by Imam Dahabi (Al-Kashif, v1 p245), Imam Yahya bin Moin (Tahdib al-Kamal,
v3 p79), Imam Nisai (Tahdib al-Kamal, v3 p80) while Jawzajani said:
'Fabricator' (Tahdib al-
Kamal, v3 p80).
Tradition Seven, Eight & Nine
Imam Al-Bayhaqi records in Al-Sunnan al-Kubra, Volume 1 page 422:
Zuhri narrated from Hafs bin Umar bin Saad who said: 'My relatives told me that
Bilal went to Allah's messenger (S) to recite Adhan for morning prayer, hence they
said to him: 'He (prophet) is sleeping'. Therefore Bilal raised his voice and said:
'Prayer is better than sleep' hence it was added to morning prayer'
A l-Sunnan al-Kubra, Volume 1 page 422 Tradition 1833
Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 466 Tradition 1072:
Muhammad bin Ali narrated from Yaqub bin Hameed from Abdullah bin Wahb from
Yuns bin Yazeed from Zuhri from Hafs bin Umar who said: 'Bilal went to the prophet
(S) to recite adhan for morning prayer, but he found him sleeping, therefore he said:
'Prayer is better than sleep' twice, then the prophet (S) said: 'O Bilal, how nice was
that, add it to your adhan''.
A l-Mujam al-Kabir, Volume 1 page 466 Tradition 1072
Similarly we read in Sunan Darimi, Volume 1 page 289:
"Uthman bin Umar bin Fares narrated from Yunus from al-Zuhri from Hafs bin Umar
bin Saad..."
Reply
All these similar chains contain a common narrator namely Hafs bin Umar bin Saad. In first
episode, he claimed that some of this relatives told him the story while he did not mention the
names of those relatives. On the contrary, in the second episode he claimed that he heard it
directly from Bilal while those familair with the science of Hadith knows that he never met Bilal
being from two different Tabaqat. Thus, both the episodes are Mursal! That is why wee see
that in the version we referred to above from Sunan Darimi, the margin writer of the book
namely Hussain Salim Asad stated:
إسناده ضعيف فيه جهالة
'The chain is weak, there is unknown (narrator) in it.'
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[tourab]

Tradition Ten and Eleven
Imam Tabarani records:
Sahl bin Maaz bin Anas narrated from his father that Allah's messenger said: 'Failure
and unhappiness is sufficient for the believer if he heard the caller reciting tathweeb
and he doesnt answer.
al-Mujam al-Kabir, Volume 15 page 111 Tradition 16805
We read in Musnad Ahmed:
Sahl bin Maaz narrated from his father that Allah's messenger said: 'If you heard the
caller recite tathweeb, then recite as he recites'.
M usnad Ahmad, Volume 3 page 438 Tradition 15658
Reply
The Tabarani version of episode has been declared weak by Albani in Daeef al-Targhib wa al-
Tarhib, Volume 1 page 60 while the margin writer of Musnad Ahmed namely Shaykh Shu'aib al-
Arnaout stated the following about latter version:
'The chain is weak'
Tradition Twelve and Thirteen
We read in Musnad Ahmed:
"Abdullah narrated from Abdulrahman from Sufyan from Abu Jaffar from
Abdulrahman from Abu Sulayman from Abu Mahdhura who said: 'I used to recite
adhan during the prophet (s)'s reign for morning prayer and when I used to say
"Hay ala al-Falah" I would say after it "al-salat khayr men al-naum" in the first
adhan".
M usnad Ahmed bin Habnbal, Volume 3 page 408 Tradition 15415
Imam Nasai records in Sunan al-Kubra, Volume 1 page 503:
Suwaid bin Nasr narated from Abdullah from Sufyan from Abu Jaffar from Abu
Salman from Abu Mahdhoura who said: 'I used to recite adhan during the prophet
(s)'s reign, I used to recite in the morning adhan "Hay ala al-salat, hay ala al-Falah,
al-salat khayr men al-naum, Allah Akbar, Allah Akbar, la ilah ila Allah".
Reply
The first tradition has been declared weak by the margin writer of Musnad Ahmed namely
Shaykh Shoib al-Arnaut. The narration of Nasai is also weak because its chain contains Abu
Salman al-Moazen whose status is unknown. al-Ghytabi al-Hanafi said about him in Maghani al-
Athar, Volume 5 page 336:
"No criticism or praise is mentioned about him".
Moreover, the chain contains Abu Mahdhura and as we already have cited the statement of
Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to
Prophet narrated by Abu Mahdhura are rejected.
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Page 30 of 41
Tradition Fourteen and Fifteen
Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 354:
Ishaq bin Ibrahim al-Dabri narrated from Abdulrazaq from Mu'amar from al-Zuhari
from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to recite
adhan for him, hence it was said to him: 'He is sleeping'. Thus he called "al-Salat
khayr men al-Naum". Therefore it was added to the morning prayer.
We read in Sunnan ibn Majah, Volume 1 page 237:
Umar bin Rafee narrated from Abdullah bin al-Mubarak from Mu'amar from al-
Zuhari from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to
recite adhan for him, hence it was said to him: 'He is sleeping'. Thus he called "al-
Salat khayr men al-Naum". Therefore it was added to morning prayer.
Reply
The Nawasib belonging to Ummawi fabricated all these traditions in order to provide (false)
approval of Prophet to the Bidah of Tathweeb but in this effort they have made to stupid
mistakes that can easily be caught. For example, in the above two cited traditions, they tried to
show that Saeed bin al-Musayab narrated the episode from Bilal while the reality is that Saeed
bin al-Musayab never met Bilal. Imam Ibn Hajar Asqalani records in Tahdeeb al-Tahdeeb,
Volume 4 page 87:
و أما حديثه عن بلل و عتاب بن أسيد فظاهر النقطاع بالنسبة إلى وفاتيهما و مولده
"His narration from Bilal and Utab bin Usaid is clearly disconnected due to their
death (year) and his birth (year)"

 

[tourab]

