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In the Name of God بسم الله

Why Sallat(namaz) Without Shadatey Ali(a.s)?

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We use to give Three Sahadat in Azzan and Aqamat.But most shian-e-Ali(A.S)'s Sallat(Namaz) is without the Shadat-e-ALI(A.S).

This is open question.Pls think with your mind and heart.

Today is also a day of Shadate Maulla (as).

Wa tawas u bil HAQ Wa tawas u bil sabar

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We use to give Three Sahadat in Azzan and Aqamat.But most shian-e-Ali(A.S)'s Sallat(Namaz) is without the Shadat-e-ALI(A.S).

This is open question.Pls think with your mind and heart.

Today is also a day of Shadate Maulla (as).

Wa tawas u bil HAQ Wa tawas u bil sabar

(salam)

Because that is hukm-e-Maula (as) as received through naibeen of Maula (ajjal farjuhu).

Addition or additional repitition of one phrase, even one that is already part of salaat - even in praise of Allah Himself (e.g. Allahu Akbar) - to the salaat that we have been ordered by our Maulas (as) to offer will make us disobeyers of our Maulas (as) and make our salaat invalid.

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(salam)

I want to inform that this issue was already discuss in this thread..!

so please concern to this

http://www.shiachat.com/forum/index.php?showtopic=89211

DIL MEIN ALI(A.S) HAI ZABAN PAY ALI(A.S) HAI

GHAR GHAR MEIN TUMHAREY ALI(A.S) ALI(A.S) HAI

AZAAN O AKAMAT KE SHAN GAR ALI(A.S) SAY HAI

PHIR NAMAZ TASHNA KUN ZIKREY ALI(A.S) SAY HAI

NAMAZ KE MIRAJ SHADAT-E-ALI(A.S) SAY HAI

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^Some ppl say Ya Sareeur Ridha in the last Sijdah. Is this bidah? And once I went to pray Salat with ppl and they had a different qunoot and they mentioned Ayat Khamenei in it. Bidah?

Those were probably duas, theyre not considered wajib parts of salat. In qunoot you can ask Allah whatever you want, im assuming its the same for sajdahs, as long as you dont say its part of salaat. Just like you're allowed to say ameen (like sunnis) but if you say it believing its part of salat then that will invalidate your salat.

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We use to give Three Sahadat in Azzan and Aqamat.

If you respect our Imams [as] you should follow what they taught us, and not act on your own opinions and desires. The third shahadah is not a part of the Adhaan or Iqamah. This is what our Imams used to read for the adhaan:

897

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914

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Taken from the Section on Adhaan and Iqamah and the virtues of the Mu'azzins from the book Man la Yahdhuruhul Faqih by Shaykh Sudooq.

The ahadith from our Imams [as] show that they recited only the TWO shahadas in the Adhaan and Iqamah. So it is very clear that the third shahadah is NOT a part of either the Adhaan or the Iqamah.

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http://www.shiachat.com/forum/index.php?showtopic=234925483

From the above thread:

------

The Adhan in the Ahadith

The busy hadith collector Kulaini (d. 329 H), who wrote in his “Kitab as-Salah” a whole Bab (“Chapter”, literally: “door”) about the adhan, did not mention „Asch-hadu an-na ’Ali-yau Wali-yu llah“ as part of the adhan.* Below I want to quote two ancient traditions, in which the Imams spoke about this part of the adhan. They are by far the oldest traditions, that could be found by database (Maktabat Ahl al-Bait). In addition, they were the only two traditions before the 8th/14th century. However, the number of traditions does not significantly rise afterwards.

1- Sadûq (d. 381 H) wrote about Imam Abu Abdillah (a.s.)**:

... ¡ æÝí ÈÚÖ ÑæÇíÇÊåã ÈÚÏ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå " ÃÔåÏ Ãä ÚáíÇ æáí Çááå " ãÑÊíä ¡ ...

„And in some traditions ,Asch-hadu an-na Muhammada-r Rasulullah' is followed by: ,Asch-hadu an-na ’Ali-yau Wali-yu llah'.“

2- Tûsî (385-460 H) explains without giving references***:

" ÃÔåÏ Ãä ÚáíÇ æáí Çááå æÂá ãÍãÏ ÎíÑ ÇáÈÑíÉ " ÝããÇ áÇ íÚãá Úáíå Ýí ÇáÃÐÇä æÇáÅÞÇãÉ . Ýãä Úãá ÈåÇ ßÇä ãÎØÆÇ.

“…Asch-hadu an-na ’Ali-yau Wali-yu llahi wa Aali Muhammadin chairi-l-bariyah“: Do not effort this, neither in the Adhan nor in the Iqama. And whoeber efforts this, did a mistake.“

Résumé

These both are the oldest traditions, in which the „Ali-Shahadah“ appeared. The next traditions could be found in the year 768/1366, more than 400(!) years after the disappearance of the twelfth Imam . As for that, it seems to be arguable, whether the „Ali-Shahadah“ in the Adhan can be considered as obligatory. If it is exposed in future, that those both traditions are the only ones, it seems fully understandable that some Maraja‘ struggle against accepting the „Ali-Shahadah“ as part of the adhan.

________________________

* Al-Kâfî, Kitâb as-Salâh, Bâb bada’ al-adhân wa al-iqâmah. Band. 3, Seiten 302-308, Teherân 1367 (3. Auflage).

** Sadûq: Man lâ yahduruhû al-faqîh, Bab al-adân wa-l-iqâmah, Nr. 897, Bd. 1, S. 290, o.O.

*** Tûsî: Al-nihâyah, Kitâb as-Salâh, Bab al-adhân wa al-iqâmah wa-l-ahkâmiha, S. 69, Qom.

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If you respect our Imams [as] you should follow what they taught us, and not act on your own opinions and desires. The third shahadah is not a part of the Adhaan or Iqamah. This is what our Imams used to read for the adhaan:

897

æÑæì ÃÈæÈßÑ ÇáÍÖÑãí¡ æßáíÈ ÇáÇÓÏí(5) Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ãäå " Íßì áåãÇ ÇáÇÐÇä ÝÞÇá: Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå¡ áÇ Åáå ÅáÇ Çááå¡ æÇáÇÞÇãÉ ßÐáß

914

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Taken from the Section on Adhaan and Iqamah and the virtues of the Mu'azzins from the book Man la Yahdhuruhul Faqih by Shaykh Sudooq.

The ahadith from our Imams [as] show that they recited only the TWO shahadas in the Adhaan and Iqamah. So it is very clear that the third shahadah is NOT a part of either the Adhaan or the Iqamah.

(salam)

Thank you for those hadith, I think we should ponder about what Imam (as) said about the name Allah (swt) being mentioned in the begining and end, subhanallah.

Edited by Awakened
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1- Sadûq (d. 381 H) wrote about Imam Abu Abdillah (a.s.)**:

... ¡ æÝí ÈÚÖ ÑæÇíÇÊåã ÈÚÏ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå " ÃÔåÏ Ãä ÚáíÇ æáí Çááå " ãÑÊíä ¡ ...

(salam)

Shakh Saduq (ra) went on to say these narratives were fabricated. And the scholars in general regard them as either weak or fabricated aswell.

wa salam

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We use to give Three Sahadat in Azzan and Aqamat.But most shian-e-Ali(A.S)'s Sallat(Namaz) is without the Shadat-e-ALI(A.S).

This is open question.Pls think with your mind and heart.

Today is also a day of Shadate Maulla (as).

Wa tawas u bil HAQ Wa tawas u bil sabar

Labbayk! Ya Ali(AS) Madad!!

Aliyan wali Allah in namaz

Namaz & The 3rd Shahadat

Proof of recitation from Quran, Ahadith, Logic & the statements of Ullemas / Marajas.

Namaz is a very important part of Deen-e- Islam and there is a Riwayat that if ones Namaz is accepted all his acts of worship will be accepted and if ones Namaz is not accepted all his acts of worship will be rejected. Hence it is compulsory on every one of us to make sure that we pray Namaz in a way which is accepted by God Almighty. Tashahud in Namaz is a very important part of it .

Tashahud is standing witness to or giving testimony. All other sects of Islam / Muslims have consensus on tashahud as they all agree that be it Kalma or Azaan, Aqamah or Tashahud in every place only 2 testimonies i.e. testifying the oneness of God & Prophet hood of Hazrat Mohammad ( pbuh & hp ) is enough, whereas Shias believe that the main difference between Shi’ism and other sects is the acceptance of Wilayat-e- Moula Ali so where ever we give the first 2 testimonies ( i.e. Touheed & Risalat ) we should immediately give the 3rd testimony, the wilayat of Moula Ali and all shias believe that the Third testimony ( ) is just as necessary as the first 2 testimonies. Unfortunately, since a few years because of the ignorance of Shias towards the orders of Quran and Holy Traditions of Aimma , just like other muslims we too have stopped reciting the Third Shahadat and have restricted ourselves to only 2 testimonies in Namaz. Our ignorance towards the orders of Quran and Ahadith results in our shias raising questions and objections on the very basis of our sect i.e. . Even though there are many books dedicated to prove the necessity of recitation of in Namaz but the fact is that firstly these books are not in reach of everyone as they are either in Arabic, Farsi or Urdu and many shias are not familiar with either of the languages, secondly our lives have become so hectic that we don’t even get enough time for our selves let alone reading such big and lengthy books. This is the reason why we decided to compile this article with some undeniable proofs while keeping it as short as we possibly can.

We have to bear this in mind that just because something is not practiced at present time it does not mean that it is not a part of our act of worship. We all know that so many things have been changed in Namaz that it is now a very big problem between different sects of Muslims as they all have different ways to pray Namaz so accepting Namaz as it is practiced today cannot be justified without trying hard to find out the things which were originally part of Namaz but were struck off sometime back by the enemies of Islam in a well planned and organized manner. We have to look and seek further deep down inside it Specially if something is regarding the Wilayat of Moula Ali as we surely know that this was the very things that the rulers have tried their level best to eradicate and there was a time when just taking the name of Moula Ali was enough to be killed by the tyrant rulers and their equally tyrant lobby. Thinking about such a time we have to consider that how could anyone testify the wilayat of Ameer ul Momineen Ali ibn - e - Abi Talib openly and loudly? Majority of people during those times used to do ‘ Taqayya ‘ just to save themselves from harm. This period of Taqayya was so prolonged that disappeared even from the thoughts of Shias themselves. Even our Aimma refrained from openly teaching the Kalma which included to general public but instead used to teach the complete Kalma to some trustworthy companions only who would then convey it to the lovers of Ahlul Bait . Hence in the Book Al Kafi there is a tradition ( Hadith ) of Imam Mohammad Baqar which says “ If we would have fixed the tashahud of Namaz , our followers and lovers ( Mawalis ) would have been killed “ . Hence if the recitation of in Tashahud is not practiced today it should not be taken for granted but instead we should try and see if it was practiced earlier and if we could find the proofs in Saqalain ( Quran & Ahadith of Aimma ). We should all try and find out the answers to the following questions which come to our mind regarding the Third Shahadat in Namaz :

Does our faith and logic ( Aql ) allow us to recite in Tashahud of Namaz ?

Has Quran ever Ordered us to recite the third Shahadat ?

Are there any Ahadith ( Traditions of Aimma [as]) to support the recitation?

How did Rasool-e-Khuda ( pbuh & hp ) and our Imam used to recite Tashahud ?

What does the Fuqahas ( Islamic Clergy / Scholars) say about Third Shahadat?

Now let us try and shed some light on each of the Questions separately :

Aql ( reasoning )

Normally at present time we only give 2 testimonies i.e. of Touheed & Risalat. In Arabic 2 testimonies are called Shahadatain whereas if the testimonies are at least 3 or more the word used in Arabic is Shahad’aat. The word Shahadatain ( 2 testimonies ) cannot be found any where in Quran but the word Shahad’aat can be seen in Quran and that too in the context of Namaz. But if someone still refuses to stand witness to atleast 3 testimonies , would that not be rejecting Quranic order ?

Surah Al Maida : Quran said “ Al Youma Akmalto Lakum Deenakum…… “ This Ayat was revealed on the day of Ghadeer and the word “ Al youm “ signifies that on one special day one special thing happened which completed the deen ‘ Islam ‘ . The history stands witness that the thing that happened on that day was the announcement of Wilayat of Moula Ali . If we look at the aayaats that were sent before announcing the completion of Deen Islam we will notice that the order from God Almighty to convey this message was so strict that if this announcement was not made the Risalat of Rasool-e-Khuda ( pbuh & hp ) would have been in danger. If Rasool-e-Khuda (pbuh & hp ) would not have announced the Wilayat of Moula Ali could his Risalat be saved? Could the Deen Islam be saved without this announcement ? Is Namaz not included in Deen ? Thus, if without testifying and announcing this Shahadat the Risalat of our Holy Prophet (pbuh & hp) was incomplete, The Deen Islam was incomplete - How can the prayers ( Namaz ) of anyone be complete without it?

Who doesn’t know that Tashahud is a part of Namaz ( Prayers ) and the Namaz, which tashahud is a part of - Shaikh Mufeed says in his book “ Al Ikhtesas “ and other Ulemas in their own books quote from Imam Mohd Baqar - Imam says ‘ Namaz is Ameer ul Momineen ‘At quite many places it is quoted from Moula Ali this saying “ Ana Salat ul Momin “ I am the Salat ( Namaz ) of Momin.

Is there any logic to exclude the testimony of some one who himself is “ Namaz “ ?

QURAN :

Surah Al Muarij - Ayat # 33 to 35

http://www.al-islam.org/quran/

" And those who are upright in their testimonies ( Shahadaatehum ), And those who keep a guard on their prayer, Those shall be in gardens, honored"

It is important to note here that the word Shahad’aat ( Plural ) in Arabic is only used for atleast 3 testimonies - It cannot be used for 2 testimonies , For 2 testimonies the word in Arabic is ‘ Shahadatain ‘

In the above Ayat-e-Quran God Almighty is describing the glories of people who testifies 3 Shahad’aat in their Namaz and safeguards their prayers ( Namaz ).

Surah Fatir - Aya # 10

[shakir 35:10] Whoever desires honor, then to Allah belongs the honor wholly. To Him do ascend the good words ( Al Kelam Al Tayyab ); and the good deeds, lift them up, and (as for) those who plan evil deeds, they shall have a severe chastisement; and (as for) their plan, it shall perish.

In the above ayat of Quran the word used is "Al Kelam Al Tayyab" which is again in plural form (Sega-e-Jama) and as mentioned above in Arabic the plural form like this is only only used for Three or more. So the usage of "Al Kelam Al Tayyab" or the The Purified (3 or More) Kalamas clearly indicates that the Kalma which reaches and is accepted by God Almighty consists of Three or more Kalma. Now if we see that majority of Muslims including some Shias only recite Two Kalmas (Kalma-e-Tauheed & Kalma-e-Risalat) in Tashahud, allow me to say that this type of Kalama does not reach or is not accepted by God Almighty as he only accepts the shahadat (witness) which consists of 3 or more Kalmas.

