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In the Name of God بسم الله

Third Testimony in Azaan - Why i Left pronouncing it in Azaan / Iqamah

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Bismillah.

i used to consider third Testimony a part of Azaan / Iqamah but i have left pronouncing it in Azaan / Iqamah. In This Thread, i will discuss in detail a few things:

1. What made me leave it.
2. Some References and Refutation of Argument that Imams performed Taqqiyah thus left Third Testimony in Adhan.
3. Old arguments that i used to defend third testimony.
4. Its must not be said whether as Mustahab or as a part.

1. What made me leave it:

Reference Kitab-Al-Tauheed by Sheikh Sadooq Chapter 34 "Tafseer of Sentences of Azaan / Iqamah"
Arabic: 
Page 232 Urdu: Page 198

It was from Imam Ali (عليه السلام) and he explained Azaan / Iqamah without mention of "Haya Ala Khair ilamal"
Then Sheikh Sadooq said: Narrator has left it in narrating due to Taqqiyah.

Of course i didn't check sanad and i think there was no need since many other examples are avaliable and i will list them down.
Point is, Sheikh Sadooq didn't say this or that narrator is "Majhool" or "Weak" rather he said narrator left it due to Taqqiyah
and this stance is completely logical. Since in those times, it was impossible to call it aloud 5 times a day. That would've been
an invitation to death.

Point is, Sheikh Sadooq never mentioned that narrator also left "Ali un wali ullah" due to Taqqiyah. It proved to me that
when Sheikh Sadooq cursed people who added Third Testimony in Azaan / Iqamah, it were his words. Idk why in past, i used
to deny that it was said by Sheikh Sadooq. This further testified to the fact that he never considered Third Testimony a part
and has even cursed the people who say so.

Ok now I will list some narrations in which Haya-Ala-Khair-ilmal was left out in narrations due to Taqqiayh.

Man-La-Yahzarahu-Al-Faqih - Volume: 1
Arabic: Page 281 Chapter 44 Urdu: Page 188

Hadith: 846

Imam Jaffer-e-Sadiq (عليه السلام) mentioned Azaan given by Jibreal (عليه السلام) without mention of Haya-Ala-Khair-il-Amal at Miraj.
Taqi Majlisi said: Sahih in Rawzat-ul-Muttaqeen Volume 3 page 334

Thus this is Taqqiyah in narrating of course.

Similarly Tehzeeb-Al-Ahkam Volume: Page: 66 Ch: 7 Hadith: 5 (212)

Complete Adhan from Imam Jaffer-e-Sadiq (عليه السلام) has been narrated (maybe with a weak chain) without mention of
Haya-Ala-Khair-il-Amal. But it can serve as an evidence since we already have quoted a Sahih Hadith.

Even without these, its logical that shias left it due to Taqqiyah.

 

2. Some References and Refutation of Argument that Imams performed Taqqiyah thus left Third Testimony in Adhan.

Tehzeeb-Al-Ahkam Volume 2 page 64 Hadith 2-209

Hussein Bin Saed - From- Al-Nasr - From - Abullah Bin Sinan - From - Abu Abdullah Jaffer Bin Muhammad (عليه السلام) (Marked as Sahih)
Imam (عليه السلام) narrated full Azaan with Haya-Ala-khair-ilamal without Ali-un-wali-ullah 

Hence proved that no one performed Taqqiyah. If it was Taqqiyah, Haya-ala-kahir-ilamal would've been hidden.

Tehzeeb-Al-Ahkam Volume 2 page 64 Hadith 3-210

From - Zurarah && From -  Fuzail Bin Yassar Both from Imam Baqir (عليه السلام) the Azaan Given by Jibreal at Miraj (Marked as Hasan Sahih)

Imam Baqir (عليه السلام) narrated full Azaan with Haya-Ala-khair-ilamal without Ali-un-wali-ullah

Tehzeeb-Al-Ahkam Volume 2 page 65 Hadith 4-211

From - Abi Bakar && From - Kulaib Al-Asadi Both from Imam Jaffer-e-Sadiq (عليه السلام) (Marked has Mosaq but i heard from people that its weak)

They narrated full Azaan with Haya-Ala-khair-ilamal without Ali-un-wali-ullah

Note:- Even if weak, it has strong support.