Tradition Sixteen
Imam Tabarani records in Al-Mujam al-Awsat, Volume 7 page 175:
Muhammad bin Ibrahim narrated from Amer from his father from his grand father
from Amro bin Saleh al-Thaqafi from Saleh bin Abi al-Akhdar from al-Zuhari from
Urwa from Ayesha who said: 'Bilal went to the prophet (s) to recite adhan for him,
but he found him sleeping. Thus he called "al-Salat khayr men al-Naum", therefore
it was added to the morning adhan'.
Reply
The chain is weak because it contains Saleh bin Abi al-Akhdar in its chain who has been
declared
'weak' by Ibn Hajar (Taqrib al-Tahdib, v1 p426), Imam Yahya bin Moin (Tahdib al-
Kamal, v13 p13), Abu Zara (Tahdib al-Kamal, v13 p14), Imam Bukhari (Tahdib al-Kamal, v13
p14) and Imam Nisai (Tahdib al-Kamal, v13 p15) while Darqutni said:
'Not reliable' (Tahdib
al-Tahdib, v4 p381).
Tradition Seventeen
We read in Nasb al-Raya by Zailai, Volume 1 page 221:
Abu al-Sheikh ibn Hayan recorded in his book al-Adhan from Abdan who narrated
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Page 31 of 41
from Muhammad bin Musa al-Harshi from Khalaf al-Hazan from Ibn Umar who said:
'Bilal went to the prophet (s) to recite adhan for him but he found Him (s) sleeping.
Thus he called "al-Salat khayr men al-Naum", then he (prophet) said: 'Add it to the
adhan when you recite adhan for morning prayer'. Therefore Bilal used to recite it
whenever he recited adhan for morning prayer'.
Reply
The chain is weak because it contains Muhammad bin Musa al-Harashi in its chain who has
been declared
unreliable by Ibn Hajar Asqalani in Taqrib al-Tahdib, Volume 2 page 138.
46.No clue of Tathweeb in Sahih Bukhari and Sahih Muslim
It should also be noted that there is no clue of Tathweeb in Sahih Bukhari and Sahih Muslim,
the two most authentic books after Quran according to Salafies! In fact, the traditions we have
in Sahih Muslim narrated on the authority of Umar and Abu Mahdhura attributed to Holy
Prophet , do not mention Tathweeb at any point. We read in Sahih Muslim, Book 004,
Number 0740:
Abu Mahdhura said that the Apostle of Allah (may peace be upon him) taught him
Adhan like this: Allah is the Greatest, Allah is the Greatest; I testify that there is no
god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is
the Messenger of Allah, I testify that Muhammad is the Messenger of Allah, and it
should be again repeated: I testify that there is no god but Allah, I testify that there
is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify
that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to the
prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no
god but Allah.
We read in Book 004, Number 0748:
'Umar b. al-Khattab reported: The Messenger of Allah (may peace be upon him)
said: When the Mu'adhdhin says: Allah is the Greatest, Allah is the Greatest, and one
of you should make this response: Allah is the Greatest, Allah is the Greatest; (and
when the Mu'adhdhin) says: I testify that there is no god but Allah, one should
respond: I testify that there is no god but Allah, and when he says: I testify that
Muhammad is the Messenger of Allah, one should make a response: I testify that
Muhammad is Allah's Messenger. When he (the Mu'adhdhin) says: Come to prayer,
one should make a response: There is no might and no power except with Allah.
When he (the Mu'adhdhin) says: Come to salvation, one should respond: There is no
might and no power except with Allah, and when he (the Mu'adhdhin) says: Allah is
the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest,
Allah is the Greatest. When he (the Mu'adhdhin) says: There is no god but Allah, and
he who makes a re- sponse from the heart: There is no god but Allah, he will enter
Paradise.
47.Shias are not the only one to reject these fabrications
We should make it clear that some Nawasib may try to teach their adherents that Shias reject
the above cited fabrications merely on account of being from opponent sect but the truth is that
the rejection of Tathweeb as a part of Adhan is not exclusive to the Shias rather group of Sunni
scholars too shared the same view and we have already cited the opinion of Imam Shafiyee in
this regard bet let us here cite the words recorded by Ibn Rushd in Bidayat al-Mujtahid, page 89
who mention the views of the very group of Sunnies:
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واختلفوا في قول المؤذن في صلة الصبح
: الصلة خير من النوم هل يقال فيها أم ل؟ فذهب الجمهور إلى
أنه يقال ذلك فيها وقال آخرون
: إنه ل يقال لنه ليس من الذان المسنون، وبه قال الشافعي.
وسبب اختلفهم
: اختلفهم هل قيل ذلك في زمان النبي )ص(؟ أو إنما قيل في زمان عمر؟
They disagreed that whther the caller (moazen) in morning prayer should say "al-
Salat khayr men al-naum" or not? The majority believe that is should be said while
others believe that it should not be said because it is not part of Adhan and that
what Shafiyee believed.
The reason for the disagreement is that whether it was said during prophet's reign?
Or was said during Umar's reign?
Thus, it is not only the Shia who hold the view that Tathweeb was introduced in Umar's reign
and not in Prophet's time rather a group of Sunnies too hold the same view!

 

[tourab]