Now lets see how Imam Jafar e Sadiq explains the words "Al Kelam Al Tayyab"

Tafseer Ayashi - Tafseer Saafi

Our Imam said "Al Kelam Al Tayyab means the act of momin whereby he recites La illaha illallah - Mohammedun Rasool Allah and "

The above is an absolutely clear and undeniable proof that we should all recite not just in Kalma, Aazaan and Aqamah as compulsory part but also in (Tashahud) Namaz as an integral part.

[shakir 13:25] And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.

Tafseer-e-Qummi - Vol 1 page 363 " Kala Rasool Allah sallallaho wa Aalayhi wa sallam Al Mesak fil Zar min wilayat-e-Ameeral Momineen wal Aimma Alaihis salam"

Translation English " This Covenant was that of joining testimony of Wilayat-e-Ali with touheed and Risalat and who ever breaks away from they are the ones who are 'Jahanami' "

URDU " Yeh Ehad Wilayat Ali ki Gawahi ko Bilafasal touheed 'o' Risalat kay saath milanay ka tha - Aur jo qata kartay hain wo hi jahannami hain "

TRADITIONS ( AHADITH ) :

In Tanveerul Eemaan by Shaikh Yaqoob Al Kulainy : Quotes a tradition from Rasool-e-Khuda ( pbuh & hp ) “ God instructed Hazrat Mohammad Mustafa when the Prophet (pbuh & hp ) was returning from Mairaj : God said ‘ inform this to your Ummat that Ali Wali ullah is Waseela between you and me so do not leave him. And remember that neither your Azaan will be complete without it nor Aqamat or Namaz or Roza or Haj or Zakat and not even your birth or death without mentioning .

Book Shajar-e-Touba Published from Najaf - Iraq : - Utba bin Amir Jehni companion of Holy Prophet ( pbuh & hp ) narrates :- We did the ‘ Bait ‘ of Rasool-e-Khuda ( pbuh & hp ) on these lines : Ash hado anna La illaha illalla wa Ash hado Anna Mohammedan Nabiye’hi wa an Ali’in Wasi’yehi : and if we reject any one of these testimonies we will become Kafir

Book Muqadmah Mishkat ul Anwar - Imam Ali ibn-e-Abi Talib says “ The one who does not accept/ testify my Wilayat will not get any benefit from accepting/ testifying Mohammad’s ( pbuh & hp ) Risalat - Be aware both these testimonies are compulsory with each other “

Ehtejaj-e-Tibrisi - Volume 1 : Imam Jaffar As Sadiq ( as ) says “ Thus when ever one says La ilaha illalla and Mohammedan Rasool Allah, he must immediately say Ali is Ameer ul Momineen Wali Ullah “

The point to note in the above tradition of Imam Jaffar As Sadiq is that our Imam has not restricted the order which means that WE HAVE TO recite when ever and where ever we recite the first 2 testimonies

Book Imali Suddook : Imam Ali Raza says “ God Almighty has said that he will NOT ACCEPT anyone’s acts of worship unless he stands witness to Moula Ali ’s Wilayat with Prophet’s ( pbuh & hp ) Risalat.”

Here we should note that isn’t Namaz an act of worship ? If it is, then how can it be excluded from the order of Imam Ali Raza in the above tradition ( Hadith ) .

Now let us see if our beloved Rasool-e-Khuda ( pbuh & hp ) and our 14 Masoomeen used to recite the Third Shahadat ( ) in their Namaz :

NAMAZ OF RASOOL-E-KHUDA ( pbuh & hp )

Surah Bani Israel “( O Prophet Mohammad ) Do not recite your prayers loudly nor say it under your breath; seek a course in between. (110) “

In : Tafseer Ayashi - Tafseer Saafi - Tafseer Burhan - Tafseer Noor as Saqalain Tafseer Basair Ad Darajaat : Narrated from Imam Mohammad Baqar : Imam says “æóáÇó ÊóÌúåóÑú ÈöÕóáÇóÊößó means that the testimony of Wilayat-e-Ali should not be given loudly until God Almighty Orders it ; æóáÇó ÊõÎóÇÝöÊú ÈöåóÇ means the testimony wilayat-e-Ali should be given in such a way ( In Namaz ) that only Ali can hear it - Do not hide it from Ali ; æóÇÈúÊóÛö Èóíúäó Ðóáößó ÓóÈöíáÇð means that you should keep asking God Almighty about the permission to announce it loudly - Hence Holy Prophet ( pbuh & hp ) kept asking God Almighty for the permission and on the day of Gadeer-e-Khum Holy Prophet ( pbuh & hp )got the permission to announce it loudly “

The Above Ayat and its Tafseer as done by Imam Mohammad Baqar proves that Rasool-e-Khuda used to testify the wilayat of Moula Ali slowly and quietly until the day of Gadeer after which Rasool -e- Khuda started saying the Third Shahadat loudly.

NAMAZ OF IMAM JAFFAR AS SADIQ

Bihar ul Anwar Volume 84 - Tradition ( Hadith ) of Imam Jaffar As Sadiq

Imam Jaffar As Sadiq used to recite the Tashahud of his Namaz like this

“ Ash Hado Annaka Ne’amar rab wa ash hado Annaka Mohammedan Ne’amar Rasool wa ash hado Annaka Ali ibn-e-Abi Talib Ne’amal Moula “

NAMAZ OF IMAM ALI RAZA

FIQAH AR RAZA : Imam Ali Raza used to recite this sentence in his Tashahud

“ Ash Hado Annaka Ne’amar rab wa an Mohammedan Ne’amar Rasool wa an Ali’in Ne’amal Wali “

Now that you have witnessed what Quran & Ahadith says about the 3rd Shahadat ( ) in Namaz and you have also seen how our Rasool-e-Khuda , Imam Jaffar As Sadiq & Imam Ali Raza used to recite Tashahud.

Salaam to the writer

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@Above brother

Brother i realize that u r just quoting the material from any other sites and pasting here

i m not against that but u shld see the link i provide earlier in this thread..

u said

The word Shahadatain ( 2 testimonies ) cannot be found any where in Quran but the word Shahad’aat can be seen in Quran and that too in the context of Namaz

so will u please mention where the Ahkaam of namaz and particularly of tashaud in namaz is written in Quran.

okay if u say word Shahdaat (plural) shld be recite in namaz so u shld know in arabic Shahdaat means three or more..! so y u stop on to 3 only..? y u not recite in tashahud that i testify that i have 14 masoomeen, 124000 anbiya a.s ?

u said

Thus, if without testifying and announcing this Shahadat the Risalat of our Holy Prophet (pbuh & hp) was incomplete, The Deen Islam was incomplete - How can the prayers ( Namaz ) of anyone be complete without it?

Okay i have to add one more thing with this logic u r mentioning, that we belive imam Hussain a.s safe Deen e islam by shedding his blood. fine ? and we are Muslim by the sacrifice of Imam hussain a.s that he sacrifies his life for Deen..! So can i say hussain a.s safe Deen so i shld testify his shahdah in namaz also ? because the l,ogic u given so the name of Imam Hussain a.s shld also b taken in tashahud.

U said this

Moula Ali this saying “ Ana Salat ul Momin “ I am the Salat ( Namaz ) of Momin.

Is there any logic to exclude the testimony of some one who himself is “ Namaz “ ?

again same thing u dont mention where Ali a.s said every Momin have to recite my shahadah in particularly namaz. or where it is written that after then Imam a.s recite 3rd shahadah in namaz him self ?

u 1st quoted Quranic verse

" And those who are upright in their testimonies ( Shahadaatehum ), And those who keep a guard on their prayer, Those shall be in gardens, honored"

then u add this

In the above Ayat-e-Quran God Almighty is describing the glories of people who testifies 3 Shahad’aat in their Namaz and safeguards their prayers ( Namaz ).

now tell me where Quran says abt only 3 shahadah..2nd thing its out of context u r mentioning its nothing to do with tashahud of Salah..keep guarding salah is mention diffrently and Shahadat (kalma) are mention diffrently.. they both are seprate sentences, u r just merging both of them together and change the meaning of the verse like this.. Those who keep guard their prayer (u add) "BY" offering "3rd" shahadah..

this By and third shahadah is wrongly put in Quranic verse which changes the whole meaning..

u said this

Ehtejaj-e-Tibrisi - Volume 1 : Imam Jaffar As Sadiq ( as ) says “ Thus when ever one says La ilaha illalla and Mohammedan Rasool Allah, he must immediately say Ali is Ameer ul Momineen Wali Ullah “

again out of context where it says particulary In tashahud of namaz .. even it is recomended in azan also proofs was already given above,

u wrote abt Fiqh imam ar riza

which is not authentic

u wrote abt Bihaar ul anwar vol 84.. ? tell me where it is written in vol 84 please give me a complete ref..vol 84 have hundreds of pages.

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@Above brother

Brother i realize that u r just quoting the material from any other sites and pasting here

i m not against that but u shld see the link i provide earlier in this thread..

u said

The word Shahadatain ( 2 testimonies ) cannot be found any where in Quran but the word Shahad’aat can be seen in Quran and that too in the context of Namaz

so will u please mention where the Ahkaam of namaz and particularly of tashaud in namaz is written in Quran.

okay if u say word Shahdaat (plural) shld be recite in namaz so u shld know in arabic Shahdaat means three or more..! so y u stop on to 3 only..? y u not recite in tashahud that i testify that i have 14 masoomeen, 124000 anbiya a.s ?

u said

Thus, if without testifying and announcing this Shahadat the Risalat of our Holy Prophet (pbuh & hp) was incomplete, The Deen Islam was incomplete - How can the prayers ( Namaz ) of anyone be complete without it?

Okay i have to add one more thing with this logic u r mentioning, that we belive imam Hussain a.s safe Deen e islam by shedding his blood. fine ? and we are Muslim by the sacrifice of Imam hussain a.s that he sacrifies his life for Deen..! So can i say hussain a.s safe Deen so i shld testify his shahdah in namaz also ? because the l,ogic u given so the name of Imam Hussain a.s shld also b taken in tashahud.

U said this

Moula Ali this saying “ Ana Salat ul Momin “ I am the Salat ( Namaz ) of Momin.

Is there any logic to exclude the testimony of some one who himself is “ Namaz “ ?

again same thing u dont mention where Ali a.s said every Momin have to recite my shahadah in particularly namaz. or where it is written that after then Imam a.s recite 3rd shahadah in namaz him self ?

u 1st quoted Quranic verse

" And those who are upright in their testimonies ( Shahadaatehum ), And those who keep a guard on their prayer, Those shall be in gardens, honored"

then u add this

In the above Ayat-e-Quran God Almighty is describing the glories of people who testifies 3 Shahad’aat in their Namaz and safeguards their prayers ( Namaz ).

now tell me where Quran says abt only 3 shahadah..2nd thing its out of context u r mentioning its nothing to do with tashahud of Salah..keep guarding salah is mention diffrently and Shahadat (kalma) are mention diffrently.. they both are seprate sentences, u r just merging both of them together and change the meaning of the verse like this.. Those who keep guard their prayer (u add) "BY" offering "3rd" shahadah..

this By and third shahadah is wrongly put in Quranic verse which changes the whole meaning..

u said this

Ehtejaj-e-Tibrisi - Volume 1 : Imam Jaffar As Sadiq ( as ) says “ Thus when ever one says La ilaha illalla and Mohammedan Rasool Allah, he must immediately say Ali is Ameer ul Momineen Wali Ullah “

again out of context where it says particulary In tashahud of namaz .. even it is recomended in azan also proofs was already given above,

u wrote abt Fiqh imam ar riza

which is not authentic

u wrote abt Bihaar ul anwar vol 84.. ? tell me where it is written in vol 84 please give me a complete ref..vol 84 have hundreds of pages.

1. "so u shld know in arabic Shahdaat means three or more..! so y u stop on to 3 only..? y u not recite in tashahud that i testify that i have 14 masoomeen, 124000 anbiya a.s ?"

Because Wilayat-e-Ali[as] encompasses the succession of the Prophet[saww] and establishes the Imamat. All Imams are Ali[as] but none of them is referred to as AmeerilMo'mineen. Wilayat-e-Ali[as] is what distinguishes Shia Islam. It is our identity. You testify all 14 Ma'soomeen in Wilayat-e-Ali[as]. Haven't you heard the saying, each Imam is Ali[as]?All Ma'soomeen are also Muhammad[saww] but they are also specifically Ali[as].

And you are the nation of Prophet Muhammad[saww], the Messenger for the Alamin-- only someone discontent with Him would go for the 124k shahadat. Btw, you’re willing to recite 124k shahadat but can not find proof enough for the shahadat that is the basis of your religion; the testimony that defines your creed? The shahadat that makes Shias claim “we are the real Ahl e Sunnat”…

Namaaz is Ali[as].

Picture the scene of Imam Husain[as] on top of RasoolAllah[saww]. The Imam[as] faced the namazis and the Rasool[saww] faced the Qiblah. The people made to get up from Sajdah, looked at the face of IMAM HUSAIN[as] and prostrated again because the Prophet[saww] was still in Sajdah.

Risaalat is supposed to point to Imamat. The Prophet[saww] is the Rahnuma, while the Imam[as] is the Rahbar.

Have you not heard the Hadis of AmeerilMomineed[as] that while the Prophets will fear their nation will abandon them at the last moment, hence they will stand behind their respective nations at Qiyamat, however Imam ALI[as] will stand in front of the Momineen, because they had faith in him in times of tribulation hence when they look on WajhAllah they will never leave the Imam.

I quote the Imam[as]: If I point my sword at the nose of a Momin that he may not love me, he will still love me and if I give all the world to a kaafir he will still hate me because the Messenger[saww] of Allah has said: All momins will love Ali[as] and all kaafirs will hate Ali[as].

Conclusion – Ali[as] is the basis for judgement and wilayat-e-Ali[as] is our salvation.

2. “again same thing u dont mention where Ali a.s said every Momin have to recite my shahadah in particularly namaz. or where it is written that after then Imam a.s recite 3rd shahadah in namaz him self ?”

The Propeht’s[saww] saying isn’t enough for you? At the initial invitation to Islam, the Prophet[saww] announced Ali[as] as his successor. Now you expect to be told at every point where the Kalma is recited that you should testify to Ali’s[as] wilayat-- can you not grasp the kalma as the Prophet[saww] recited it and say it as He[saww] said it wherever it needs to be said?

There's a verse in the Quran the gist of which is "a person will be judged according to HIS namaz." We may hence safely derive that every person's namaz is Different. We also know that the One whom we know can save us at Qiyamat is Ali[as]. So who will be safe on judgement day? The person whose namaz is Ali[as]. Namaz is Ali[as] but do you testify to it? Is your Namaz Ali[as]? After all, Moaawiyah also went through the actions of salaat... his namaz was definitely not for Ali[as], rather it advanced his worldly motives. His namaz was for Satan, because his worship was Satanic.

The point is not that 'namaz is Ali[as] so why should we call Ali[as].'

The point is acknowledging with word and mind what you are already doing in deed.

After knowing that Imam Ali[as] said "ana hayya alas Salaat, ana Hayya alal Falah, ana Hayya ala Khairil Amal", do you not want to spell out clearly what the Imam[as] has made known to you is a variety of different ways. (By the way, this quote is from a book by Khoei, and I can't be bothered trailing to the source, because I'm perfectly clear in my faith and I don't believe I can convince anyone who can't be convinced so if you're interested in looking this up, google it.)