Look at the list:

Zurarah && Fuzail Bin yasar, Thiqa Companions of Imam Baqir (عليه السلام) narrated full Azaan / Iqamah without Ali-un-wali-ullah.

Abdullah Bin Sinan - Abi Bakr - Kulaib Al-Asadi , thiqa companions of Imam jaffer e Sadiq (عليه السلام) narrated full Azaan / Qiamah without Ali un wali ullah.

Haya-ala-kahri-il-amal  has been mentioned this there is no chance of Taqqiyah.

5 of them narrated it and not even 1 mentioned third testimony.

This is the real Azaan / Iqamah that Imams narrated without Taqqiyah. Thus this alone is clear cut refutation for all arguments used to pronounce third testimony
in Azaan. but inshaAllah in next post i will cover them. When Imams themselves, never added it to Azaan, then being a shia you shouldn't either. Also Qias in Mazhab is haram.

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And Isa is going to pull out his sword and start performing tatbir on ashura too right? And call out “Ya Ali Madad” every time he’s in trouble. So glad I moved on from this delusion of my upbring

There is an expression ‘more Catholic than the Pope’. Clearly we have some people who are ‘more Shia than the Imams’.

I disagree brother, I don't think at all that it's a case of the name of Imam Ali (عليه السلام) 'not sitting well' , naudhubillah.  Rather, people genuinely want to recite the adhan and iqamah ex

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Imam Ali Raza (عليه السلام) in his book Fiqh-ur-Raza has mentioned full Azaan.

image.png.7919ef1a4f98cfcfa2141fa989d94b26.pngimage.png.8db66051567eb6ed83024a3cae922d4a.png 

 

image.png.6a841b92d67c283f0f2b74da16c94f84.png 

Some people used to say regarding it that we will accept whatever thats inline with Quran. (Even though it has been answered)

I would like to say, this isn't an ordinary book of hadith in which you'll accept or reject anything. Its from Imam Raza (عليه السلام).

Reject it would mean you are reject what imam has written from his own hands. Thus this logic won't work here.

Plus this hadith is inline with so many sahih Hadiths as well.

Conclusion: Imam Ali Raza (عليه السلام) used to give this Azaan and it never had Ali-un-wali-ullah in it. And there is no Taqqiyah since Haya-Ala-Khair-il-amal has been mentioned.

 

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image.png.b886e49c3cebe85c452a6f00f7272ae0.png

image.png.567551fee469ad051efd03d8404c4509.png

Taqi Majlisi in his Book Fiqh-e-Kamil in Chapter of Azaan says regarding Third Testimony in Azaan:

و اما از احکام ایما نیست نه از فصول اذان

Google: Translation: But it is not one of the rulings or the chapters (Fusul) of the call to prayer

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Someone may ask what about Azaan and iqamah of Imam Ali (عليه السلام) in Kabah?

I will mention its reference here that i got from those people.

Isbat-Ul-Hudat By Allamah Hur Amili Volume 3 page 496-497 Chapter 22

image.png.942a75825148f6511c2b38eec3f8606f.pngimage.png.972468c386a94cd172c84fdc19a16880.png 

 

This has been quoted by Hur-Amili by reference of  Mashariq-Al-Anwaar

The author of Mashariq says that it is from among the secrets of Imam Ali (عليه السلام) and then continues.

He didn't mentioned narrator, he didn't mention chain, he didn't mention the source from which he has quoted it.

Wiki says Hafiz Rajab  died in 1411

while Imam Ali (عليه السلام)'s Shahadat is in 661

So its impossible for him to narrate directly from Imam Ali (عليه السلام). Plus There should be chain from him to the narrator of this incident.

Else, this would not be a hadith, this would be a story.

Let it be a weak chain, i challenge these people to bring a chain for this.

People will say that we don't need a chain since its inline with Quran.