48.Misuse of Shia traditions about Tathweeb by Nawasib
The Nawasib oeften jump for joy when they identify Shia Hadeeth that would suggest that our
Imam (peace be upon them) practised the Bidah introduced by Umar in the morning prayers
called Tathweeb. Let us read and analyze all such Shia traditions:
First Tradition
The leader of a Nasibi organization namely Sipah Sahaba (kr-hcy.com) in his book Khutbaat-e-
Jail, page 307 satated:
Azam Tariq states:
Imam Zayn al Abdeen while praying in his house
used to say ‘
Prayer is better than sleep’.
Moreover in this very book (Al-Istibsar) under the
discussion of Adhan: ‘Hussain bin Saeed narrated
from Fadhala who narrated from Ala who
narrated from Imam Baqir [as] that he used to
say: ‘My father Imam Zayn al Abdeen in his house
during the Adhan of morning used to say ‘Prayer
is better than sleep’ and if I do not say this even
then there is no harm. All traditions of this kind in
which the saying of ‘Prayer is better than sleep’ is
mentioned are understood in respect of Taqqiyah.
Reply
We should first of all point out that Shaykh Tusi did not cite the complete chains of narrations in
Al-Istibsar and rather he quoted the remaining part of the chains in another book. Allow us to
present the Arabic words of the tradition along with with the complete chain and correct English
translation:
عن أبي جعفر عليه السلم قال
: كان أبي ينادي في بيته بالصلة خير من النوم ولو رددت ذلك لم يكن به
بأس
Hussain bin Ubaidullah from Ahmad bin Muhammad bin Yahya al-Attar from his
father from Muhammad bin Ali bin Mahbub from Ahmad bin Hassan from Hussain
bin Saeed from Fudhalah from al-Alaa from Muhammad bin Muslim from Abi Jaffar
[as] who said: ‘My father used to call in his house: ‘Prayer is better than sleep’. If
you repeat that, there will be no problem’.
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Page 33 of 41
Al-Istibsar, Volume 1 page 308
Also in Al-Tahdeeb, Volume 2 page 63 Hadeeth Number 15
The word ‘Adhan’ does not appear in Arabic words of the tradition, therefore those Nawasib
who make use of this tradition to prove that Imams of Ahlulbayt [as] believed in the recitation
of Tathweeb i.e. the sentence ‘Prayer is better than sleep’ as the part of the Adhan, can not
achieve their objective with this tradition. Unlike the Bidah introduced by the Salaf of Nawasib,
according to the Shia view Tathweeb is not a part of the Adhan but there is no harm if someone
says it away from the Adhan.
It should be known that Imam Zayn al Abdeen [as] led his life amongst the tyrants of Bani
Ummayah who were staunch adherents of the Sunnah of the first three caliphs, and they bore a
grudge against Ali bin Abi Talib [as]. They utilized spies to ascertain whether the Imams of
Ahlulbayt [as] were ‘dissenting’ from State-propagated religion. They would have increased
their propaganda against the Imam [as] had they came to know of their deviation from the
State-sponsored religion. Therefore, even if Imam Zayn al Abdeen [as] recited Tathweeb and
that too, not as the part of Adhan, it should not be a problem.
If we combine the above two paragraphs, then the following words of Muhammad al-Hasoon
written in the margin of al-Bahai al-Amili’s book Al-Athna Ashria, page 52 are of relevance:
وبعض الصحاب لم يحملها على التقية بل على قول ذلك في غير الذان كقصد التنبيه
“
Some of our companions didn’t consider it as Taqiyyah, but they deemed it an
announcement other than in the Adhan”
Moreover, we should also mention that some of the Shi’a scholars have not authenticated one
of the narrators in the chain namely Ahmad bin Muhammad bin Yahya al-Attar as Sayyed Khoei
declared him
Majhul (Mu'ajam al-Rijal, v3 p123), Ibn Dawood said: ‘Muhmal’ (Rijal ibn
Dawood, p45), Jawahari said: ‘
His authentication is not proven therefore he is Majhul’
(al-Mufid, p46) and Sheikh Fayadh said: ‘
He is not authenticated’ (al-Aradi, p295).
Second Tradition
Muhammad ibn Ali ibn Mahbub from Ahmad ibn Al-Hassan from Al-Hussayn from
Hammad ibn Isa from Shu'ayb ibn Ya'qub from Abu Basir: "Imam Jafar said: ... Al-
Tathweeb (i.e. the statement of 'Al-Salat Khayron Min Al-Nawm') in Iqama is part of
the Sunnat.
Al-Tahdeeb, Volume 2 page 62 Hadeeth Number 14
Reply
We should point out that Allamah Mirza Qumi declared this tradition weak in Minhaj al-Ahkam,
page 179.
Third Tradition
Another tradition often used by Nawasib is from Wasa'el Al-Shia, Volume 5 page 427 Hadeeth
number 6998:
"Imam Jafar (as) said: When you are in morning prayer say 'Al-Salat Khayron Min
Al-Nawm' after 'Hayye Ala Khayr Al-Amal' in Adhan but don't say it in Iqama.”
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved
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Reply
This tradition is taken from the book of ibn abi Nasr al-Bezanti who wrote his book when he
was an adherent Waqifi Sect, therefore, any narrations recorded by him during that period are
of no value and are accordingly rejected by the Shias. Sayyed Khoei said in Mujam al-Rijal,
Volume 3 page 18:
“
He was Waqifi and then he returned.”

 

[tourab]

The actual belief of Imams [as] about reciting Tathweeb
It would not be incorrect to reach such a conclusion about the tradition cited by the Nawasib
when we have clear tradition from the Imams of Ahlulbayt [as] about Tathweeb, for example
we read in Bihar al-Anwar, Volume 81 page 173:
الصلة خير من النوم بدعة بني أمية وليس ذلك من أصل الذان ، ول بأس إذا أراد الرجل أن ينبه الناس
للصلة أن ينادي بذلك ، ول يجعله من أصل الذان
Imam Kazim [as] said: ‘Prayer is better than sleep’ is an innovation by the Bani
Umaya, it is not a part of Adhan but there is no harm if a man wants to wake up the
people by saying it, but without including it to the Adhan.
Moreover, we have the following authentic tradition in all four important canonical Shia works
that suffice to to refute any attempt to prove that Imams of the Ahlulbayt [as] believed in the
Bidah of Nasibi Salaf:
Mu'awiyah ibn Wahab asked Imam as-Sadiq about the Tathweeb [saying ‘Prayer is
better than sleep’ between the Adhan and the Iqamah. He said: "It is unknown to
us."
1. Al-Kafi, Volume 3 page 303
2. Al-Faqih, Volume 2 page 63
3. Tahdeeb, Volume 2 page 63
4. Istibsar, Volume 1 page 308
5. Wasa'il, Volume 5 page 426
6. Shaykh Baqar Majlesi in Mirat al-Uqool, Volume 15 page 83 and Sayyed Rohani in Fiqh al-
Sadiq, Volume 4 page 329 have declared it Sahih.
Hence we read the following words of Shaykh Tusi in al-Nihayah, page 67:
ول يجوز التثويب في الذان
. فإن أراد المؤذن إشعار قوم بالذان، جاز له تكرار الشهادتين دفعتين. ول يجوز
قول
" الصلة خير من النوم " في الذان. فمن فعل ذلك، كان مبتدعا
"Tathweeb is not permissible in Adhan, if the caller (moazen) wanted to notify the
people by the adhan, it is permissible for him to repeat the Shahadtayn twice, it is
not permissible to say "al-salat khayr men al-naum" in the adhan, whoever does
this, he is an innovator (mubtade)".
Thus, it has been proven that according to the authentic traditions, Imams of Ahlulbayt [as]
raised objections at recitation of Tathweeb in Adhan but no harm to recite it generally not as a
part of Adhan. Even a tradition showing contrary teaching of Imams [as] was authentic, it
would have been understood on the lines of Taqiyah as we have the following tradition from
Imam [as]:
"If one is certain that we only proclaim that truth,than that person should be
satisified with our teaching. If he hears us say something contradictory to what he
heard earlier, he should know that we are acting only in his best interest."
Al Kafi, Volume 1 page 85 Hadeeth number 6
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49.Invitation to Nawasib to adopt the right path
By considering the right of justice and truth the so-called scholars of Deoband should answer us
about this true Islam that they consider to be their inherited property. Why is your version of
Islam a collection of contradicting traditions?
The Shi’a justification (for contradictions) can be easily explained since our Imams were
persecuted and they spent most of their lives imprisoned, they couldn’t get a proper chance to
preach the truth and propagate the truth of the Shi’a Madhab. But your case is different, what
did your Abu Bakr, Umar and Othman actually do? Although they were the rulers they were
incapable of protecting an Adhan recited five times a day, acknowledged by your scholars in
their books.
About the phrases in your Adhan, there is a serious contradiction in your traditions; about "Assalat
khair al-Min an-Naum" a variety of traditions can be found in your books. The religion you
are following is not the one revealed on Prophet Muhammad (s); it is the Fiqh of Umar that you
have stuck to. The level of your knowledge can be easily known by the fact in the light of your
own books you cannot even confirm the correct recital of the Adhan. The way Umar introduced
the phrase "As-salat khair al-Min an-Naum" in Adhan and then himself termed it as an
innovation haunts the Nawasib, and they themselves are confused by the variety of disgusting
traditions.