If one expects to be saved by Ali[as] at Judgement Day (correct me if I’m wrong, this is a general Shia belief right?) then one must acknowledge that ALi[as] distinguishes a momin from a munafiq/kaafir etc. Your belief Ali[as] is the basis upon which you are judged. And Namaz is the basis upon which your deeds are judged. The two are complement one another.

3. “keep guarding salah is mention diffrently and Shahadat (kalma) are mention diffrently..”

Your kalma is proof of your belief, namaaz is acting upon the belief. If you testify to Allah, the Prophet[saww] and believe in only Allah and the Prophet[saww] that is your namaz. If you testified to Alian WaliAllah at Ghadir Khumm and held it in your heart, you testify it in your Namaz.

Ali[as] has the same destination from the Prophet[saww] as the Prophet’s[saww] from His body. (hadise-eNabwi)

How do you need to guard your namaaz anyway? Can someone steal your namaz from you? You may be prevented from offering namaaz, but why does it say guard your ‘namaaz’?

Ensure that it is an acting out of your beliefs, and not just mechanical motion while your beliefs lie elsewhere.

4. “again out of context where it says particulary In tashahud of namaz .. even it is recomended in azan also proofs was already given above,

u wrote abt Fiqh imam ar riza

which is not authentic”

What’s not authentic?

5. “u wrote abt Bihaar ul anwar vol 84.. ? tell me where it is written in vol 84 please give me a complete ref..vol 84 have hundreds of pages.”

Ask the writer of the article, there’s a reason I quoted and didn’t dig up references myself. There’s a Discussion and Contact us option on the site.

6. “Brother i realize that u r just quoting the material from any other sites and pasting here

i m not against that but u shld see the link i provide earlier in this thread..”

Thanks but no thanks. I hate getting into arguments. Beliefs are personal, and I don’t mean to impose mine on anyone. You’re welcome to your belief, the article was posted because I appreciated the logic of the OP.

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waterfellld!

(salam) Brother

I appreciate your contribution,pls accept bundles of thanks for your words for Shadat-e-HAQ.

Here i request you with great respect.As you admit that prolonged Taqyia make confusing about Shadat in Salat.I request you please don't say Salat is invalid without Shadat-e-Haq.

My message is

Wa tawas u bil HAQ Wa tawas u bil Sabar.

Convey the message of HAQ in very cool manner to our brother,and be patient.

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What’s not authentic?

The reference to "FIQAH AR RAZA".

I haven't even heard of a standard book on fiqh with this title. And I doubt you've ever seen this book either. I'm guessing that the uninformed author or that article that you quoted was referring to "Uyoon Akhbaar ar-Ridha" by Shaykh Sudooq, which is a canonical work detailing the life of Imam Ridha [a].

But even this work has two volumes, and each volume has hundreds of pages. Which volume, and which section or page, is the author referring to? He hasn't even given a hint! Just like in the case of his "reference" to Bihar ul Anwar, Volume 84. No mention of the bab that is being referred to, or the page number, or hadith number - it's just "Volume 84".

When people give such vacuous "references", it's usually when they themselves have never seen the actual section that they are referring to and are just quoting from hearsay, or they are making them up.

The Propeht’s[saww] saying isn’t enough for you?

Funny, that you should mention that, since this is exactly what we've been arguing all this time. Who's sayings are Shia's supposed to follow? Those of the Ma'soomeen [a] or of some uninformed person writing an article at hubeali.com?

What the Ma'soomeen [a] have asked their Shi'a to recite during Tashahhud:

From Tahdheeb al Ahkaam, by Sheikh Mufeed

(Volume 2, Bab 8 - Bab Kayfiyyatis Salaat wa Sifatiha)

Page 92:

(344) 112

ÇáÍÓíä Èä ÓÚíÏ Úä ÕÝæÇä ÞÇá: ÍÏËäÇ ÚÈÏÇááå Èä ÈßíÑ Úä ÚÈÏÇáãáß Èä ÚãÑæ ÇáÇÍæá Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: ÇáÊÔåÏ Ýí ÇáÑßÚÊíä ÇáÇæáííä (ÇáÍãÏ ááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå æÇÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ æÊÞÈá ÔÝÇÚÊå Ýí ÇãÊå æÇÑÝÚ ÏÑÌÊå).ÞÇá ãÍãÏ Èä ÇáÍÓä: ÇáÊÓáíã Ýí ÇáÕáÇÉ Úáì ÃÑÈÚÉ ÃÖÑÈ ÅÐÇ ßÇä ÇáÑÌá ÅãÇãÇ íÓáã ÊÓáíãÉ æÇÍÏÉ¡ æÅä ßÇä ãÃãæãÇ æáã íßä Úä ÔãÇáå ÃÍÏ íÓáã æÇÍÏÉ ÃíÖÇ¡ æÅä ßÇä Úä ÔãÇáå ÅäÓÇä íÓáã ÊÓáíãÊíä¡ æÅä ßÇä ãäÝÑÏÇ íÓáã ÊÓáíãÉ æÇÍÏÉ¡ íÏá Úáì Ðáß ãÇ ÑæÇå:

Page 99

(373) 141

ÇáÍÓíä Èä ÓÚíÏ Úä ÇáäÖÑ Èä ÓæíÏ Úä ÒÑÚÉ Úä ÃÈí ÈÕíÑ Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã ÞÇá: ÅÐÇ ÌáÓÊ Ýí ÇáÑßÚÉ ÇáËÇäíÉ ÝÞá: " ÈÓã Çááå æÈÇááå æÇáÍãÏ ááå æÎíÑ ÇáÇÓãÇÁ ááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå ÇÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ ÃÔåÏ Çäß äÚã ÇáÑÈ æÇä ãÍãÏÇ äÚã ÇáÑÓæá Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ æÊÞÈá ÔÝÇÚÊå Ýí ÃãÊå æÇÑÝÚ ÏÑÌÊå " Ëã ÊÍãÏ Çááå ãÑÊíä Ãæ ËáÇËÇ Ëã ÊÞæã ÝÇÐÇ ÌáÓÊ Ýí ÇáÑÇÈÚÉ ÞáÊ:

" ÈÓã Çááå æÈÇááå æÇáÍãÏ ááå æÎíÑ ÇáÇÓãÇÁ ááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ ÇÔåÏ Çäß äÚã ÇáÑÈ æÇä ãÍãÏÇ äÚã ÇáÑÓæá ÇáÊÍíÇÊ ááå æÇáÕáæÇÊ ÇáØÇåÑÇÊ ÇáØíÈÇÊ ÇáÒÇßíÇÊ ÇáÛÇÏíÇÊ ÇáÑÇíÍÇÊ ÇáÓÇÈÛÇÊ ÇáäÇÚãÇÊ ááå ãÇ ØÇÈ æÒßÇ æØåÑ æÎáÕ æÕÝÇ Ýááå¡ æÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå¡ æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ ÃÔåÏ Ãä ÑÈí äÚã ÇáÑÈ æÇä ãÍãÏÇ äÚã ÇáÑÓæá æÇÔåÏ Ãä ÇáÓÇÚÉ ÂÊíÉ áÇ ÑíÈ ÝíåÇ æÇä Çááå íÈÚË ãä Ýí ÇáÞÈæÑ ÇáÍãÏ ááå ÇáÐí åÏÇäÇ áåÐÇ æãÇ ßäÇ áäåÊÏí áæáÇ Åä åÏÇäÇ Çááå ÇáÍãÏ ááå ÑÈ ÇáÚÇáãíä¡ Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ¡ æÈÇÑß Úáì ãÍãÏ æÂá ãÍãÏ¡ æÓáã Úáì ãÍãÏ æÂá ãÍãÏ¡ æÊÑÍã Úáì ãÍãÏ æÚáì Âá ãÍãÏ ßãÇ ÕáíÊ æÈÇÑßÊ æÊÑÍãÊ Úáì ÇÈÑÇåíã æÚáì Âá ÇÈÑÇåíã Åäß ÍãíÏ ãÌíÏ¡ Çááåã Õá Úáì ãÍãÏ æÚáì Âá ãÍãÏ æÇÛÝÑ áäÇ æáÇÎæÇääÇ ÇáÐíä ÓÈÞæäÇ ÈÇáÇíãÇä æáÇ ÊÌÚá Ýí ÞáæÈäÇ ÛáÇ ááÐíä ÂãäæÇ ÑÈäÇ Çäß ÑÄÝ ÑÍíã¡ Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ æÇãää Úáí ÈÇáÌäÉ æÚÇÝäí ãä ÇáäÇÑ¡ Çááåã Õá Úáì ãÍãÏ æÂá ãÍãÏ æÇÛÝÑ ááãÄãäíä æÇáãÄãäÇÊ æáãä ÏÎá ÈíÊí ãÄãäÇ æááãÄãäíä æÇáãÄãäÇÊ æáÇ ÊÒÏ ÇáÙÇáãíä ÅáÇ ÊÈÇÑÇ " Ëã Þá " ÇáÓáÇã Úáíß ÇíåÇ ÇáäÈí æÑÍãÉ Çááå æÈÑßÇÊå ÇáÓáÇã Úáì ÇäÈíÇÁ Çááå æÑÓáå ÇáÓáÇã Úáì ÌÈÑÆíá æãíßÇÆíá æÇáãáÇÆßÉ ÇáãÞÑÈíä ÇáÓáÇã Úáì ãÍãÏ Èä ÚÈÏÇááå ÎÇÊã ÇáäÈííä áÇ äÈí ÈÚÏå æÇáÓáÇã ÚáíäÇ æÚáì ÚÈÇÏ Çááå ÇáÕÇáÍíä ".Ëã ÊÓáã æÃÏäì ãÇ íÌÒí ãä ÇáÊÔåÏ ÇáÔåÇÏÊÇä íÏá Úáì Ðáß ãÇ ÑæÇå:

Page 101:

(375) 143

ãÍãÏ Èä íÚÞæÈ Úä ãÍãÏ Èä íÍíì Úä ÇáÍÌÇá Úä ËÚáÈÉ ÇÈä ãíãæä Úä íÍíì Èä ØáÍÉ Úä ÓæÑÉ Èä ßáíÈ ÞÇá: ÓÃáÊ ÃÈÇ ÌÚÝÑ Úáíå ÇáÓáÇã Úä ÇÏäì ãÇ íÌÒí ãä ÇáÊÔåÏ¿ ÞÇá: ÇáÔåÇÏÊÇä.

Page 101:

(378) 146

ÝÃãÇ ãÇ ÑæÇå ãÍãÏ Èä íÚÞæÈ Úä ãÍãÏ Èä íÍíì Úä ÃÍãÏ ÇÈä ãÍãÏ Úä ÇáÍÓíä Èä ÓÚíÏ Úä ÚËãÇä Èä ÚíÓì Úä ãäÕæÑ Èä ÍÇÒã Úä ÈßÑ Èä ÍÈíÈ ÞÇá: ÓÃáÊ ÃÈÇ ÌÚÝÑ Úáíå ÇáÓáÇã Úä ÇáÊÔåÏ ÝÞÇá: áæ Çä ßãÇ íÞæáæä æÇÌÈÇ Úáì ÇáäÇÓ åáßæÇ ÅäãÇ ßÇä ÇáÞæã íÞæáæä ÃíÓÑ ãÇ íÚáãæä¡ ÅÐÇ ÍãÏÊ Çááå ÃÌÒÃß.ÝáíÓ ÈÏÇÝÚ Çä íßæä ÇáÔåÇÏÊÇä æÇÌÈÊíä æÅäãÇ íÏá Úáì Çä ãÇ ÒÇÏ ÚáíåãÇ áíÓ ÈæÇÌÈ áÇä ÇáÒíÇÏÉ Úáì ÇáÔåÇÏÊíä ÃíÖÇ ÊÓãì ÊÔåÏÇ¡ æÇáÐí íÈíä ãÇ ÐßÑäÇå:

From Kitab al Kafi, by Sheikh Ya'qoub Kulayni

(Volume 3, Bab at Tashahhud fi Rak'atain . . .)

Page 337

3

ãõÍóãøóÏõ Èúäõ íóÍúíóì Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏò Úóäö ÇáúÍóÌøóÇáö Úóäú ËóÚúáóÈóÉó Èúäö ãóíúãõæäò Úóäú íóÍúíóì Èúäö ØóáúÍóÉó Úóäú ÓóæúÑóÉó Èúäö ßõáóíúÈò ÞóÇáó ÓóÃóáúÊõ ÃóÈóÇ ÌóÚúÝóÑò (Ú) Úóäú ÃóÏúäóì ãóÇ íõÌúÒöÆõ ãöäó ÇáÊøóÔóåøõÏö ÝóÞóÇáó ÇáÔøóåóÇÏóÊóÇäö .

From Man La Yahdhuruhul Faqeeh, by Sheikh Sudooq

(Volume 1, Bab Wasafas Salaat min . . .)

Page 318

944

æÑæí Úä ÒÑÇÑÉ Ãäå ÞÇá: ÞÇá ÃÈæÌÚÝÑ Úáíå ÇáÓáÇã: " ÇáÞäæÊ ßáå ÌåÇÑ ".

æÇáÞæá(3) Ýí ÞäæÊ ÇáÝÑíÖÉ Ýí ÇáÇíÇã ßáåÇ ÅáÇ Ýí ÇáÌãÚÉ " Çááåã Åäí ÃÓÃáß áí æáæÇáÏí æáæáÏì æáÇåá ÈíÊí æÅÎæÇäí ÇáãÄãäíä Ýíß ÇáíÞíä æÇáÚÝæ æÇáãÚÇÝÇÉ æ ÇáÑÍãÉ æÇáãÛÝÑÉ æÇáÚÇÝíÉ Ýí ÇáÏäíÇ æÇáÂÎÑÉ " ÝÅÐÇ ÝÑÛÊ ãä ÇáÞäæÊ ÝÑßÚ æÇÓÌÏ ÝÅÐÇ ÑÝÚÊ ÑÃÓß ãä ÇáÓÌÏÉ ÇáËÇäíÉ ÝÊÔåÏ æÞá: " ÈÓã Çááå æÈÇááå æÇáÍãÏ ááå æÇáÇÓãÇÁ ÇáÍÓäì ßáåÇ ááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå¡ æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æ ÑÓæáå¡ ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ "(4) Ëã ÇäåÖ Åáì ÇáËÇáËÉ(5) æÞá

ÅÐÇ ÇÊßíÊ Úáì íÏíß ááÞíÇã: " ÈÍæá Çááå æÞæÊå ÃÞæã æÃÞÚÏ " æÞá ÝÇáÑßÚÊíä ÇáÇÎíÑÊíä ÅãÇãÇ ßäÊ Ãæ ÛíÑ ÅãÇã " ÓÈÍÇä Çááå æÇáÍãÏ ááå æáÇ Åáå ÅáÇ Çááå æÇááå ÃßÈÑ " ËáÇË ãÑÇÊ æÅä ÔÆÊ ÞÑÃÊ Ýí ßá ÑßÚÉ ãäåÇ ÇáÍãÏ ÅáÇ Ãä ÇáÊÓÈíÍ ÃÝÖá¡ ÝÅÐÇ ÕáíÊ ÇáÑßÚÉ ÇáÑÇÈÚÉ ÝÊÔåÏ æÞá Ýí ÊÔåÏß " ÈÓã Çááå æÈÇááå æÇáÍãÏ ááå æÇáÇÓãÇÁ ÇáÍÓäì ßáåÇ ááå¡ ÇÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå¡ æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå¡ ÃÑÓáå ÈÇáåÏì æÏíä ÇáÍÞ áíÙåÑå Úáì ÇáÏíä ßáå æáæ ßÑå ÇáãÔÑßæä¡ ÇáÊÍíÇÊ ááå æÇáÕáæÇÊ ÇáØíÈÇÊ ÇáØÇåÑÇÊ ÇáÒÇßíÇÊ ÇáäÇãíÇÊ(1) ÇáÛÇÏíÇÊ ÇáÑÇÆÍÇÊ ÇáãÈÇÑßÇÊ ÇáÍÓäÇÊ ááå¡ ãÇØÇÈ æØåÑ æÒßì æÎáÕ æäãì Ýááå æãÇ ÎÈË ÝáÛíÑå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ.