For God's sake! Imam (عليه السلام) has told us to accept any HADITH that is inline with Quran but This is not a hadith unless its proven that Imam (عليه السلام) said it or narrators witnessed it in that time.

For it to be a hadith, Narrator must have witnessed this event in 601 and then it should be transmitted to us via people whether weak or authentic. 

Plus In Authentic Chains and weak chains, Imam (عليه السلام) told us Azaan without Ali-un-wali-ullah without practising taqqiyah.

And Imam Ali Raza (عليه السلام)  in his book Fiqh-e-Raza told is Azaan without Ali-un-wali-ullah. He (عليه السلام) should've quoted this event. 

How are we supposed to accept a story without Narrator, Chain of narrations and by rejecting all authentic hadiths? in which are Sahih and there is no Taqqiyah in narrating them?

That's silly.

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Just now, Ar.alhindi said:

I believe there is also a quote somewhere (I will have to find the reference) that Saduq concluded that those who added Ali Wali Ullah to the Adhaan were Ghulaat

Somewhat refreshing to see that there are Shia in this age who reject this Bid'ah at least

Yes it is and i plan to add comments of scholors in the end.

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Just now, AStruggler said:

Salaam brother, what about tashahud?

It was hidden due to taqqiyah and i have made many threads on it. Check latest thread out.

Let this be for Azaan by the way. I testify to wilayah in Tashahud.

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The Third Shahadah in Azaan and Iqamat

1) Recitations in Azan and Iqamat:

قال صادق علیه السلام : الاذان و الاقامة مثنی مثنی الاذان عشرون حرفا و الاقامة اثنان عشرون حرفا

Imam Jafar e Sadiq (عليه السلام) said:

“The Recitations in Azaan and Iqamat are double. The recitations in Azaan are 20 and in Iqamat are 22”

[Al Hidaya (Sheikh Sadooq) Pg: 30, Bihar Al Anwar Vol: 84 Pg: 111, Mustadrak ul Wasail Vol: 1 Pg: 253]

.

It has been quoted from http://www.shahadat-e-salisa.com/home/shahadat-e-salisa-in-azaan 

image.png.aa0fe6e338bdc507a24971d84bdcfadc.png This is Al-Hidayah by Sadooq

image.png.329a347fe9f546d8bb83679c02595d44.png This is Bihaar Al Anwaar v84 page 111

image.png.dc9e0fcc0ef3ef33606c0f0548598b56.png  This is Mustadrak ul Wasail

In the three mentioned books, i was not able to see any chain for this narrations. i tried to find online but couldn't, if anyone has it then please let people know here.

however in Al-Kafi Imam Baqir (عليه السلام) says Azaan has 18 parts and Iqamah has 17 parts (Grade: Mosaq)

Imam Raza (عليه السلام) in Fiqh-e-Raza says Azaan has 18 parts and Iqamah has 17 parts (Mustadrak ul Wasaid: Volume 4 page 40 chapter 18 hadith 2 downlaod from alfeker.net)

Even if its authentic, this narration should be taken together with all authentic narrations and then something should be said about this narration.
its easy to pick and choose but always difficult to be honest. Along with all authentic hadiths, this narration doesn't prove Ali-un-wali-ullah in Azaan.

Imam e Zamana (عليه السلام) said: narrators of our hadith are hujjah upon us.

Is Sheikh Tusi one of them? in Misbah Al Mutahajid , he says that it means 4 takbeer in start of Azaan and 4 in the End. 