 

[tourab]

50."Haya Ala Khair al-Amal" in Adhan
These words have not been added by us, in fact they were recited by Rasulullah (s) and the
true inheritors of his knowledge the Imams from Ahl’ul bayt (as). Its validity can be established
from Sunni sources.
51.Umar opposed the Islamic teachings by removing "Haya Ala Khair al-
Amal" from the Adhan
We shall cite the following esteemed Sunni works to corroborate our claim:
1. Sharh Maqasid, volume 3, page 294
2. Qaushijee Sharh Tajreed, page 408, .
3. Abkaar Al Afkaar Manqool Az Tashayed Al-Matahin, volume 1, page 1884.
4. Tasheed Al Sawa’id Manqool Az Tashayed Al-Matahin, volume 1, page 1884.
Qaushijee states:
(Umar said): 'O people, three things were there during the reign of Allah's
messenger and I forbid them and will punish for practising them and they are the
Mut'ah of women, the Mut'ah of hajj and Haya alaa khayri al-amal'
Imam Sa’aduddin Taftazani stated in Sharah Maqasid:
It has been narrated that he said: 'Three things were there during the reign of the
prophet and I forbid them and they are the two Mut'ah and Haya alaa khayri alamal'
Note:
The Imam of Ahle Sunnah, Abul Hasan Aamidi in Abkaar ul-Afkaar and Imam of Ahle
Sunnah Shams-ud-din Mehmood bin Abdul-Rehman bin Ahmed al-Isfahani in Tashayed al-
Qawaid have both admitted that the recitation of "Haya Ala Khair al-Amal" in Adhan was
stopped by Umar. We want to make it clear to the Nawasib that all four of their Imams have
accepted Umar banned the recitation of the concerned phrase in Adhan The author of Tauhfa
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved
Page 36 of 41
Ithna Ashari al Muhaddith Shah Abdul Aziz Dehlavi has admitted in the fourth chapter of his
Touhfa that if someone quotes a tradition from the opposition and then does not term it as
weak then the authenticity of the tradition is proven. Based on this principle, all four Sunni
Imams have quoted this tradition verifying to it being authentic, rather than deem this weak
they have offered justifications and explanations. The Nawasib blame us for holding a belief
that our Imams have the authority to change and abrogate Islamic edicts, a fact that is against
the Shi’a madhab. We ask the Nasibis ‘Who gave Umar the authority to ban acts that permitted
by Allah and his Holy Prophet (s)?’

 

[tourab]