æÃÔåÏ Ãä ÇáÌäÉ ÍÞ æÃä ÇáäÇÑ ÍÞ¡ æÃä ÇáÓÇÚÉ ÂÊíÉ áÇ ÑíÈ ÝíåÇ¡ æÃä Çááå íÈÚË ãä Ýí ÇáÞÈæÑ¡ æÃÔåÏ Ãä ÑÈí äÚã ÇáÑÈ æÃä ãÍãÏÇ äÚã ÇáÑÓæá ÃÑÓá¡ æÃÔåÏ Ãä ãÇ Úáì ÇáÑÓæá ÅáÇ ÇáÈáÇÛ ÇáãÈíä¡ ÇáÓáÇã Úáíß ÃíåÇ ÇáäÈí æÑÍãÉ Çááå æÈÑßÇÊå¡ ÇáÓáÇã Úáì ãÍãÏ Èä ÚÈÏÇááå ÎÇÊã ÇáäÈííä¡ ÇáÓáÇã Úáì ÇáÇÆãÉ ÇáÑÇÔÏíä ÇáãåÏííä¡ ÇáÓáÇã Úáì ÌãíÚ ÃäÈíÇÁ Çááå æÑÓáå æãáÇÆßÊå¡ ÇáÓáÇã ÚáíäÇ æÚáì ÚÈÇÏ Çááå ÇáÕÇáÍíä ".

æíÌÒíß Ýí ÇáÊÔåÏ ÇáÔåÇÏÊÇä¡ æåÐÇ ÃÝÖá áÇäåÇ ÇáÚÈÇÏÉ Ëã ÊÓáã æÃäÊ ãÓÊÞÈá ÇáÞÈáÉ æÊãíá ÈÚíäß Åáì íãíäß Åä ßäÊ ÅãÇãÇ¡ æÅä ÕáíÊ æÍÏß ÞáÊ: " ÇáÓáÇã Úáíßã " ãÑÉ æÇÍÏÉ æÃäÊ ãÓÊÞÈá ÇáÞÈáÉ¡ æÊãíá ÈÃäÝß Åáì íãíäß¡ æÅä ßäÊ ÎáÝ ÅãÇã ÊÃÊã Èå ÝÓáã ÊÌÇå ÇáÞÈáÉ æÇÍÏÉ ÑÏÇ Úáì ÇáÇãÇã¡ æÊÓáã Úáì íãíäß æÇÍÏÉ æÚáì íÓÇÑß æÇÍÏÉ ÅáÇ Ãä áÇ íßæä Úáì íÓÇÑß ÅäÓÇä ÝáÇ ÊÓáã Úáì íÓÇÑß ÅáÇ Ãä Êßæ

ÈÌäÈ ÇáÍÇÆØ ÝÊÓáã Úáì íÓÇÑß(1) æáÇ ÊÏÚ ÇáÊÓáíã Úáì íãíäß ßÇä Úáì íãíäß ÃÍÏ Ãæ áã íßä

And footnote 5 adds to this:

5

ÙÇåÑå íÏá Úáì ÇáÞæá ÈÚÏã æÌæÈ ÇáÕáÇÉ Úáì ÇáäÈì Õáì Çááå Úáíå æÂáå ßãÇ äÓÈ Ðáß Åáì ÇáãÄáÝ - ÑÍãå Çááå - æäÞá Úä ÇáãÚÊÈÑ ÏÚæì ÇáÇÌãÇÚ Úáì æÌæÈåÇ æíÌÆ Ýí ÂÎÑ ÈÇÈ ÇáÝØÑÉ Ýí ÍÏíË ÃÈì ÈÕíÑ æÒÑÇÑÉ Úä ÃÈì ÚÈÏÇááå Úáíå ÇáÓáÇã " æáÇ ÕáÇÉ áå ÅÐÇ ÊÑß ÇáÕáÇÉ Úáì ÇáäÈì Õáì Çááå Úáíå æÂáå " æÞÏ íÊÓÏá ÈÕÍíÍÉ ÒÑÇÑÉ ÇáãÊÞÏãÉ Ýí ÈÇÈ ÇáÇÐÇä Úä ÃÈì ÌÚÝÑ Úáíå ÇáÓáÇã. (ãÑÇÏ) ÃÞæá: ãÇ ÞÇáå - ÑÍãå Çááå - Ýí ÍÏíË ÒÑÇÑÉ " æÕá - ÇáÎ " ßæäå ãä ßáÇã ÇáÇãÇã Úáíå ÇáÓáÇã äæÞÔ Ýíå ßãÇ ÃÔÑäÇ Çáíå æÚáì ÝÑÖ Ãäå ãä ßáÇã ÇáÇãÇã Úáíå ÇáÓáÇã ßãÇ åæ ãÓáã ÚäÏäÇ áÇ íÏá Úáì ÌÒÆíÊåÇ ááÊÔåÏ. æíÍÊãá Ãäå - ÑÍãå Çááå - ÇßÊÝì ÈÔåÑÊåÇ Úä ÐßÑåÇ áßä íäÇÝì ãÇ ÓíÃÊì ãä Þæáå " æíÌÒíß Ýí ÇáÊÔåÏ ÇáÔåÇÏÊÇä

From Wasael ush-Shi'a, by Sheikh Hurr al-Amali

(Volume 6, Bab Wujoob Shahadatayn fit-Tashahhud)

Page 396

[8272]

ãÍãøÏ Èä ÇáÍÓä ÈÅÓäÇÏå Úä ÓÚÏ Èä ÚÈÏ Çááå ¡ Úä ÇáÚÈøÇÓ Èä ãÚÑæÝ ¡ Úä Úáí Èä ãåÒíÇÑ ¡ Úä ÍãøÇÏ Èä ÚíÓì ¡ Úä ÍÑíÒ Èä ÚÈÏ Çááå ¡ Úä ÒÑÇÑÉ ÞÇá : ÞáÊ áÃÈí ÌÚÝÑ ( Úáíå ÇáÓáÇã ) : ãÇ íÌÒí ãä ÇáÞæá Ýí ÇáÊÔåøÏ Ýí ÇáÑßÚÊíä ÇáÃæøáÊíä ¿ ÞÇá : Ãä ÊÞæá : ÃÔåÏ Ãä áÇ Åáå ÅáÇø Çááå æÍÏå áÇ ÔÑíß áå ¡ ÞáÊ : ÝãÇ íÌÒí ãä ÊÔåøÏ ÇáÑßÚÊíä ÇáÃÎíÑÊíä ¿ ÝÞÇá : ÇáÔåÇÏÊÇä.

[8273]

æÈÅÓäÇÏå Úä ãÍãøÏ Èä Úáí Èä ãÍÈæÈ ¡ Úä íÚÞæÈ Èä íÒíÏ ¡ Úä ÇÈä ÃÈí ÚãíÑ ¡ Úä ÚãÑ Èä ÃõÐíäÉ ¡ Úä ÇáÝÖíá æÒÑÇÑÉ æãÍãøÏ Èä ãÓáã ¡ Úä ÃÈí ÌÚÝÑ ( Úáíå ÇáÓáÇã ) ÞÇá : ÅÐÇ ÝÑÛ (1) ãä ÇáÔåÇÏÊíä ÝÞÏ ãÖÊ ÕáÇÊå ¡ ÝÅä ßÇä ãÓÊÚÌáÇð Ýí ÃãÑ íÎÇÝ Ãä íÝæÊå ÝÓáøã æÇäÕÑÝ ÃÌÒÃå.

ÃÞæá : åÐÇ æãÇ ÞÈáå ãÍãæáÇä Úáì Ãäø ãÇ ÚÏÇ ÇáÔåÇÏÊíä æÇáÊÓáíã ãÓÊÍÈø ¡ æåæ ÇáÒíÇÏÇÊ ÇáÓÇÈÞÉ Ýí ÍÏíË ÃÈí ÈÕíÑ (2) æÛíÑå (3) ¡ æÃãøÇ ÇáÕáÇÉ Úáì ãÍãøÏ æÂá ãÍãøÏ ÝÞÏ ÊÞÏøã ãÇ íÏáø Úáì æÌæÈåÇ (4) ¡ æíÃÊí ãÇ íÏáø Úáíå (5).

[ 8274 ] 3 Ü æÈÅÓäÇÏå Úä ÃÍãÏ Èä ãÍãøÏ ¡ Úä ÃÍãÏ Èä ãÍãøÏ Èä ÃÈí äÕÑ ÞÇá : ÞáÊ áÃÈí ÇáÍÓä ( Úáíå ÇáÓáÇã ) : ÌÚáÊ ÝÏÇß ¡ ÇáÊÔåøÏ ÇáÐí Ýí ÇáËÇäíÉ íÌÒí Ãä ÃÞæá (1) Ýí ÇáÑÇÈÚÉ ¿ ÞÇá : äÚã.

[ 8275 ] 4 Ü æÚäå ¡ Úä Úáí Èä ÇáÍßã ¡ Úä ÃÈí ÃíøæÈ ÇáÎÑøÇÒ ¡ Úä ãÍãøÏ Èä ãÓáã ÞÇá : ÞáÊ áÃÈí ÚÈÏ Çááå ( Úáíå ÇáÓáÇã ) : ÇáÊÔåøÏ Ýí ÇáÕáÇÉ ¿ ÞÇá : ãÑøÊíä ¡ ÞÇá : ÞáÊ : æßíÝ ãÑøÊíä ¿ ÞÇá : ÅÐÇ ÇÓÊæíÊ ÌÇáÓÇð ÝÞá : ÃÔåÏ Ãä áÇ Åáå ÅáÇø Çááå ¡ æÍÏå áÇ ÔÑíß áå ¡ æÃÔåÏ Ãäø ãÍãøÏÇð ÚÈÏå æÑÓæáå Ëãø ÊäÕÑÝ ¡ ÞÇá : ÞáÊ : Þæá ÇáÚÈÏ : ÇáÊÍíÇÊ ááå æÇáÕáæÇÊ ÇáØíÈÇÊ ááå ¿ ÞÇá : åÐÇ ÇááØÝ ãä ÇáÏÚÇÁ íáØÝ ÇáÚÈÏ ÑÈøå.

ÃÞæá : ÇáÙÇåÑ Ãäø ÇáãÑÇÏ ÈÇáÇäÕÑÇÝ ÇáÊÓáíã áãÇ íÃÊí (1).

[ 8276 ] 5 Ü æÚäå ¡ Úä ÇáÍÌøÇá ¡ Úä Úáí Èä ÚÈíÏ ¡ Úä íÚÞæÈ Èä ÔÚíÈ ¡ Úä ÃÈí ÚÈÏ Çááå ( Úáíå ÇáÓáÇã ) ÞÇá : ÇáÊÔåøÏ Ýí ßÊÇÈ Úáí ÔÝÚ .

[ 8277 ] 6 Ü ãÍãøÏ Èä íÚÞæÈ ¡ Úä ãÍãøÏ Èä íÍíì ¡ Úä ÃÍãÏ Èä ãÍãøÏ ¡ Úä ÇáÍÌøÇá ¡ Úä ËÚáÈÉ Èä ãíãæä ¡ Úä íÍíì Èä ØáÍÉ ¡ Úä ÓæÑÉ Èä ßáíÈ ÞÇá : ÓÃáÊ ÃÈÇ ÌÚÝÑ ( Úáíå ÇáÓáÇã ) Úä ÃÏäì ãÇ íÌÒÆ ãä ÇáÊÔåøÏ ¿ ÞÇá : ÇáÔåÇÏÊÇä.

æÑæÇå ÇáÔíÎ ÈÅÓäÇÏå Úä ãÍãøÏ Èä íÚÞæÈ (1).

ÃÞæá : åÐå ÇáÃÍÇÏíË ãÚ ãÇ ÊÞÏøã (2) æíÃÊí (3) ÊÏáø Úáì æÌæÈ ÇáÔåÇÏÊíä ¡ æáÇ ÊäÇÝí æÌæÈ ÇáÕáÇÉ Úáì ãÍãøÏ æÂáå ¡ áÃäø ÇáÛÑÖ ÈíÇä ãÇ íÌÈ ãä ÇáÊÔåøÏ ¡ æÅäøãÇ íÕÏÞ ÍÞíÞÉ Úáì ÇáÔåÇÏÊíä ãÚ ÇÍÊãÇá ÇáÍãá Úáì ÇáÊÞíøÉ ¡ æÚáì ßæä ÊÑß ÇáÕáÇÉ Úáì ãÍãøÏ æÂáå ááÚáã ÈæÌæÈåÇ ¡ Ãæ áÚÏã ÇÎÊÕÇÕ æÌæÈåÇ ÈÇáÊÔåøÏ Èá ÈæÞÊ ÐßÑå ( Úáíå ÇáÓáÇã ) áãÇ íÃÊí (4).

____________

What the Ma'soomeen [a] have asked their Shi'a to recite during Adhaan and Iqamah:

From Tahdheeb al Ahkaam, by Sheikh Mufeed

(Volume 2, Bab 7 - Bab Adad Fusool Adhaan wa Iqamah)

Page 59:

(209) 2

ÇáÍÓíä Èä ÓÚíÏ Úä ÇáäÖÑ Úä ÚÈÏÇááå Èä ÓäÇä ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏÇááå Úáíå ÇáÓáÇã Úä ÇáÇÐÇä ÝÞÇá: ÊÞæá Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå ÇÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ Íí Úáì ÇáÝáÇÍ¡

Íí Úáì ÎíÑ ÇáÚãá Íí Úáì ÎíÑ ÇáÚãá¡ Çááå ÃßÈÑ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå áÇ Åáå ÅáÇ Çááå.