Edited by Syed Ali Mehdi Shah Naqvi
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Another Hadith is given from Al-Kafi here

image.thumb.png.f0ad4a5df215a226d2e94b7e3c63b98b.png

http://shiaonlinelibrary.com/الكتب/1122_الكافي-الشيخ-الكليني-ج-١/الصفحة_489#top

الكافي - الشيخ الكليني - ج ١ - الصفحة ٤٤١

 سهل بن زياد، عن محمد بن الوليد قال: سمعت يونس بن يعقوب، عن سنان بن طريف، عن أبي عبد الله عليه السلام يقول: قال: إنا أول أهل بيت نوه الله (1) بأسمائنا إنه لما خلق السماوات والأرض أمر مناديا فنادى أشهد أن لا إله إلا الله - ثلاثا - أشهد أن محمدا رسول الله - ثلاثا - أشهد أن عليا أمير المؤمنين حقا - ثلاثا

Allamah Majlisi said : Zaef ala al-mashoor in Mirat-Ul-Uqool Volume 5 page 193-194

Now look at this hadith, There is no الله أكبر no حي على الصلاة no حي على الفلاح no  حي على خير العمل and no لا إله إلا الله in the end.

Plus this hadith says Shahadah are to be repeated thrice ( ثلاثا ) , then why don't you people go ahead and say each testimony three times in your Azaan?

This hadith by no means is for Azaan.

same Imam jaffer e Sadiq (عليه السلام) reported Azaan which reached us by 4 thiqa companions which had Haya-Ala-Khair-ilamal in Azaan but no Ali-un-wali-ullah (Which proves Imam performed no taqqiyah)

Thus when Imam (عليه السلام) himself didn't mean Azaan by this hadith, who are you to interpret it today as Azaan? because Imam who has said it is the same Imam who reported Azaan without  أشهد أن عليا أمير المؤمنين حقا. So Why shall we follow Imam? or Interpretation of Today's Molvi? 

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Next is famous tradition from Al-Ehtejaj here:

وروى القاسم بن معاوية (1) قال: قلت لأبي عبد الله عليه السلام: هؤلاء يروون حديثا في معراجهم أنه لما أسري برسول الله رأى على العرش مكتوبا لا إله إلا الله، محمد رسول الله أبو بكر الصديق، فقال: " سبحان الله غير وأكل شئ حتى هذا " قلت: نعم. قال: " إن الله عز وجل لما خلق العرش كتب عليه لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل الماء كتب في مجراه:
لا إله إلا الله محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل الكرسي كتب على قوائمه: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل اللوح كتب فيه: لا إله إلا الله محمد رسول الله، علي أمير المؤمنين، ولما خلق الله إسرافيل كتب على جبهته: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين ولما خلق الله جبرئيل كتب على جناحيه: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل السماوات كتب في أكتافها: لا إله إلا الله محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل الأرضين كتب في أطباقها: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل الجبال كتب في رؤسها: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، ولما خلق الله عز وجل الشمس كتب عليها: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين ولما خلق الله عز وجل القمر كتب عليه: لا إله إلا الله، محمد رسول الله، علي أمير المؤمنين، وهو السواد الذي ترونه في القمر فإذا قال أحدكم لا إله إلا الله، محمد رسول الله فليقل علي أمير المؤمنين عليه السلام

Google Translation:

If one of you says there is no god but Allah (سُبْحَانَهُ وَ تَعَالَى), Muhammad (صلى الله عليه وآله وسلم) is the Messenger of God, let him say Ali is commander of faithful!

They quote this and say prove that Azaan / Iqamah is excluded from this hadith.

Ok so this Hadith is from Imam Jaffer-e-Sadiq (عليه السلام) and same Imam narrated Azaan / Iqamah without Ali-un-wali-ullah without doing Taqqiyah is itself a strong proof that Imam Jaffer-e-Sadiq (عليه السلام) never meant Azaan / Iqamah by this tradition. Since he has reported Azaan in authentic reports without it. 

Now its upon the one who quotes this hadith, to prove that this Hadith specifically address Azaan / iqamah. Azaan / Iqamah is supposed to be an announcement rather than being written on doors and other places.

This hadith rather addresses Tashahud and Kalima, because Imam (عليه السلام) hismelf left room for it there. and القاسم بن معاوية. is Thiqa companion of Imam (عليه السلام) and Allamah said in introduction of book that he narrated tradition famous among scholors of Rijal. And even Quran testifies to authenticity of this Hadith thus without a doubt this hadith is authentic.