52.Abdullah Ibn Umar, Bilal and Imam Zayn ul Abideen used to recite
"Haya Ala Khair al-Amal" in Adhan
1. Seerat al Halabiyah, volume 2, page 205, Dhikr e Adhan.
2. Neel al-Awtar, volume 2 page 41
3.
Sunan al-Kubra, volume 1 pages 42-425
4. Kanz al-Ummal volume 8 page 342
5. Tehqeeq Ajeeb fil-Tasweeb, page 5, compiled by Abdul-Hai.
6. Musanaf Ibn abi Shaybah, Volume 1 page 195
7. Musanaf Abdulrazaq, Volume 1 page 464
8. Muwatta Imam Malik, Volume 1 page 162
9. Kibriyat al-Ahmer, Volume 1 page 43
Behaqqi records:
وأخبرنا
( محمد بن عبد ال الحافظ انا أبو بكر بن اسحاق ثنا بشر بن موسى ثنا موسى بن داود ثنا حاتم)
بن اسمعيل عن جعفر بن محمد عن أبيه ان علي بن الحسين كان يقول في اذانه إذا قال حي على الفلح
قال حي على خير العمل ويقول هو الذان الول
Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say
'Haya alaa Khayri al amal' after 'Haya alaa alfalah' and he said that this is the first
adhan.
Imam Ibn Abi Shaybah records:
حدثنا أبو بكر قال نا حاتم بن إسماعيل عن جعفر عن أبيه ومسلم بن أبي مريم أن علي بن حسين كان
يؤذن فإذا بلغ حي على الفلح قال حي على خير العمل ويقول هو الذان الول
Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say
'Haya alaa Khayri al amal' after 'Haya alaa alfalah' and he said that this is the first
adhan.
We also read:
حدثنا أبو أسامة قال نا عبيد ال عن نافع قال كان بن عمر زاد في أذانه حي على خير العمل
Nafee said: Ibn Umar added 'Haya alaa khayri alamal' to his adhan
Imam Abdulrazaq al-Sanani records:
عبد الرزاق عن بن جريج عن نافع عن بن عمر أنه كان يقيم الصلة في السفر يقولها مرتين أو ثلثا يقول
حي على الصلة حي على الصلة حي على خير العمل
Nafee said: 'When Ibn Umar performed prayer while he was traveling, he used to
say 'Haya alaa alsalat hat alaa khayri alamal' twice or thrice'
We read in Kanz al-Umal, Volume 8 page 342 Tradition 23174:
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عن بلل كان بلل يؤذن بالصبح فيقول
: حي على خير العمل
Bilal used to recite adhan for morning prayer and say: 'Haya alaa khayri alamal'
One of the beloved scholars of Salafies namely Showkani stated in his book Nail al Awtar:
أخرج البيهقي في سننه الكبرى بإسناد صحيح عن عبد ال بن عمر أنه كان يؤذن بحي على خير العمل
أحيانا وروي فيها عن علي بن الحسين أنه قال
: هو الذان الول
Beyhaqqi has reported in his book Sunan al-Kubra through Sahih chain that
Abdullah Ibn Umar would sometimes recite "Haya Ala Khair al-Amal" in his Adhan
and the same book also reports that Ali bin al-Hussain to have said this is the initial
Adhan.
The Nawasib should also look at the comments of the obedient student of your Imam e Azam,
Imam Muhammad in his book Muwatta e Imam Muhammad which states that:
“
Abdullah ibn e Umar used to recite "Haya Ala Khair al-Amal" after "Haya ala al-
Falah" in his Adhan. The commentator of the Hadeeth while commenting on this
says: “It is Abdullah ibn e Umar’s act which was probably the Sunnah of the Holy
Prophet (s) there is nothing wrong if someone practices it.”
Abdullah ibn e Umar is graded by the Ahl’ul Sunnah as a Sahabi son of a Sahabi and second
Khaleefa. He was never stopped by anyone from reciting "Haya Ala Khair al-Amal" neither was
called an innovator.
Abdulwahab Sherani stated in Kibriyat al-Ahmer, Volume 1 page 43:
“
Shaykh Akbar Muhiuddin Ibn Arabi has stated that those who object at the
recitation of ‘Haya Ala Khair al-Amal’ during Adhan, I never come across any proof
of their objection because on the day of digging the trench, the Holy Prophet
himself instructed to recite this sentence in Adhan”

 

[tourab]

53.An appeal to the truth
We have proven that the recitation of "Haya Ala Khair al-Amal" in Adhan was prohibited by
Umar bin Khattab, the Shi’a do not have a high regard for him because he introduced new
practices and changed the Shariah which is a major sin. Umar while prohibiting the recitation of
the concerned phrase in Adhan had threatened that he would punish anyone who would
oppose him. As Umar is no longer in our midst nor are his threats and fear still casting a
shadow over the Ummah, we ask our critics for Allah’s sake turn to the right path, because you
are answerable to Allah for your deeds, not to Umar.
54.A Wahaby scholar’s acceptance of the Shi’a Adhan
Famous Ahl-e-Hadeeth Scholar Maulana Waheed uz-Zaman Hyderabadi in his book Anwaar ul-
Lughat, part (Para) 18, page 5-6, published by Hashmat ul-Islam press, Bangalore, India, under
the caption of "An-nazr ala wajh Ali ibadah" writes:
A Shi’a Muezzin used to recite "Ashadu ana Ali un-Wali Allah" in Adhan, this
bothered and infuriated the Sunnis, they came to me and complained, in reply to
them I said: “That Muezzin just says -Ashadu ana Ali un-Wali Allah- whereas I say
much more than this as -Ashadu ana Ali an-Imam al-Awliya wa Sayyid al-Wasiya wa
Khair al-Khalaiq ba'd al-Ambiya-”
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Page 38 of 41
Note:
Maulana Waheed uz-Zaman’s book Anwaar ul-Lughat has been re-published in Pakistan
by the name of Lughaat ul-Hadeeth.
55.The Deobandi Adhan was formulated by the dreams of newly
converted Muslims and not in accordance with divine revelations
1. Sunan Abu-Daud, Chapter of Adhan Book 2, Number 0498:
2. Saheeh Tirmidhi, Chapter of Adhan.
3. Sunan Ibn e Majah, Chapter of Adhan.
Sunan Abu Daud:
AbuUmayr reported on the authority of his uncle who was from the Ansar (the
helpers of the Prophet): The Prophet (peace_be_upon_him) was anxious as to how
to gather the people for prayer. The people told him: Hoist a flag at the time of
prayer; when they see it, they will inform one another. But he (the Prophet) did not
like it. Then someone mentioned to him the horn.
Ziyad said: A horn of the Jews. He (the Prophet) did not like it. He said: This is the
matter of the Jews. Then they mentioned to him the bell of the Christians. He said:
This is the matter of the Christians. Abdullah ibn Zayd returned anxiously from there
because of the anxiety of the Apostle (peace_be_upon_him). He was then taught
the call to prayer in his dream. Next day he came to the Apostle of Allah
(peace_be_upon_him) and informed him about it.
He said: Apostle of Allah, I was between sleep and wakefulness; all of a sudden a
newcomer came (to me) and taught me the call to prayer. Umar ibn al-Khattab had
also seen it in his dream before, but he kept it hidden for twenty days.
Note:
Qur’an says that the Holy Prophet (s) said: “speaks nothing but revelation.”
And three of the “Saheeh” books of Sunnis say that Holy Prophet (s) followed the dreams of the
companions rather than divine revelations.