(210) 3

ãÍãÏ Èä Úáí Èä ãÍÈæÈ Úä Úáí Èä ÇáÓäÏí Úä ÇÈä ÃÈí ÚãíÑ Úä ÇÈä ÃÐíäÉ Úä ÒÑÇÑÉ æÇáÝÖíá Èä íÓÇÑ Úä ÃÈí ÌÚÝÑ Úáíå ÇáÓáÇã ÞÇá: áãÇ ÇÓÑí ÈÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÝÈáÛ ÇáÈíÊ ÇáãÚãæÑ ÍÖÑÊ ÇáÕáÇÉ ÝÃÐä ÌÈÑÆíá Úáíå ÇáÓáÇã æÃÞÇã ÝÊÞÏã ÑÓæá Çááå Õáì Çááå Úáíå æÂáå æÕÝ ÇáãáÇÆßÉ æÇáäÈíæä ÎáÝ ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÞÇá ÝÞáäÇ áå: ßíÝ ÃÐä¿ ÝÞÇá: Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå ÇÔåÏ Çä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá¡ Çááå ÇßÈÑ Çááå ÇßÈÑ¡ áÇ Åáå ÅáÇ Çááå áÇ Çáå ÇáÇ Çááå¡ æÇáÇÞÇãÉ ãËáåÇ ÅáÇ Ãä ÝíåÇ ÞÏ ÞÇãÊ ÇáÕáÇÉ ÞÏ ÞÇãÊ ÇáÕáÇÉ Èíä Íí Úáì ÎíÑ ÇáÚãá Íí Úáì ÎíÑ ÇáÚãá¡ æÈíä Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÝÃãÑ ÈåÇ ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÈáÇáÇ Ýáã íÒá íÄÐä ÈåÇ ÍÊì ÞÈÖ Çááå ÑÓæáå Õáì Çááå Úáíå æÂáå.

(211) 4

æÚäå Úä ÃÍãÏ Èä ÇáÍÓä Úä ÝÖÇáÉ Úä ÓíÝ Èä ÚãíÑÉ Úä ÃÈí ÈßÑ ÇáÍÖÑãí Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã æßáíÈ ÇáÇÓÏí Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Çäå Íßì áåãÇ ÇáÇÐÇä ÝÞÇá: Çááå ÇßÈÑ Çááå ÇßÈÑ Çááå ÇßÈÑ Çááå ÇßÈÑ¡ ÃÔåÏ Ãä áÇ Çáå ÇáÇ Çááå ÃÔåÏ Ãä áÇ Çáå ÇáÇ Çááå¡ ÇÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå ÇÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ Íí

Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá Íí Úáì ÎíÑ ÇáÚãá Çááå ÃßÈÑ Çááå ÃßÈÑ áÇ Çáå ÇáÇ Çááå áÇ Çáå Çá

Çááå¡ æÇáÇÞÇãÉ ßÐáß.

(212) 5

ÇáÍÓíä Èä ÓÚíÏ Úä ÝÖÇáÉ Úä ÍãÇÏ Èä ÚËãÇä Úä ÅÓÍÇÞ Èä ÚãÇÑ Úä ÇáãÚáì Èä ÎäíÓ ÞÇá ÓãÚÊ ÃÈÇ ÚÈÏÇááå Úáíå ÇáÓáÇã íÄÐä ÝÞÇá Çááå ÇßÈÑ Çááå ÇßÈÑ Çááå ÇßÈÑ Çááå ÇßÈÑ¡ ÇÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÇÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÇÔåÏ Çä ãÍãÏÇ ÑÓæá Çááå ÇÔåÏ Çä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ Íí Úáì ÇáÝáÇÍ¡ ÍÊì ÝÑÛ ãä ÇáÇÐÇä æÞÇá Ýí ÂÎÑå Çááå ÇßÈÑ Çááå ÇßÈÑ¡ áÇ Åáå ÅáÇ Çááå áÇ Åáå ÅáÇ Çááå.ÝÃãÇ ÇáÍÏíËÇä ÇáÇæáÇä æÇä ÊÖãäÇ ÐßÑ Ãááå ÇßÈÑ ãÑÊíä Ýí Ãæá ÇáÇÐÇä ÝíÌæÒ Ãä íßæä ÅäãÇ ÇÞÊÕÑ Úáì Ðáß áÇäå ÞÕÏ Åáì ÇÝåÇãå ÇáÓÇÆá ßíÝíÉ ÇáÊáÝÙ Èå æßÇä ÇáãÚáæã áå Çä Ðáß áÇ íÌÒí ÇáÇÞÊÕÇÑ Úáíå Ïæä ÇáÇÑÈÚ ãÑÇÊ¡ æÇáÐí íßÔÝ ÚãÇ ÐßÑäÇå ãä Ãäå áÇ íÌæÒ ÇáÇÞÊÕÇÑ Úáì ãÑÊíä ãÚ ÇáÇÎÊíÇÑ ãÇ ÑæÇå:

From Kitab al Kafi, by Sheikh Ya'qoub Kulayni

(Volume 3, Bab Bad'il Adhaan wal Iqamah . . .)

Page 305

19

ÃóÍúãóÏõ Èúäõ ÅöÏúÑöíÓó Úóäú ÃóÍúãóÏó Èúäö ãõÍóãøóÏò Úóäö ÇáúÍõÓóíúäö Èúäö ÓóÚöíÏò Úóäú ÝóÖóÇáóÉó Èúäö ÃóíøõæÈó Úóäú ÃóÈóÇäö Èúäö ÚõËúãóÇäó Úóäú ÃóÈöí ãóÑúíóãó ÇáúÃóäúÕóÇÑöíøö ÞóÇáó ÓóãöÚúÊõ ÃóÈóÇ ÚóÈúÏö Çááøóåö (Ú) íóÞõæáõ ÅöÞóÇãóÉõ ÇáúãóÑúÃóÉö Ãóäú ÊõßóÈøöÑó æó ÊóÔúåóÏó Ãóäú áóÇ Åöáóåó ÅöáøóÇ Çááøóåõ æó Ãóäøó ãõÍóãøóÏÇð ÚóÈúÏõåõ æó ÑóÓõæáõåõ

From Man La Yahdhuruhul Faqeeh, by Sheikh Sudooq

(Volume 1, Bab Adhaan wa Iqamah . . .)

864

Ñæì ÍÝÕ Èä ÇáÈÎÊÑí(3) Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ãäå ÞÇá: " áãÇ ÃÓÑí ÈÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÍÖÑÊ ÇáÕáÇÉ ÝÃÐä ÌÈÑÆíá Úáíå ÇáÓáÇã ÝáãÇ ÞÇá: Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÞÇáÊ ÇáãáÇÆßÉ: Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÝáãÇ ÞÇá: ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÞÇáÊ ÇáãáÇÆßÉ: ÎáÚ ÇáÇäÏÇÏ¡ ÝáãÇ ÞÇá: ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÞÇáÊ ÇáãáÇÆßÉ: äÈí ÈÚË¡

ÞÇá: Íí Úáì ÇáÕáÇÉ¡ ÞÇáÊ ÇáãáÇÆßÉ: ÍË Úáì ÚÈÇÏÉ ÑÈå¡ ÝáãÇ ÞÇá: Íí Úáì ÇáÝáÇÍ¡ ÞÇáÊ ÇáãáÇÆßÉ: ÃÝáÍ ãä ÇÊÈÚå"(1).

897

æÑæì ÃÈæÈßÑ ÇáÍÖÑãí¡ æßáíÈ ÇáÇÓÏí(5) Úä ÃÈí ÚÈÏÇááå Úáíå ÇáÓáÇã Ãäå " Íßì áåãÇ ÇáÇÐÇä ÝÞÇá: Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå¡ áÇ Åáå ÅáÇ Çááå¡ æÇáÇÞÇãÉ ßÐáß

914

æÝíãÇ ÐßÑå ÇáÝÖá Èä ÔÇÐÇä ÑÍãå Çááå ãä ÇáÚáá Úä ÇáÑÖÇ Úáíå ÇáÓáÇã Ãäå ÞÇá: " ÅäãÇ ÃãÑ ÇáäÇÓ ÈÇáÇÐÇä áÚáá ßËíÑÉ¡ ãäåÇ Ãä íßæä ÊÐßíÑÇ ááäÇÓí¡ æ ÊäÈíåÇ ááÛÇÝá¡ æÊÚÑíÝÇ áãä Ìåá ÇáæÞÊ æÇÔÊÛá Úäå¡ æíßæä ÇáãÄÐä ÈÐáß ÏÇÚíÇ áÚÈÇÏÉ ÇáÎÇáÞ æãÑÛÈÇ ÝíåÇ¡ æãÞÑÇ áå ÈÇáÊæÍíÏ¡ æãÌÇåÑÇ ÈÇáÇíãÇä¡ ãÚáäÇ ÈÇáÇÓáÇã ãÄÐäÇ áãä íäÓÇåÇ¡ æÅäãÇ íÞÇá áå: ãÄÐä áÇäå íÄÐä ÈÇáÇÐÇä ÈÇáÕáÇÉ(2)¡ æÅäãÇ ÈÏÁ Ýíå ÈÇáÊßÈíÑ æÎÊã ÈÇáÊåáíá áÇä Çááå ÚÒæÌá ÃÑÇÏ Ãä íßæä ÇáÇ ÈÐßÑå æÇÓãå¡ æÇÓã Çááå Ýí ÇáÊßÈíÑ Ýí Ãæá ÇáÍÑÝ æÝí ÇáÊåáíá Ýí ÂÎÑå¡ ÅäãÇ ÌÚá ãËäì ãËäì áíßæä ÊßÑÇÑÇ Ýí ÂÐÇä ÇáãÓÊãÚíä¡ ãÄßÏÇ Úáíåã Åä ÓåÇ ÃÍÏ Úä ÇáÇæá áã íÓå Úä ÇáËÇäí æáÇä ÇáÕáÇÉ ÑßÚÊÇä ÑßÚÊÇä ÝáÐáß ÌÚá ÇáÇÐÇä ãËäì ãËäì¡ æÌÚá ÇáÊßÈíÑ Ýí Ãæá ÇáÇÐÇä ÃÑÈÚÇ áÇä Ãæá ÇáÇÐÇä ÅäãÇ íÈÏà ÛÝáÉ¡ æáíÓ ÞÈáå ßáÇã íäÈå ÇáãÓÊãÚ áå ÝÌÚá ÇáÇæáíÇä ÊäÈíåÇ ááãÓÊãÚíä áãÇ ÈÚÏå Ýí ÇáÇÐÇä¡ æÌÚá ÈÚÏ ÇáÊßÈíÑ ÇáÔåÇÏÊÇä áÇä Ãæá ÇáÇíãÇä åæ ÇáÊæÍíÏ¡ æÇáÇÞÑÇÑ ááå ÊÈÇÑß æÊÚÇáì ÈÇáæÍÏÇäíÉ¡ æÇáËÇäí ÇáÇÞÑÇÑ ááÑÓæá Õáì Çááå Úáíå æÂáå ÈÇáÑÓÇáÉ æÃä ÅØÇÚÊåãÇ æãÚÑÝÊåãÇ ãÞÑæäÊÇä¡ æáÇä ÃÕá ÇáÇíãÇä

ÅäãÇ åæ ÇáÔåÇÏÊÇä ÝÌÚá ÔåÇÏÊíä ÔåÇÏÊíä ßãÇ ÌÚá Ýí ÓÇÆÑ ÇáÍÞæÞ ÔÇåÏÇä ÝÅÐÇ ÃÞÑ ÇáÚÈÏ ááå ÚÒæÌá ÈÇáæÍÏÇäíÉ æÃÞÑ ááÑÓæá Õáì Çááå Úáíå æÂáå ÈÇáÑÓÇáÉ ÝÞÏ ÃÞÑ ÈÌãáÉ ÇáÇíãÇä áÇä ÃÕá ÇáÇíãÇä ÅäãÇ åæ ÈÇááå æÈÑÓæáå¡ æÅäãÇ ÌÚá ÈÚÏ ÇáÔåÇÏÊíä ÇáÏÚÇÁ Åáì ÇáÕáÇÉ áÇä ÇáÇÐÇä ÅäãÇ æÖÚ áãæÖÚ ÇáÕáÇÉ æÅäãÇ åæ äÏÇÁ Åáì ÇáÕáÇÉ Ýí æÓØ ÇáÇÐÇä æÏÚÇÁ Åáì ÇáÝáÇÍ æÅáì ÎíÑ ÇáÚãá¡ æÌÚá ÎÊã ÇáßáÇã ÈÇÓãå ßãÇ ÝÊÍ ÈÇÓãå

From Wasael ush-Shi'a, by Sheikh Hurr al-Amali

(Volume 6, Bab Kayfiyyatil Adhaan wal Iqamah)

Page 414

(6966) 5

æÚäå¡ Úä ÇáäÖÑ¡ Úä ÚÈÏ Çááå Èä ÓäÇä ÞÇá: ÓÃáÊ ÃÈÇ ÚÈÏ Çááå (Úáíå ÇáÓáÇã) Úä ÇáÃÐÇä ÝÞÇá: ÊÞæá Çááå ÃßÈÑ Çááå ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÃÔåÏ¡ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ

Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá Çááå¡ ÃßÈÑ Çááå¡ ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå¡ áÇ Åáå ÅáÇ Çááå¡. ÃÞæá: Íãáå ÇáÔíÎ Úáì Ãäå ÞÕÏ ÅÝåÇã ÇáÓÇÆá ßíÝíÉ ÇáÊáÝÙ ÈÇáÊßÈíÑ¡ æßÇä ãÚáæãÇ ÚäÏå Ãä ÇáÊßÈíÑ Ýí Ãæá ÇáÃÐÇä ÃÑÈÚ ãÑÇÊ¡ æÍãáå ÛíÑå Úáì ÇáÅÌÒÇÁ¡ æÈÞíÉ ÇáÃÍÇÏíË Úáì ÇáÃÝÖáíÉ¡ æáÐáß ÇÓÊÞÑ Úáíå Úãá ÇáÔíÚÉ.

(6967) 6

æÚäå¡ Úä ÝÖÇáÉ¡ Úä ÍãÇÏ Èä ÚËãÇä¡ Úä ÅÓÍÇÞ Èä ÚãÇÑ¡ Úä ÇáãÚáì Èä ÎäíÓ ÞÇá: ÓãÚÊ ÃÈÇ ÚÈÏ Çááå (Úáíå ÇáÓáÇã) íÄÐä ÝÞÇá: Çááå ÃßÈÑ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá Íí Úáì ÎíÑ ÇáÚãá Çááå ÃßÈÑ Çááå ÃßÈÑ áÇ Åáå ÅáÇ Çááå¡ áÇ Åáå ÅáÇ Çááå. æÈÇáÇÓäÇÏ¡ ãËáå¡ ÅáÇ Ãäå ÊÑß Íí Úáì ÎíÑ ÇáÚãá æÞÇá: ãßÇäå ÍÊì ÝÑÛ ãä ÇáÃÐÇä æÞÇá Ýí ÂÎÑå Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå áÇ Åáå ÅáÇ Çááå (1).