But understanding it like Imam (عليه السلام) understood it, is very important. Same Imam in authentic traditions of Azaan, never reported Ali-un-wali-ullah which is clear cut proof that Imam (عليه السلام) himself never meant Azaan / Iqamah by this hadith.

And Same goes for this hadith from Kamal-ud-deen

image.thumb.png.ac8990b3ace0ccfd8ab56cfafad69b6e.pngimage.thumb.png.1b34a9f6b553c66453fd81bced57a959.png 

This Hadith definitely is authentic.

But if you pay attention, its similar to the hadith of Al-Ehtejaj.

But in addition to it, it asks for 4 testimonies. 

1. Testimony of Wilayah of Allah
2. testimony of Wilayah of Rasool (صلى الله عليه وآله وسلم)
3. Testimony of Wilayah of Ali (عليه السلام)
4. Testimony of Wilayah of Aima (عليه السلام)

And Allah says, if you don't testify to it, you have negated my Ayahs, and my Books, and you thought of me as inferior etc
And Allah says if such a person would ask me, i would not listen, if he prays, i will not accept etc

1. So if you people think that this hadith addresses Azaan, then congratulations, you people are kafirs. where is fourth testimony in your Azaan?

2. Imam (عليه السلام) reported Azaan / Iqamah in authentic reports without doing Taqqiyah without Ali-un-wali-ullah. Whats the fatwa on Imams ?

3. Imam (عليه السلام) reported Azaan / Iqamah without it means that Imam (عليه السلام) himself never considered Azaan / Iqamah to be a part of this address.

So shall we follow your interpretations or shall we understand it in the way Imams understood it? 

Edited by Syed Ali Mehdi Shah Naqvi
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As for people, who recite it with Niyah of Mustahab and not being a part of Azan. Here must check it out.

1. Adding some sentences to Azaan:

Al-Kafi Chapter of Azaan Hadith 6 (Sahih)

Imam (عليه السلام) was asked about As-salat-o-khair-um-minan-nawm in Azaan, he repiled, we don' know about it.

If it was permissible to add any sentence to Azaan as not being a part, Imam (عليه السلام) would've allowed it. But Imam (عليه السلام) didn't.

 2. Removing anything from Azaan:

ilal-as-sharaye 

وفي (العلل): عن عبدالواحد بن محمد بن عبدوس، عن علي بن محمد بن قتيبة، عن الفضل بن شاذان، عن محمد بن أبي عمير، أنه سأل أبا الحسن (عليه السلام) عن حي على خير العمل، لم ترك من الأذان؟ قال: تريد العلة الظاهرة أو الباطنة؟ قلت: اريدهما جميعاً، فقال: أما العلة الظاهرة فلئلا يدع الناس الجهاد اتكالاً على الصلاة، وأما الباطنة فإن خير العمل الولاية، فأراد من أمر بترك حي على خير العمل من الأذان أن لا يقع حث عليها ودعاء إليها

علل الشرائع: 368|4 ـ الباب 89

Google Translation: About حي على خير العمل why it was removed from call to prayer? He (عليه السلام) said: You want the apparent or internal cause? I said: I want them all, so he (عليه السلام) said: As for the apparent cause, let people not let jihad depend on prayer, but as for the inner work, the خير العمل is Wilayah. .So someone who ordered to leave حي على خير العمل in the call to prayer should not be urged and called upon.

Neither Imam (عليه السلام) permitted anyone to add anything to Azaan / iqamah, neither permitted anyone to remove anything from Azaan / Iqamah.

I know Azaan / Iqamah are mustahab acts. But it doesn't mean you can add anything to it as you like.

So please, must check it out, leave the molvis and stick to what Imam (عليه السلام) say. If a Marja permits something, and other forbids, only one of them is Haq. Both can never be right.
Islam is what thats taken from Aima (عليه السلام) and not the people.

Neither anyone has right to make Hala haram and haram halal.

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4 hours ago, Syed Ali Mehdi Shah Naqvi said:

 

i used to consider third Testimony

Since this is a matter of Taqlid. As layman can't prove or disprove what is presented on the internet. 