 

[tourab]

56.An appeal to logic
The tradition about Adhan being imposed after the dreams of the companions is a lie and
absolute trash, and that is why Imam Bukharee has Imam Muslim have diluted this tradition like
Umar’s wine.
Those barking Mullahs who blame the Shi’a for additions in the Adhan should first sweep their
own doors wherein they shall see that their entire Adhan is void as it was due to the dreams of
companions and not divine revelation. Why could the companions shape the Shariah of Allah
Almighty. The humiliation for the Nasibis is compounded by the fact that their dreamt Adhan
did not hold the phrase of "As-salat khair al-Min an-Naum". The Qur’an says that the Prophet
(s) takes the Shariah from the commandments of Allah, whereas the so-called correct books of
Sunnis state that he made the Shariah by following the dreams of the companions. Such a
belief contradicts the Holy Qur’an and is outside Islam. Shi’a belief is clear, that the Adhan was
via divine revelation as affirmed in their texts.
57.Hanafi Fiqh permits citing the names of Khaleefa’s while reciting
Adhan
As proof we advance the following esteemed Sunni works:
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Page 39 of 41
1. Fatah al-Qadeer Sharh Hidayah, page 215, Dhikr of Adhan.
2. Al-Kifaya Sharh Hidayah, page 215 by Jalal-ud-din Khuwarzmi.
3. Sharh Hidayah, page 215
4. Al-Badaya wal-Nihayah, Volume 9 page 267
5. Aojaz al-Masalik Sharh Muwatta e Imam Malik, volume 2, page 27.
Al-Kifaya:
“
An innovation started by Imam of Ahl’ul Sunnah Abu Yusaf was that the Caller of
Prayer (Moazzin) should take the names of Khaleefa’s and the Ameer and pay
regards and blessings to him and after that he should say "Haya ala As-Salat" and
this innovation was introduced as it was for the Caliphs of the Holy Prophet (s).”
Ibn Katheer while praising Umar Ibn Abdul Aziz writes in his esteemed work Al Bidaya wa al
Nihaya:
“
Umar ibn e Abdul-Aziz’s caliphate was the revival of Khilafat-e-Rasihida and the era
of second life of the Islamic civilization and culture, Quranic orders, Prophetic
Sunnah and the Islamic teachings.”
On the very next page we read:
“
Uthman al-Rahi al-Hamsi narrates that he had heard the Moazzin of Umar ibn e
Abdul Aziz convey Salaams to him in between Adhan by saying Asalam-o-Alaikum ya
Ameer-al-Mo’mineen wa rehmatullah-e-wa-barakatuhu, Hai-e-alas-salat, hai-e-alalfalah,
as-salat qad-qarbat, i-e “O! Leader of the believers, Allah’s blessings be on
you, Hasten towards prayer, Hasten towards Prosperity, the time for prayer has
approached."
Al Bidaya wal Nihaya, Volume 9, Page 267, published by Nafees Academy Karachi
Note:
If sending blessings on Umar Ibn Abdul Aziz in Azan makes his era the era of Quranic
injunctions and Sunnah then how can the recitation of “Ali yun Waliyullah” which is the Sunnah
of Prophets and Sahaba constitute a prohibited act?
58.The founder of the innovation of taking the names of caliphs in Adhan
was Mu’awiyah, the Imam of Nasibis
We read in Aujaz al-Masalik Sharh Muwatta Imam Malik, volume 2, page 27:
“
Ibn Abi Zaib says that he had asked Zuhri who introduced the practice of conveying
Salaams in Adhan he had replied that it was started by Mu’awiyah.”
Note:
The seed of Banu Zarqa happily accept, hearing the names of these Khaleefa’s in Adhan,
those who spent their days persecuting the masses and spent their nights drinking and
indulging in vulgar acts. Curiously when it comes to reciting the name of righteous Khaleefa and
Leader of Believers, Ali (as) in Adhan they deem this abhorrent and unacceptable. This hatred is
a trait of the illegal offspring of Banu Umayyah.

 

[tourab]

59.Umar bin Khattab added words in the Salah
Saheeh Muslim, Book 004, Number 0788:
'Abda reported: 'Umar b. al-Khattab used to recite loudly these words: Subhanak
Allahumma wa bi hamdika wa tabarakasmuka wa ta'ala jadduka wa la ilaha
ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name.
Copyright © 2002-2009 Answering-Ansar.org. • All Rights Reserved
Page 40 of 41
and Exalted is Thy Majesty. and there is no other object of worship beside Thee].
Qatada informed in writing that Anas b. Malik had narrated to him: I observed
prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar
and 'Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-'Alamin
[All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir-
Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.
Could the Ahl’ul Sunnah kindly produce a list of those Ulema that issued Fatwas of Bidah
against Umar for ADDING words to the Salat of Rasulullah (s)? As Nasibi constantly point out
any addition to the Deen (no matter how pious it may seem) is a Bidah, and all Bidah’s will be
rejected. This being the case what about this Bidah? If the heart of these Nasibis is content
with such a Bidah, why the objection if the Shi’a recite Aliyun Waliyullah as part of the call to
prayer?
Copyright

 

[tourab]

[video=youtube;NVygDpsFyk8]http://www.youtube.com/watch?v=NVygDpsFyk8[/video]

azan en Iran

 

[Al-ALi-Hussein]

as salamu alaykum,

95% des ayatollah l'interdisent car les peu de récits qu'a donné le frère tourab sont inventés.
aucun infaillible l'a réciter dans l'azan et la prière. ni même enseigner a leurs fidèles.

Salam,

Je ne parle pas de l'azan. Dans l'azan, il n'y a aucun problème pour reciter la wilayat de l'Imam Ali (as), bien au contraire. Je me vois très mal faire mon azan sans dire Ali Waliou Allah. Et comme l'a rapelé le frère sam, la seule condition pour sa validité est qu'elle ne soit pas considérée comme faisant partie intégrante de l'adhan.

Mon post précédent faisait uniquement allusion au tashahoud. Et même dans le tashahoud, certains marja l'autorise, notamment au Pakistan.

 

[ali_hussain]

SALAM,

-Rassoulallah saws a dit:
«Quand j’ai effectué le Mi'raj, que j’ai atteint le ciel, tous les Prophètes as ont offert le Salat derrière moi, parce que je suis l'Imam des Prophètes as. Il y a un ange dans le septième ciel dont le nom est Kalkail as, il a dit le Azaan, dans lequel il a récité deux fois « Je témoigne que Ali as est Waliullah».