(6970) 8

æÈÇÓäÇÏå Úä ãÍãÏ Èä Úáí Èä ãÍÈæÈ¡ Úä Úáí Èä ÇáÓäÏí¡ Úä ÇÈä ÃÈí ÚãíÑ¡ Úä ÇÈä ÇÐíäÉ¡ Úä ÒÑÇÑÉ æÇáÝÖíá Èä íÓÇÑ¡ Úä ÃÈí ÌÚÝÑ (Úáíå ÇáÓáÇã) ÞÇá: áãÇ ÇÓÑí ÈÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÝÈáÛ ÇáÈíÊ ÇáãÚãæÑ ÍÖÑÊ ÇáÕáÇÉ¡ ÝÃÐä ÌÈÑÆíá æÃÞÇã¡ ÝÊÞÏã ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æÕÝ ÇáãáÇÆßÉ æÇáäÈíæä ÎáÝ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÞÇá: ÝÞáäÇ áå: ßíÝ ÃÐä ¿ ÝÞÇá: Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÕáÇÉ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÇáÝáÇÍ¡ Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå áÇ Åáå ÅáÇ Çááå¡ æÇáÇÞÇãÉ ãËáåÇ¡ ÅáÇ Ãä ÝíåÇ: ÞÏ ÞÇãÊ ÇáÕáÇÉ¡ ÞÏ ÞÇãÊ ÇáÕáÇÉ¡ Èíä Íí Úáì ÎíÑ ÇáÚãá¡ Íí Úáì ÎíÑ ÇáÚãá¡ æÈíä Çááå ÃßÈÑ¡ (1)¡ ÝÃãÑ ÈåÇ ÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) ÈáÇ áÇ¡ Ýáã íÒá íÄÐä ÈåÇ ÍÊì ÞÈÖ Çááå ÑÓæáå (Õáì Çááå Úáíå æÂáå æÓáã).

(6970) 9

æÚäå¡ (Úä ÃÍãÏ Úä ÇáÍÓíä) (1) Úä ÝÖÇáÉ¡ Úä ÓíÝ Èä ÚãíÑÉ¡ Úä ÃÈí ÈßÑ ÇáÍÖÑãí æßáíÈ ÇáÃÓÏí ÌãíÚÇ¡ Úä ÃÈí ÚÈÏ Çááå (Úáíå ÇáÓáÇã) Ãäå Íßì áåãÇ ÇáÃÐÇä ÝÞÇá: Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ Çááå¡ ÃßÈÑ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ Íì Úáì ÇáÕáÇÉ¡

Íí Úáì ÇáÕáÇÉ¡ Íì Úáì ÇáÝáÇÍ¡ Íì Úáì ÇáÝáÇÍ¡ Íì Úáì ÎíÑ ÇáÚãá¡ Íì

ÎíÑ ÇáÚãá¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ áÇ Åáå ÅáÇ Çááå¡ áÇÅáå ÅáÇ Çááå¡ æÇáÇÞÇãÉ ßÐáß. æÑæÇå ÇáÕÏæÞ ÈÇÓäÇÏå Úä ÃÈí ÈßÑ ÇáÍÖÑãí æßáíÈ ÇáÃÓÏí¡ ãËáå (2)¡ æÒÇÏ: æáÇ ÈÃÓ Ãä íÞÇá Ýí ÕáÇÉ ÇáÛÏÇÉ Úáì ÃËÑ Íì Úáì ÎíÑ ÇáÚãá: ÇáÕáÇÉ ÎíÑ ãä Çáäæã¡ ãÑÊíä ááÊÞíÉ. ÃÞæá ÇáÊÔÈíå åäÇ ãÍãæá Úáì ÇáÃÛáÈ Ãæ ãÎÕæÕ ÈãÇ ãÖì (3) æíÃÊí (4)

(6971) 10

ãÍãÏ Èä Úáí Èä ÇáÍÓíä ÈÇÓäÇÏå Úä ÍÝÕ Èä ÇáÈÎÊÑí¡ Úä ÃÈí ÚÈÏ Çááå (Úáíå ÇáÓáÇã) ÞÇá: áãÇ ÇÓÑí ÈÑÓæá Çááå (Õáì Çááå Úáíå æÂáå) æÍÖÑÊ ÇáÕáÇÉ ÝÃÐä ÌÈÑÆíá (Úáíå ÇáÓáÇã) ÝáãÇ ÞÇá: Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ ÞÇáÊ ÇáãáÇÆßÉ¡ Çááå ÃßÈÑ¡ Çááå ÃßÈÑ¡ ÝáãÇ ÞÇá ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå¡ ÞÇáÊ ÇáãáÇÆßÉ ÎáÚ ÇáÃäÏÇÏ¡ ÝáãÇ ÞÇá ÃÔåÏ Ãä ãÍãÏÇ ÑÓæá Çááå¡ ÞÇáÊ ÇáãáÇÆßÉ äÈí ÈÚË¡ ÝáãÇ ÞÇá: Íì Úáì ÇáÕáÇÉ¡ ÞÇáÊ ÇáãáÇÆßÉ: ÍË Úáì ÚÈÇÏÉ ÑÈå¡ ÝáãÇ ÞÇá: Íì Úáì ÇáÝáÇÍ¡ ÞÇáÊ ÇáãáÇÆßÉ: ÃÝáÍ ãä ÇÊÈÚå. æÑæÇå Ýí (ãÚÇäí ÇáÃÎÈÇÑ) Úä ÃÈíå¡ Úä Úáí Èä ÅÈÑÇåíã¡ Úä ÃÈíå¡ Úä ãÍãÏ Èä ÃÈí ÚãíÑ Úä ÍÝÕ Èä ÇáÈÎÊÑí¡ ãËáå (1)

This is what our Prophet and the Ma'soomeen [a] themselves recited, and told their Shia's to recite. So, to answer your question, yes, the saying of the Prophet (and the Ma'soomeen [a]) is enough for us. But for many others, including the person who wrote that article that you quoted from Hubeali.com, it clearly isn't.

Now let's see if anyone can find even a single hadith where the Ma'soomeen recited, or instructed any follower of theirs to recite, the third shahad in the Tashahhud. And we're looking for an actual reference - not just emptily stating the name of some book.

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The reference to "FIQAH AR RAZA".

I haven't even heard of a standard book on fiqh with this title. And I doubt you've ever seen this book either. I'm guessing that the uninformed author or that article that you quoted was referring to "Uyoon Akhbaar ar-Ridha" by Shaykh Sudooq, which is a canonical work detailing the life of Imam Ridha [a].

I'm having a hard time making my reply get all the Arabic characters come out readable, so here's the brief version.

There is such a work which some have believed to have been written by the Imam (as), though not everyone has held this opinion (for instance, another theory is that it is the risala which Shaykh Saduq's father wrote.) Here it is online:

http://al-shia.com/html/ara/books/lib-fqh/...za/fehrest.html

As one can see in there, it does not mention a third shahada in the iqamah or adhan, however the version of the tashahud it gives is much longer, and does mention not only Imam `Ali (as), but also Fatima az-Zahra (as), Imam al-Hasan (as) and Imam al-Husayn (as), the Imams (as) collectively, as well as other things of belief. What it does mention though, like the texts you're quoting, is that the minimum is the shahadatan in the tashahud. That doesn't mean that there isn't alot more that's mustahabb to say in addition to that.

Anyhow, I'm not pointing this to say to do it one way or another, nor that I think, or don't think, that this work is from the Imam himself. I don't know. But there is such a book referred to by that name.

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(salam)

Here everybody feel himself on right path.Any refrence, evidence,logic,Hadyat could'nt convience anybody to change.

MAULA ALI (as) Says

Convience your "Nafs" by lames to agree for IBADAT.Treat it(nafs) softly and don't be pressurize.When your Nafs is "relaxed" ,convience it for Ibadat.

But "Farz" Ibadat is must ,and must do in time.

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(salam) Brother fyst, thanks for the lengthy explanation, which makes it crystal clear to me, unless a marja tells me otherwise.

If I get a chance insha-Allah I'll ask Shaykh 'Alemi at the Islamic Universal Association at Holland Park, London. He is Iranian, and follows the late Ayatollah Seyyed Golpayagni - he adds the third witnessing to the iqamatus-salat, but never to tashahhud. If he points to a clear source, I will report it here.

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There is such a work which some have believed to have been written by the Imam (as), though not everyone has held this opinion (for instance, another theory is that it is the risala which Shaykh Saduq's father wrote.) Here it is online:

http://al-shia.com/html/ara/books/lib-fqh/...za/fehrest.html

Thanks for the info.

Yes, even here we see that the actual Tashahhud is only the two shahadas. In the Tashahhud after the second rak'ah, the text describes the tashahhud as:

ÝÅÐÇ ÊÔåÏÊ Ýí ÇáËÇäíÉ ÝÞá: ÈÓã Çááå æÈÇááå¡ æÇáÍãÏ ááå¡ æÇáÇÓãÇÁ ÇáÍÓäì ßáåÇ ááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå¡ æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå¡ ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ.

æáÇ ÊÒíÏ Úáì Ðáß

http://al-shia.com/html/ara/books/lib-fqh/feqh-reza/a8.html

And it clearly states NOT to exceed this (the part in red). So this makes it clear even from this source that the actual tashahhud is only the two shahadas.

The tashahhud after the last sajdah is given to be this:

ÝÅÐÇ ÕáíÊ ÇáÑßÚÉ ÇáÑÇÈÚÉ ÝÞá Ýí ÊÔåÏß: ÈÓã Çááå æÈÇááå¡ æÇáÍãÏ ááå¡ æÇáÇÓãÇÁ ÇáÍÓäì ßáåÇ ááå¡ ÃÔåÏ Ãä áÇ Åáå ÅáÇ Çááå æÍÏå áÇ ÔÑíß áå¡ æÃÔåÏ Ãä ãÍãÏÇ ÚÈÏå æÑÓæáå¡ ÃÑÓáå ÈÇáÍÞ ÈÔíÑÇ æäÐíÑÇ Èíä íÏí ÇáÓÇÚÉ¡ ÇáÊÍíÇÊ ááå¡ æÇáÕáæÇÊ ÇáØíÈÇÊ ÇáÒÇßíÇÊ¡ ÇáÛÇÏíÇÊ ÇáÑÇÆÍÇÊ¡ ÇáÊÇãÇÊ (3) ÇáäÇÚãÇÊ¡ ÇáãÈÇÑßÇÊ ÇáÕÇáÍÇÊ ááå¡ ãÇ ØÇÈ æÒßÇ¡ æØåÑ æäãÇ¡ æÎáÕ Ýááå (4)¡ æãÇ ÎÈË ÝáÛíÑ Çááå.

ÃÔåÏ Ãäß äÚã ÇáÑÈ¡ æÃä ãÍãÏÇ äÚã ÇáÑÓæá¡ æÃä ÚáíÇ (5) äÚã Çáãæáì¡ æÃä ÇáÌäÉ ÍÞ¡ æÇáäÇÑ ÍÞ¡ æÇáãæÊ ÍÞ¡ æÇáÈÚË ÍÞ¡ æÃä ÇáÓÇÚÉ ÂÊíÉ áÇ ÑíÈ ÝíåÇ¡ æÃä Çááå íÈÚË ãä Ýí ÇáÞÈæÑ (6).

ÇáÍãÏ ááå ÇáÐí åÏÇäÇ áåÐÇ æãÇ ßäÇ áäåÊÏí áæáÇ Ãä åÏÇäÇ Çááå¡ Çááåã Õáì Úáì ãÍãÏ æÂá ãÍãÏ¡ æÈÇÑß Úáì ãÍãÏ æÂá ãÍãÏ¡ æÇÑÍã ãÍãÏÇ æÂá ãÍãÏ¡ ÃÝÖá ãÇ ÕáíÊ æÈÇÑßÊ æÊÑÍãÊ æÓáãÊ Úáì ÅÈÑÇåíã æÂá ÅÈÑÇåíã Ýí ÇáÚÇáãíä Åäß ÍãíÏ ãÌíÏ (7).

Çááåã Õáì Úáì ãÍãÏ ÇáãÕØÝì¡ æÚáí ÇáãÑÊÖì¡ æÝÇØãÉ ÇáÒåÑÇÁ¡ æÇáÍÓä æ ÇáÍÓíä¡ æÚáì ÇáÇÆãÉ ÇáÑÇÔÏíä ãä Âá Øå æíÇÓíä¡ Çááåã Õá Úáì äæÑß ÇáÇäæÑ¡ æÚáì ÍÈáß ÇáÇØæá¡ æÚáì ÚÑæÊß ÇáÇæËÞ¡ æÚáì æÌåß ÇáÇßÑã¡ æÚáì ÌäÈß ÇáÇæÌÈ¡ æ Úáì ÈÇÈß ÇáÇÏäì¡ æÚáì ãÓáß (1) ÇáÕÑÇØ¡ Çááåã Õáì Úáì ÇáåÇÏíä ÇáãåÏííä¡ ÇáÑÇÔÏíä ÇáÝÇÖáíä¡ ÇáØíÈíä ÇáØÇåÑíä¡ ÇáÇÎíÇÑ ÇáÇÈÑÇÑ.

Çááåã Õáì Úáì ÌÈÑÇÆíá¡ æãíßÇÆíá¡ æÅÓÑÇÝíá¡ æÚÒÑÇÆíá¡ æÚáì ãáÇÆßÊß ÇáãÞÑÈíä¡ æÃäÈíÇÆß ÇáãÑÓáíä¡ æÑÓáß ÃÌãÚíä¡ ãä Ãåá ÇáÓãÇæÇÊ æÇáÇÑÖíä (2)¡ æÃåá ØÇÚÊß ÇßÊÚíä (3)¡ æÇÎÕÕ ãÍãÏÇ Õáì Çááå Úáíå æÂáå ÈÃÝÖá ÇáÕáÇÉ æÇáÊÓáíã¡ ÇáÓáÇã Úáíß ÃíåÇ ÇáäÈí æÑÍãÉ Çááå æÈÑßÇÊå¡ ÇáÓáÇã Úáíß æÚáì Ãåá ÈíÊß ÇáØíÈíä¡ ÇáÓáÇã ÚáíäÇ (4) æÚáì ÚÈÇÏ Çááå ÇáÕÇáÍíä.

Ëã Óáã Úä íãíäß¡ æÅä ÔÆÊ íãíäÇ æÔãÇáÇ¡ æÅä ÔÆÊ ÊÌÇå ÇáÞÈáÉ

which, as you've pointed out, is quite lengthy, and not only mentions Imam Ali [a], but also the other Ma'soomeen, and even the Prophets, and many other articles of faith, including even several Angels by their names. But we see that even here, first just the two shahadahs are recited (high-lighted in blue), and then when the extra material is read, the two shahadas are recited again, and then the third shahdah of Imam Ali [a] is added to them this time (highlighted in green).

So even here, it is clear that the actual tashahhud is just the two shahadas, which is why the tashahhud starts off with just the two shahadas without the reference to Imam Ali [a] in it.

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If I get a chance insha-Allah I'll ask Shaykh 'Alemi at the Islamic Universal Association at Holland Park, London. He is Iranian, and follows the late Ayatollah Seyyed Golpayagni - he adds the third witnessing to the iqamatus-salat, but never to tashahhud. If he points to a clear source, I will report it here.

Thanks, that'd be great.

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(salam)

Some excellent and well-researched posts based on aqli and naqli dala'el in response to the trite and unacknowledged cut and paste.

Fiqh-ur-Reda is a book whose lack of authenticity as one authored by an Imam (alaihissalam) is quite certain.