-Lorsque le Azaan fut terminé, je demandai :
« Qui t’a dit de témoigner de la Walayat d'Ali AS dans le Azaan? »

-Kalkail as répondit:
«Allah me l'a ordonné, et Il a dit : « Quand tu diras le Azaan, mon Habib saws te questionnera, et tu devras dire :
« Allah l’Unique m'a ordonné de dire dans le Azaan 'Je témoigne que Amirul Momineen Ali as est le Wali d'Allah."
Il a dit en outre que lorsque tu retourneras, alors tu devras enseigner ce Azaan à ta Ummah.
Et dis-leur que Ali as, le Wali d'Allah est l’intermédiaire entre Moi et vous (les gens), ne soyez pas négligents envers lui, et souvenez-vous: ni votre Azaan, et ni votre Iqamah, et ni votre Salat, ni votre Jeûne, ni votre Hajj, ni votre Zakat, ni votre naissance, et ni votre mort ne sont complets, si ce n’est avec le Zikr d'Ali ibn Abi Talib as. "

Tanweer al Emaan _ Kulayni

wa alaykum as salam

J’ai vu la même chose utilisé dans des autre forums, ce n’est même pas un livre qui est avec nous, d’ailleurs d’après ce que je comprend, ce n’est même pas certains que c’est un livre d’al-kulayni (je suis 90% sure que un livre qu’on lui a attribué), de toute façon, son livre al-kafi est avec nous, et il ne l’a pas inclus dans l’adhan, alors je ne vois pas comment les gens peuvent utilisé une incertitude pour réfuter une certitude.

salam,

***Tashahud de l'Imam Sadiq as***

Oui, en effet, pour la tashahud, il y a des hadith, mais nous parlons de l’adhan ici, les deux n’on rien a avoir.

-Aliyun Waliyullah récité dans le Adhan durant la vie du Messager d’Allah saws et après, selon une source sunnite :
Dans le livre Al Risala, Imam Abu Laith Al Harwi, un savant sunnite a cité Allamah Ibn Hajar Al Athqalani disant:

Oui, livre sunnite, ceci est un forum shi’ite, nous prenons notre religion de l’ahl al-bayt (a). Je ne comprends pas l’obsession de toujours faire référence aux livres des sunnites. Aussi, ce n’est pas permissible de prendre des choses des sunnites a propos de l’ahl al-bayt, qui ne sont pas dans nos livres.

 

[tendulkar]

Salam,

Je ne parle pas de l'azan. Dans l'azan, il n'y a aucun problème pour reciter la wilayat de l'Imam Ali (as), bien au contraire. Je me vois très mal faire mon azan sans dire Ali Waliou Allah. Et comme l'a rapelé le frère sam, la seule condition pour sa validité est qu'elle ne soit pas considérée comme faisant partie intégrante de l'adhan.

Mon post précédent faisait uniquement allusion au tashahoud. Et même dans le tashahoud, certains marja l'autorise, notamment au Pakistan.

as salamu alaykum,

cher frère, les ayatollah du pakistan ne sont pas nombreux, je n'en connais aucun qui autorise la troisième shahada dans le tashahoud,
pouvez vous me citer ces ayatollah du pakistan qui l'autorise??

Merci.

 

[tendulkar]

wa alaykum as salam

J’ai vu la même chose utilisé dans des autre forums, ce n’est même pas un livre qui est avec nous, d’ailleurs d’après ce que je comprend, ce n’est même pas certains que c’est un livre d’al-kulayni (je suis 90% sure que un livre qu’on lui a attribué), de toute façon, son livre al-kafi est avec nous, et il ne l’a pas inclus dans l’adhan, alors je ne vois pas comment les gens peuvent utilisé une incertitude pour réfuter une certitude.




Oui, en effet, pour la tashahud, il y a des hadith, mais nous parlons de l’adhan ici, les deux n’on rien a avoir.



Oui, livre sunnite, ceci est un forum shi’ite, nous prenons notre religion de l’ahl al-bayt (a). Je ne comprends pas l’obsession de toujours faire référence aux livres des sunnites. Aussi, ce n’est pas permissible de prendre des choses des sunnites a propos de l’ahl al-bayt, qui ne sont pas dans nos livres.

as salamu alaykum,

vous mettez le doigt cher frère sur un paradoxe récurrent dans la pensée chiite contemporain.
On vous répondra surement la rhétorique habituelle: que nous vous montrons que selon vos sources sunnites parce que sinon vous n'allez pas accepter les sources chiites de toute façon ( en fait il n'en existe pas de source fiable chiite souvent hélas d'où "l'obsession" de toujours faire référence aux livres des sunnites), ah vous êtes chiite ali_hussain??? oui c'est ça le paradoxe, vous avez bien compris.

 

[tourab]

*Tradition of Imam Jaffer-e-Sadiq : "From among you, who ever and where ever one says La ila ha illallah - Mohammadun Rasool Allah, one should must also say "Ali is Amirul Momineen and wali Allah". Ehtejaj-e-Tibrisi Page 176 Volume 1 (Page 173 or 174 in some editions)

*Tradition of Imam Ali Raza : "Allah said that He will not accept anyones acts of worship (Amal) unless he accepts and stands witness to Ali's Wilayat just like he accepts the Risalat of Mohammed."Biharul Anwar (Volume 9 page 333 )


*Tradition of Imam Jaffer-e- Sadiq through ibn Abbas; "In Sura Tauba the word Azaan means Ali ibn Abi Talib."
Biharul Anwar Volume 9 page 69

*Surah Fatir - Aya 10 "Man kana yureedul ............... al Kalam al Tayyab wal amal al saleh yarfa"
Now lets see how Imam Jafar e Sadiq explains the words "Al Kalam Al Tayyab"
Our Imam said "Al Kalam Al Tayyab means the act of momin whereby he recites La illaha illallah - Mohammedun Rasool Allah and Ali un Wali ullah"

*Ayatullah Abdul Nabi Iraqi writes in his Book "Al Taleen" Page 155 : Hazrat Salman Farsi in the presence of our Holy Prophet always used Ali un Wali Ullah in Azaan"

*Shaikh As Suduq in his Book "Al Tauheed" page 228 writes a Tradition of Moula Ali ibn Abi Talib Ameerul Momineen : "No Doubt, there is an Angel of God Almighty who's one wing spreads over the East and the other one spreads over the West , at the time of Salat says Azaan and in his Azaan the Angel says, 'I confirm that there is no God but Allah, Mohammed is the master of all prophets and his "Wasih" (Ali ibn Abi Talib) is the master of all "Wasiyeen".