Those quoting it either have not read it completely or ignore the reference that if, according to this book, the Imam (alaihissalam) supposedly said the "third shahada" in tashahhud, again according to this book, he did not include it in adhan and also that he washed his feet in wudhu as do our Sunni brethren.

If one finds this book authentic and deems it a strong enough basis of supposedly emulating the Imam, why restrict the "emulation" to tashahhud, why not "emulate" the stated way of Imam's adhan and wudhu as well?

Another naqzi question or two:

  • Since the third shahada is supposedly a recent re-discovery, did all generations of otherwise very pious Shi'a Muslims over the centuries - including the forefathers of the proponents of third shahada - offer prayers that were invalid?
  • If additional shahada is the only possible token of love for the Household of the Prophet (as) why restrict tashahhud to three shahadas only? What about display of love for the 13 other infallibles (as) , especially the 15th shahada for Imam of the day (af)?
  • Does the saying of durood in our prayers not evidence our love and respect for all the infallibles (as) ?

In the end please join me in the prayer that May Allah rid tashayyu of fitnah-mongers and imperialist agents.

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(salam)

I m concentrating to the brother above me that u r exactly rite brotehr i agreed with u..!

Fiqh e Rida is not an authentic one..! that seems like people only take one hukum from this book and leave the rest..!

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waterfellld!

(salam) Brother

I appreciate your contribution,pls accept bundles of thanks for your words for Shadat-e-HAQ.

Here i request you with great respect.As you admit that prolonged Taqyia make confusing about Shadat in Salat.I request you please don't say Salat is invalid without Shadat-e-Haq.

My message is

Wa tawas u bil HAQ Wa tawas u bil Sabar.

Convey the message of HAQ in very cool manner to our brother,and be patient.

Waalaikumusalam!

Thanks, I was taught the Namaz with the complete Kalma e Shahadat :)

And conveying the message of Haq is too big a responsibility! I’m only learning myself …

Hadis e Nabwi[saw] : ''La ikhtelaafa fillah wala fiya wa lakil ikhtelaafa fika Ya Ali[as]”

There wouldn't be any opposition/ dissension with regard to Allah or me but for you O ALI[as].

I didn’t intend to get involved… but oh well, on the instructions of a brother in faith…

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The reference to "FIQAH AR RAZA".

I haven't even heard of a standard book on fiqh with this title. And I doubt you've ever seen this book either. I'm guessing that the uninformed author or that article that you quoted was referring to "Uyoon Akhbaar ar-Ridha" by Shaykh Sudooq, which is a canonical work detailing the life of Imam Ridha [a].

But even this work has two volumes, and each volume has hundreds of pages. Which volume, and which section or page, is the author referring to? He hasn't even given a hint! Just like in the case of his "reference" to Bihar ul Anwar, Volume 84. No mention of the bab that is being referred to, or the page number, or hadith number - it's just "Volume 84".

When people give such vacuous "references", it's usually when they themselves have never seen the actual section that they are referring to and are just quoting from hearsay, or they are making them up.

Funny, that you should mention that, since this is exactly what we've been arguing all this time. Who's sayings are Shia's supposed to follow? Those of the Ma'soomeen [a] or of some uninformed person writing an article at hubeali.com?

This is what our Prophet and the Ma'soomeen [a] themselves recited, and told their Shia's to recite. So, to answer your question, yes, the saying of the Prophet (and the Ma'soomeen [a]) is enough for us. But for many others, including the person who wrote that article that you quoted from Hubeali.com, it clearly isn't.

Now let's see if anyone can find even a single hadith where the Ma'soomeen recited, or instructed any follower of theirs to recite, the third shahad in the Tashahhud. And we're looking for an actual reference - not just emptily stating the name of some book.

Ah well, existence of the book proven by macisaac

I�ve asked the hubeali admin to cite the complete reference to the Bihar al-Anwar quote, but till then I�ll try and search it myself. In the meanwhile I don�t think it�s correct to dismiss the existence of a Hadees just because you can�t find it!

I linked to the hubeali article, because it�s a coherent piece of logic on the third shahadat and I figured people here may have read the books.

Muhammad ibn Yahya has narrated from �Abdallah ibn Muhammad from Ali ibn al-Hakam from Aban ibn �Uthman from 'Abdallah ibn abu Ya�fur who has said the following: "In a meeting where ibn abi Ya�fur was also present I asked Imam Abu �Abdallah [as] regarding the differences in those Ahadith which are narrated by your[as] trustworthy narrators." The Imam[as] replied, "If you come across a Hadith which conforms to the holy Quran and/or agrees with another Hadith of the holy Prophet[saww] then you should accept it otherwise disregard it."

The third shahadat is corroborated in the Quran.

The Kalma e Shahadat is corroborated by the Quran. We�re supposed to read the Kalma at the end, before the salam, then why butcher your kalma in the namaz like the sunnis when you have the full kalma? That is why Shias will be questioned more than others regarding Wilayat e Ali[as], because it is beyond ignorance to admit to Wilayat e Ali[as] and then refuse to testify to it.

If you would read the many [shia] tafseer of the Quran, find the meaning of Zikr Allah, and the existence of Ism-Allah then you will understand that the Ma�soomeen did not recite the 3rd Shahadat because as AmeerilMomineen[as] says in Nahjal Balagha �If Allah did not prevent me from praising myself, I would say things which the Momineen already know.�

But the Prophet�s[saww] hadees stands thus to awaken your consciences: �Ali[as] has the same destination from me as my head from my body.�

Whoever gives testimony to the Prophet�s[saww] Risaalat and does not immediately testify to Ali�s[as] Wilayat accepts the body, and rejects the head.

In Surah �Aala, it is said to do the Zikr of Ism Allah and then pray. One can never help another understand the meaning of Quran without The Quran�s will. Hence I will only stress the importance of Aliyun WaliAllah in the Quran and leave you to discover the reality of your Namaz yourself:

Aliyan Wali Allah in the Holy Quran (References)

Ayat 1

[shakir 7:172] And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes! we bear witness. Lest you should say on the day of resurrection: Surely we were heedless of this.

Tafseer al-burhaan , Vol 2, pg 47 - Hz Jabar narrates from Imam Muhammed Baqir when was Amir al mumineen called Amir al momineen ? He replied ; "That Allah made him as referred in this Ayat a compact was made with the children of Adam that Allah is their Lord and Muhammed their Prophet and Ali the Amir al- momineen.

Ayat 2

[shakir 27:89] Whoever brings good, he shall have better than it; and they shall be secure from terror on the day.

The word Al-hasana refers to the Wilayat of Mola Ali .

Al-kafi -Vol 1, pg, 262, Pub Iran. Tafseer As-saafi, Vol 2, pg, 250, Pub Iran Tafseer-e-farraat, pg 115, Pub Iran Tafseer al-burhaan, Vol, 3, pg 212 Hadeeqa tus-Shia'h, pg 123 Tafseer-e-Luamah Tanzeel, Vol, 16, pg 97 Kafahat-al-Mohhedeen, Vol 2, pg 661

Ayat 3

[shakir 3:81] And when Allah made a covenant through the prophets: Certainly what I have given you of Book and wisdom-- then an messenger comes to you verifying that which is with you, you must believe in him, and you must aid him. He said: Do you affirm and accept My compact in this (matter)? They said: We do affirm. He said: Then bear witness, and I (too) am of the bearers of witness with you.

The covenant of Prophets was of the Wilayat of Mola Ali .

Bisaar-ad-dahrajaat al-Jazahir thaani, pg 93

Ayat 4

[shakir 3:103] And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way Wahahtasebu baijab lillah means the Wilay of Mola Ali

Haqul Yaqeen, Vol, 1, pg 149, Allama Shabbar Kazemi Sawareka Moraka, pg 151 Tafseer al-kabeer, pg 173, Pub Egypt

Ayat 5

[shakir 78:1] Of what do they ask one another?

Niba Azeem refers to Mola Ali

Haqul Yaqeen, Allama Shabbar Kazemi, Vol 1, pg 164. Haqul Yaqeen, Allama Shabbar Kazemi, Vol 2, pg 74

Ayat 6

[shakir 2:249] So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.

The word Nayharr refers to the Wilayat of Mola Ali as the children of Israel were tested in regarding to Mola .

Tafseer-e-Firraat, pg 4, Pub Iran.

Ayat 7

[shakir 37:24] And stop them, for they shall be questioned:

The question will be on the Wilay of Mola Ali .

Tafseer Miratul Anwaar, pg 184 Tafseer As-Saafi, Vol 2, pg 421 Kashful Yaqeen, Allama Hilli, Pg 82 Tafseer-ul-Faraat, Pg 131 Tafseer Al - Burha'an, Vol 4, Pg 16

Ayat 8

[shakir 43:43] Therefore hold fast to that which has been revealed to you; surely you are on the right path.

This refers holding fast to the Wilayat of Mola Ali .

Tafseer al-Anwaar, Pg 335, Pub Iran.

Ayat 9

[shakir 30:30] Then set your face upright for religion in the right state-- the nature made by Allah in which He has made men; there is no altering of Allah's creation; that is the right religion, but most people do not know--

The nature made by Allah (Fitranaas) is Wilayat of Mola Ali .

Tafseer al-burhaan, Vol 3, pg 262 Basair-id-dahrajaat al-Jazahir-Thaani, pg 98 Al-Yaqeen, Pg 36, Pub Najaf. Tafseer-e-Farra'at, Pg 120 Miratul-Anwaar, Pg 23.

Ayat 10

[shakir 20:82] And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction.

Hidayat here, means the Wilayat of Mola Ali

Tafseer As-Sa'afi, Vol 1, Pg 72 Usul Al-Kafi, Vol 1, Pg 262, Pub Iran Tafseer-e-Fara'at, Pg 91 or 93, Najaf.

Thanks for the info.

Yes, even here we see that the actual Tashahhud is only the two shahadas. In the Tashahhud after the second rak'ah, the text describes the tashahhud as:

���� ����� �� ������� ���: ��� ���� ������ ������ ��� �������� ������ ���� ��� ���� �� �� ��� ��� ���� ���� �� ���� �� ����� �� ����� ���� ������ ����� ����� ����� ������ ��� ��� ������.

��� ���� ��� ���

http://al-shia.com/html/ara/books/lib-fqh/feqh-reza/a8.html

And it clearly states NOT to exceed this (the part in red). So this makes it clear even from this source that the actual tashahhud is only the two shahadas.

The tashahhud after the last sajdah is given to be this:

���� ���� ������ ������� ��� �� �����: ��� ���� ������ ������ ��� �������� ������ ���� ��� ���� �� �� ��� ��� ���� ���� �� ���� �� ����� �� ����� ���� ������ ����� ����� ����� ������ ��� ��� �����ɡ ������� ��� �������� ������� �������ʡ �������� �������ʡ ������� (3) �������ʡ ��������� �������� ��� �� ��� ���ǡ ���� ���ǡ ���� ���� (4)� ��� ��� ����� ����.

���� ��� ��� ���ȡ ��� ����� ��� ������ ��� ���� (5) ��� ������ ��� ����� �ޡ ������ �ޡ ������ �ޡ ������ �ޡ ��� ������ ���� �� ��� ���ǡ ��� ���� ���� �� �� ������ (6).

����� ��� ���� ����� ���� ��� ��� ������ ���� �� ����� ���� ����� ��� ��� ���� ��� ���ϡ ����� ��� ���� ��� ���ϡ ����� ����� ��� ���ϡ ���� �� ���� ������ ������ ����� ��� ������� ��� ������� �� �������� ��� ���� ���� (7).

����� ��� ��� ���� ������� ���� ������� ������ ������� ������ � ������ ���� ������ �������� �� �� �� ������ ����� �� ��� ���� �����ѡ ���� ���� ������ ���� ����� �����ޡ ���� ���� ������ ���� ���� �����ȡ � ��� ���� ������ ���� ���� (1) �����ء ����� ��� ��� ������� �������� �������� �������� ������� �������� ������� �������.

����� ��� ��� ������� �������� �������� �������� ���� ������� �������� �������� �������� ����� ������ �� ��� �������� �������� (2)� ���� ����� ������ (3)� ����� ����� ��� ���� ���� ���� ����� ������ �������� ������ ���� ���� ����� ����� ���� ������� ������ ���� ���� ��� ���� ������� ������ ����� (4) ���� ���� ���� ��������.

�� ��� �� ����ߡ ��� ��� ����� �����ǡ ��� ��� ���� ������

which, as you've pointed out, is quite lengthy, and not only mentions Imam Ali [a], but also the other Ma'soomeen, and even the Prophets, and many other articles of faith, including even several Angels by their names. But we see that even here, first just the two shahadahs are recited (high-lighted in blue), and then when the extra material is read, the two shahadas are recited again, and then the third shahdah of Imam Ali [a] is added to them this time (highlighted in green).

So even here, it is clear that the actual tashahhud is just the two shahadas, which is why the tashahhud starts off with just the two shahadas without the reference to Imam Ali [a] in it.

^ because these two are the Shahadat of the Imams. Why would they praise themselves in prayer? It is for us to praise Them in prayer.

EDIT: forgot to source

Edited by waterfellled
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(salam)

Some excellent and well-researched posts based on aqli and naqli dala'el in response to the trite and unacknowledged cut and paste.

Fiqh-ur-Reda is a book whose lack of authenticity as one authored by an Imam (alaihissalam) is quite certain.

Those quoting it either have not read it completely or ignore the reference that if, according to this book, the Imam (alaihissalam) supposedly said the "third shahada" in tashahhud, again according to this book, he did not include it in adhan and also that he washed his feet in wudhu as do our Sunni brethren.

If one finds this book authentic and deems it a strong enough basis of supposedly emulating the Imam, why restrict the "emulation" to tashahhud, why not "emulate" the stated way of Imam's adhan and wudhu as well?

Another naqzi question or two:

  • Since the third shahada is supposedly a recent re-discovery, did all generations of otherwise very pious Shi'a Muslims over the centuries - including the forefathers of the proponents of third shahada - offer prayers that were invalid?
  • If additional shahada is the only possible token of love for the Household of the Prophet (as) why restrict tashahhud to three shahadas only? What about display of love for the 13 other infallibles (as) , especially the 15th shahada for Imam of the day (af)?
  • Does the saying of durood in our prayers not evidence our love and respect for all the infallibles (as) ?

In the end please join me in the prayer that May Allah rid tashayyu of fitnah-mongers and imperialist agents.

To answer your questions, I haven’t read the book; there isn’t an English version available.

Secondly, regarding acceptability of aamaal, it depends on what is needed in the time and age. That is why it is said the Quran applies to all ages and you will find no change in Allah.

In former times, people KNEW the Haqeeqat e Namaz and hence KNEW what they were doing. Now people have forgotten in their aimless acts of prostration and ruku without knowledge of what they are doing. Hence, the importance of Aliyan WaliAllah has been reminded to us. And in the last age of our Imam, where people have wrongfully established themselves as authorities over Islam, we are reminded of our Deen. Now is the time to say what we mean, because only then can we know.

In Hazrat Maryam’s[as] time, they fasted in silence, but it is not for us. Would you say Nauzubillah, her[as] fast is void?

And the issue is shahadat of Alehiat, Risalat and Wilayat, which encompasses love for the AhlalBayt. Imamat is captured in essence in the third Shahadat… what we were taught at Ghadeer Haqeeqat e Ali[as].

Even the invitation to Islam was incomplete without ALi[as]’s succession established, what do you think of your namaz when you exclude what the Prophet[saww] emphasised side by side with his Risaalat?

But to convince one who does not want to hear is useless.

Durood is different from testifying to your Imam[as].

In the end I remain hopeful in that:

H 193, Ch. 21, h 6

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Nasr al-Kath‘ami who has said the following:

"Abu ‘Abdallah[a.s] has said, ‘those, who know that we say nothing but the truth should remain content with whatever they have learnt from us. However, if they hear from us which differs from ‘our established Ahadith’ then they should note that it is our way of defending them (from enemies).’"

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(salam)

To answer your questions, I haven’t read the book; there isn’t an English version available.

I see. The practitioners of the innovation are basing it on "the book" without even having read it?

Secondly, regarding acceptability of aamaal, it depends on what is needed in the time and age. That is why it is said the Quran applies to all ages and you will find no change in Allah.

The way we have been told to perform salaat changes with time and age?!

Certainly not in shari'at-e Muhammadi that the Holy Prophet (pbuh) finalised!

In former times, people KNEW the Haqeeqat e Namaz and hence KNEW what they were doing. Now people have forgotten in their aimless acts of prostration and ruku without knowledge of what they are doing. Hence, the importance of Aliyan WaliAllah has been reminded to us. And in the last age of our Imam, where people have wrongfully established themselves as authorities over Islam, we are reminded of our Deen. Now is the time to say what we mean, because only then can we know.

Those supposedly "reminding" us by making an addition to shari'a cannot by any stretch of imagination be naudbillah assumed to know more than Allah and His representatives (as) who gave us salaat with all mandatory acts in their final shape, not leaving it to some innovator to "improve" it over a millenium later!

In Hazrat Maryam’s[as] time, they fasted in silence, but it is not for us. Would you say Nauzubillah, her[as] fast is void?

It was a nazr, not a mandatory act as the third shahada is made out to be by its innovators. Also, she acted according to the shari'a then applicable, which has since been overridden by the final and unalterable shariat-e Muhammadi.

And the issue is shahadat of Alehiat, Risalat and Wilayat, which encompasses love for the AhlalBayt. Imamat is captured in essence in the third Shahadat… what we were taught at Ghadeer Haqeeqat e Ali[as].

Which "issue"? And what about wilayah of Wali al-Asr (af)? Is that not a necessary part of belief in wilayah?

Even the invitation to Islam was incomplete without ALi[as]’s succession established, what do you think of your namaz when you exclude what the Prophet[saww] emphasised side by side with his Risaalat?

Making this conjecture (qayaas) to add what is permitted/required in one part of salaat to another part is an attempt at changing shari'a. Far be it from me to partake in the sin of attempting to change shari'a.

But to convince one who does not want to hear is useless.

A personal attack needs to be resorted to when one is bereft of a logical response.

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I see. The practitioners of the innovation are basing it on "the book" without even having read it?

What makes you assume my religion is based that book? As I said earlier, I quoted the article that references to that book because people here may have read it. I didn’t learn Aliyun WaliAllah through this article.

The way we have been told to perform salaat changes with time and age?!

Certainly not in shari'at-e Muhammadi that the Holy Prophet finalised!

You’re deliberately twisting my words. I never said Salaat changed. I said people have forgotten Haqeeqat e Namaaz which is being reminded again. You just said it yourself that we can add 13 more Shahadat in the Namaaz—it’s not wrong.

What I’m saying is that I do testify to AmeerilMomineen because my Namaz is based around this.

Those supposedly "reminding" us by making an addition to shari'a cannot by any stretch of imagination be naudbillah assumed to know more than Allah and His representatives who gave us salaat with all mandatory acts in their final shape, not leaving it to some innovator to "improve" it over a millenium later!

No one’s improving anything; you’re just taking what I’ve said into a dimension you feel comfortable with. It’s necessary for me as a Shia of ALi[as] to testify to him[as]. If you feel it’s so unimportant as to be Mustahhab, that’s your business.

It was a nazr, not a mandatory act as the third shahada is made out to be by its innovators. Also, she acted according to the shari'a then applicable, which has since been overridden by the final and unalterable shariat-e Muhammadi.

The Qiblah changed from Jerusalem to Ka’abah on the Zahoor of Imam Ali[as] and you say Shahadat e Ali[as] is an innovation? Those days, people had to turn to WaliAllah. Now they turn to their own innovated leaders, and hence Shias of Ali[as] reiterate what their real faith is.

Which "issue"? And what about wilayah of Wali al-Asr (af)? Is that not a necessary part of belief in wilayah?

Do you not understand that Wilayat e Ali[as] means the wilayat of the 12 Imams?

Making this conjecture (qayaas) to add what is permitted/required in one part of salaat to another part is an attempt at changing shari'a. Far be it from me to partake in the sin of attempting to change shari'a.

Shariat is changed by those who make themselves representatives of it. I remember Ali[as]. You yourself said it’s permitted to say the third shahadat, so what I say is not deviation according to your standards.

While it may be my religion, you have admitted it to be mustahab according to yours.

A personal attack needs to be resorted to when one is bereft of a logical response.

It’s not a personal attack, but a general statement I believe to be true. That’s why I keep saying I’m not out to convince anyone/argue with anyone. It’s called peaceful coexistence—you might have heard of it.

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(salam)

Some excellent and well-researched posts based on aqli and naqli dala'el in response to the trite and unacknowledged cut and paste.

Fiqh-ur-Reda is a book whose lack of authenticity as one authored by an Imam (alaihissalam) is quite certain.

Those quoting it either have not read it completely or ignore the reference that if, according to this book, the Imam (alaihissalam) supposedly said the "third shahada" in tashahhud, again according to this book, he did not include it in adhan and also that he washed his feet in wudhu as do our Sunni brethren.

(salam)

Again, I don't want to engage in a debate as to whether said work is authentic or not, I'm not qualified to say. However, it is important that we not misrepresent it's contents...

It does not say that the Imam (as) himself washed his feet like the Sunnis. Rather, what it says is:

æÅä ÛÓáÊ ÞÏãíß¡ æäÓíÊ ÇáãÓÍ ÚáíåãÇ¡ ÝÅä Ðáß íÌÒíß¡ áÇäß ÞÏ ÃÊíÊ ÈÃßËÑ ãÇ Úáíß.

æÞÏ ÐßÑ Çááå ÇáÌãíÚ Ýí ÇáÞÑÂä¡ ÇáãÓÍ æÇáÛÓá¡ Þæáå ÊÚÇáì: (æÃÑÌáßã Åáì ÇáßÚÈíä) ÃÑÇÏ Èå ÇáÛÓá ÈäÕÈ ÇááÇã¡ æÞæáå: (æÃÑÌáßã) ÈßÓÑ ÇááÇã¡ ÃÑÇÏ Èå ÇáãÓÍ æßáÇåãÇ ÌÇÆÒÇä ÇáÛÓá æÇáãÓ.

Little later on, it says:

æäÑæí: Ãä ÌÈÑÆíá Úáíå ÇáÓáÇã åÈØ Úáì ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÈÛÓáíä æãÓÍíä: ÛÓá ÇáæÌå æÇáÐÑÇÚíä ÈßÝ ßÝ¡ æãÓÍ ÇáÑÃÓ æÇáÑÌáíä ÈÝÖá ÇáäÏÇæÉ ÇáÊí ÈÞíÊ Ýí íÏß ãä æÖæÆß.

ÝÕÇÑ ÇáÐí ßÇä íÌÈ Úáì ÇáãÞíã ÛÓáå Ýí ÇáÍÖÑ¡ æÇÌÈÇ Úáì ÇáãÓÇÝÑ Ãä íÊíãã áÇ ÛíÑ¡ ÕÇÑÊ ÇáÛÓáÊÇä ãÓÍÇ ÈÇáÊÑÇÈ¡ æÓÞØÊ ÇáãÓÍÊÇä ÇááÊÇä ßÇäÊÇ ÈÇáãÇÁ ááÍÇÖÑ áÇ ÛíÑå.

http://al-shia.com/html/ara/books/lib-fqh/feqh-reza/a3.html

I wonder though in saying that that the fuqaha have generally rejected the work. I notice for instance that Shaykh Makarim Shirazi in his fatwa for the total hurmat of smoking says:

ÌÇÁ Ýí ÇáÍÏíË ÇáãÚÑæÝ Ýí ÝÞå ÇáÅãÇã ÇáÑÖÇ(Úáíå ÇáÓáÇã): ßá ÃãÑ íßæä Ýíå ÇáÝÓÇÏ ããÇ ÞÏ äåì Úäå... ÝÍÑÇã ÖÇÑ ááÌÓã æ ÝÓÇÏ ááäÝÓ

That would appear to be quoting from here (the 38th chapter):

ÇÚáã íÑÍãß Çááå Ãä ßá ãÃãæÑ Èå ããÇ åæ ÕáÇÍ ááÚÈÇÏ¡ æÞæÇã áåã Ýí ÃãæÑåã¡ ãä æÌæå ÇáÕáÇÍ ÇáÐí áÇ íÞíãåã ÛíÑå ããÇ íÃßáæä æíÔÑÈæä æíáÈÓæä æ íäßÍæä æíãáßæä æíÓÊÚãáæä ÝåÐÇ ßáå ÍáÇá ÈíÚå æÔÑÇÄå æåÈÊå æÚÇÑíÊå.

æßá ÃãÑ íßæä Ýíå ÇáÝÓÇÏ ããÇ ÞÏ äåí Úäå ãä ÌåÉ Ãßáå æÔÑÈå æáÈÓå æ äßÇÍå æÅãÓÇßå¡ áæÌå ÇáÝÓÇÏ¡ ããÇ ÞÏ äåí Úäå¡ ãËá: ÇáãíÊÉ¡ æÇáÏã¡ æáÍã ÇáÎäÒíÑ¡ æ ÇáÑÈÇ¡ æÌãíÚ ÇáÝæÇÍÔ¡ æáÍæã ÇáÓÈÇÚ¡ æÇáÎãÑ¡ æãÇ ÃÔÈå Ðáß ÝÍÑÇã ÖÇÑ ááÌÓã¡ æÝÇÓÏ ááäÝÓ

http://al-shia.com/html/ara/books/lib-fqh/feqh-reza/a38.html

However, so as not to misrepresent his views here, Shaykh Makaram Shirazi on the issue of the third shahada does say this in one of one of his fatwas:

ÊÌæÒ ÇáÔåÇÏÉ ÈæáÇíÉ ÃãíÑÇáãÄãäíä(Úáíå ÇáÓáÇã) ÝÞØ Ýí ÇáÃÐÇä æÇáÅÞÇãÉ æÈÞÕÏ ÇáÊíãøä æÇáÊÈÑß áÇ ÈÞÕÏ ÇáÌÒÆíÉ¡ ÃãøÇ Ýí ÇáÕáÇÉ ÝÝíåÇ ÅÔßÇá

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(salam)

brother water filled..

u r fully miss guided by hubeali.com Baqir Nisaar Zaida is an akhbari..!

who curse Mujtahdeen openly, he also disagree with the prayer of namaz e juma and namaz e Eid ul fitr..! is said both these Salah is haram..!

he is just adding Biddah in Islam..if a one abuse mujtahdeen so indirectly he is abusing the hujja the 12 imam a.s

u r requested to follow yur mujtahid instead of beliveing in QAYAS..

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DIL MEIN ALI(A.S) HAI ZABAN PAY ALI(A.S) HAI

GHAR GHAR MEIN TUMHAREY ALI(A.S) ALI(A.S) HAI

AZAAN O AKAMAT KE SHAN GAR ALI(A.S) SAY HAI

PHIR NAMAZ TASHNA KUN ZIKREY ALI(A.S) SAY HAI

NAMAZ KE MIRAJ SHADAT-E-ALI(A.S) SAY HAI

lol i agree with u

if we cant get thru the grave without agreeing to maulas wiladat

then wat makes u think our namaz will be kabool without his mention lol

i stoped followin sistani fully because of this

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Again, I don't want to engage in a debate as to whether said work is authentic or not, I'm not qualified to say. However, it is important that we not misrepresent it's contents...

It does not say that the Imam himself washed his feet like the Sunnis.

Now I need to correct myself... Looking at the beginning section (not the one I linked to which is the section on takhalli and wudhu), I see that it relates the story about Imam `Ali ibn Abi Talib (as) demonstrating to his son Muhammad ibn al-Hanafiyya how to do wudhu. This story occurs in a number of other works, however this version does mention washing the feet as such (while looking at the version in Man La Yahduruhu al-Faqih and in at-Tahdhib, it relates wiping instead).

Edited by macisaac
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(salam)

Again, I don't want to engage in a debate as to whether said work is authentic or not, I'm not qualified to say. However, it is important that we not misrepresent it's contents...

It does not say that the Imam (as) himself washed his feet like the Sunnis. Rather, what it says is:

æÅä ÛÓáÊ ÞÏãíß¡ æäÓíÊ ÇáãÓÍ ÚáíåãÇ¡ ÝÅä Ðáß íÌÒíß¡ áÇäß ÞÏ ÃÊíÊ ÈÃßËÑ ãÇ Úáíß.

æÞÏ ÐßÑ Çááå ÇáÌãíÚ Ýí ÇáÞÑÂä¡ ÇáãÓÍ æÇáÛÓá¡ Þæáå ÊÚÇáì: (æÃÑÌáßã Åáì ÇáßÚÈíä) ÃÑÇÏ Èå ÇáÛÓá ÈäÕÈ ÇááÇã¡ æÞæáå: (æÃÑÌáßã) ÈßÓÑ ÇááÇã¡ ÃÑÇÏ Èå ÇáãÓÍ æßáÇåãÇ ÌÇÆÒÇä ÇáÛÓá æÇáãÓ.

Little later on, it says:

æäÑæí: Ãä ÌÈÑÆíá Úáíå ÇáÓáÇã åÈØ Úáì ÑÓæá Çááå Õáì Çááå Úáíå æÂáå ÈÛÓáíä æãÓÍíä: ÛÓá ÇáæÌå æÇáÐÑÇÚíä ÈßÝ ßÝ¡ æãÓÍ ÇáÑÃÓ æÇáÑÌáíä ÈÝÖá ÇáäÏÇæÉ ÇáÊí ÈÞíÊ Ýí íÏß ãä æÖæÆß.

ÝÕÇÑ ÇáÐí ßÇä íÌÈ Úáì ÇáãÞíã ÛÓáå Ýí ÇáÍÖÑ¡ æÇÌÈÇ Úáì ÇáãÓÇÝÑ Ãä íÊíãã áÇ ÛíÑ¡ ÕÇÑÊ ÇáÛÓáÊÇä ãÓÍÇ ÈÇáÊÑÇÈ¡ æÓÞØÊ ÇáãÓÍÊÇä ÇááÊÇä ßÇäÊÇ ÈÇáãÇÁ ááÍÇÖÑ áÇ ÛíÑå.

http://al-shia.com/html/ara/books/lib-fqh/feqh-reza/a3.html

We need someone who understands Arabic :S

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