*Our Holy Prophet said : "Who ever is happy to go to Hell (Jahannam) should refuse the Wilayat-e- Ali Ibn Abi Talib."
Biharul Anwar (Volume 9 page 320)

*Conveyed through Ibn Abbas : On the day of Judgement "Qayama" Moula Ali will say Azaan and will say; "Be informed! who ever refused to accept my (Moula Ali's) Wilayat is cursed by God Almighty"
Bihar ul Anwar (Volume 9 Page 462)

 

[ali_hussain]

*Tradition of Imam Jaffer-e-Sadiq : "From among you, who ever and where ever one says La ila ha illallah - Mohammadun Rasool Allah, one should must also say "Ali is Amirul Momineen and wali Allah". Ehtejaj-e-Tibrisi Page 176 Volume 1 (Page 173 or 174 in some editions)

J’ai déjà parlé de ça (post 39), elle ne vient pas d’une source primaire, al-tabarsi n’a pas indiqué de ou il a pris ce hadith, ni a-t-il donné la chaîne de transmission, alors, elle ne vaut pas grand-chose.

*Tradition of Imam Ali Raza : "Allah said that He will not accept anyones acts of worship (Amal) unless he accepts and stands witness to Ali's Wilayat just like he accepts the Risalat of Mohammed."Biharul Anwar (Volume 9 page 333 )

Cette tradition ne parle pas de l’adhan.

*Tradition of Imam Jaffer-e- Sadiq through ibn Abbas; "In Sura Tauba the word Azaan means Ali ibn Abi Talib."
Biharul Anwar Volume 9 page 69

'adhan' dans le contexte de cette verset n’a rien a avoir avec l’appelle au prière.

وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِي
​

Et voici une proclamation de Dieu et de Son Envoyé adressée aux hommes le jour du Grand Pèlerinage : " Dieu et Son Envoyé désavouent les associateurs. Si vous vous repentez, cela vaudra mieux pour vous ; mais si vous vous détournez, sachez que vous ne prévaudrez pas contre Dieu ! " Annonce aux mécréants un châtiment douloureux, (9:3)

*Surah Fatir - Aya 10 "Man kana yureedul ............... al Kalam al Tayyab wal amal al saleh yarfa"
Now lets see how Imam Jafar e Sadiq explains the words "Al Kalam Al Tayyab"
Our Imam said "Al Kalam Al Tayyab means the act of momin whereby he recites La illaha illallah - Mohammedun Rasool Allah and Ali un Wali ullah"

Ok bon, mais ça ne change pas du fait que l’adhan est de 18 et l’iqama de 17 parties.

*Ayatullah Abdul Nabi Iraqi writes in his Book "Al Taleen" Page 155 : Hazrat Salman Farsi in the presence of our Holy Prophet always used Ali un Wali Ullah in Azaan"

Ou est la source que Salman al-Farsi a dis ça ? Sans doute d’un livre sunnite.

*Shaikh As Suduq in his Book "Al Tauheed" page 228 writes a Tradition of Moula Ali ibn Abi Talib Ameerul Momineen : "No Doubt, there is an Angel of God Almighty who's one wing spreads over the East and the other one spreads over the West , at the time of Salat says Azaan and in his Azaan the Angel says, 'I confirm that there is no God but Allah, Mohammed is the master of all prophets and his "Wasih" (Ali ibn Abi Talib) is the master of all "Wasiyeen".

Je n’ai pas lu ce livre, et les versions que j’ai trouvées sur l’Internet n’avaient pas de numéro de pages. Mais voila l’opinion de shaykh al-Sadouq (r) a propos du ‘3eme shahada’ dans l’adhan (pour le contexte il vient de rapporté un tradition sur la vraie adhan) :


"C'est l’adhan authentique / correct (sahih), rien ne doit être ajouté ou soustrait. Les mufawwidah (forme de ghullat), qu’Allah les maudissent, ont fabriqué des traditions et ont ajouté à l'appel à la prière محمد و آل محمد خير البرية. (Muhammad et la famille de Muhammad sont les meilleurs de l'humanité) deux fois. Dans certaines de leurs traditions, après avoir dit أشهد أن محمدا رسول الله (Je témoigne que Muhammad est le Prophète d'Allah) (ajoutent-ils) أشهد أن عليا ولي الله (je témoigne qu’Ali est le Wali d'Allah) deux foix. Parmi eux, il y a ceux qui rapportent ceci أشهد أن عليا أمير المؤمنين (Je témoigne qu’Ali est le commandant des croyants) deux fois. Il ne fait aucun doute que Ali est le Wali d’Allah et qu'il est le vrai commandant des croyants et que Muhammad et sa famille, que la paix soit sur ​​eux, sont les meilleures des créatures. Cependant, ce n'est pas (une partie) de l'adhan original. J'ai mentionné ca afin que ceux qui ont été accusés de concocter tafwid (délégation des pouvoir d’Allah aux Imams) et se sont isolés dans nos rangs doivent être connu."

al-Sadouq, Man la Yahduru al-Faqih, vol .1, pages 290-291

*Our Holy Prophet said : "Who ever is happy to go to Hell (Jahannam) should refuse the Wilayat-e- Ali Ibn Abi Talib."
Biharul Anwar (Volume 9 page 320)

Oui, mais ce n’a rien a avoir avec l’adhan

*Conveyed through Ibn Abbas : On the day of Judgement "Qayama" Moula Ali will say Azaan and will say; "Be informed! who ever refused to accept my (Moula Ali's) Wilayat is cursed by God Almighty"
Bihar ul Anwar (Volume 9 Page 462)

Encore, c’a na rien a avoir avec des innovations dans l’adhan.


D’ailleurs pour la grande majorité de marjas (apparts les shirazi, modaressi, et qazwini) il ne faut pas avoir l’intention que la ‘3eme shahada’ est partis de l’adhan, sinon elle n’est pas valide.

Tourab, vous devrez lire cette article:

http://www.scribd.com/doc/33893609/From-Bida-to-Sunnah-The-Wilaya-of-Ali-in-the-Shi-i-Adhan