Either you do Taqlid or you are a Mujtahid yourself, if Mujtahid yourself your view and research is for your benefit Only (in matters related to Fiqh), unless you are asking others to do your Taqlid- Which will be a circular argument. 

 

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4 hours ago, Guest Pschological Warfare said:

Since this is a matter of Taqlid. As layman can't prove or disprove what is presented on the internet. 

Either you do Taqlid or you are a Mujtahid yourself, if Mujtahid yourself your view and research is for your benefit Only (in matters related to Fiqh), unless you are asking others to do your Taqlid- Which will be a circular argument. 

 

What taqleed? Against sayings of Imam?

Your mujtahid is nothing in front of Aima A S. Who is he to allow or prohibit something against Imams? If he does that then he is batil. And taqleed isn't obligatory.

They are hujjah as long as they are narrator of hadiths. Qias and one's own opinion has no value and is batil if its agaisnt Aima (عليه السلام)

And for your kind info, taqleed isn't proven. That hadith in Tafseer Imam Hasan Askari (عليه السلام) is Mursal.

Edited by Syed Ali Mehdi Shah Naqvi
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10 hours ago, Syed Ali Mehdi Shah Naqvi said:

What taqleed? Against sayings of Imam?

Your mujtahid is nothing in front of Aima A S. Who is he to allow or prohibit something against Imams? If he does that then he is batil. And taqleed isn't obligatory.

They are hujjah as long as they are narrator of hadiths. Qias and one's own opinion has no value and is batil if its agaisnt Aima (عليه السلام)

And for your kind info, taqleed isn't proven. That hadith in Tafseer Imam Hasan Askari (عليه السلام) is Mursal.

I don't want to distract this discussion, by engaging in the above response to a simple fact i presented before. 

----------- 

My initial point was( in layman terms). You and I are internet entities(period).

Layman like us can't research books in (Arabic) or scan of hadith(s) and come to a proper conclusion as they may be fake, if not there maybe other hadiths which are not offered or accounted for and other pertinent factor(s)  in the Overall Conclusion. Internet is a trap for laypeople, in areas of law and selective Hadith or their verification etc...

Second> Let's not use technical words like Taqlid or Mujtahid. Let me simplify it. In layman terms 

We either take the advice of a SME( Subject Matter Expert) or we are SME ourselves. If we are SME ourselves, our research and views and opinion in matters of Law are our own, unless someone recognizes us as an SME to be followed or taken advice from. You , I and most of the Internet population is not SME's. (specially in case of LAW or Understanding the entirety of Hadith Collection, in light of the Holy Qur'an). 

Either you are a Lawyer or you take advice from a Lawyer in Constitutional Matters. You are saying, you don't need advice, meaning you are a lawyer(you understand the constitution), but we don't know that. Nor you can prove that on the internet. 

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Salam.

Wonderful topic on this subject. I left aliunwaliullah in adhan/iqamah few months ago,but i thought that if it is that clear why do people still say it ,therefore there must be something I missed.I talked to a friend who had the email of a pakistani scholar called "Ali Raza Rizvi" (i asked him cause my marja probably wouldn't give refrences) I emailed him and (in short) he said "follow your marja" so i still not wanting to refuse the evidence emailed sistani and he said "it is not part of the adhan/iqamah" so i saw his fatwa on his website and it also said:

Question: Is the third testimony a part of Adhan and Iqamah?

Answer: Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of Adhan and Iqamah, but it is good to say it after reciting Ash hadu anna Muhammadan Rasulul lah with the intention (Niyyat) of Qurbat (seeking nearness to Allah).
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Guest Pschological Warfare

fyi

Quote

928. Ash hadu anna Amiral Muminina'Aliyyan Waliyyullah (i.e. I testify that the Commander of the Faithful Imam Ali (Peace be on him) is the vicegerent of Allah) is not a part of either Azan or Iqamah It is, however, better to pronounce it after Ash hadu anna Muhammadan Rasulul lah to seek Divine pleasure.

https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/prayers#azan-and-iqamah

928. Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.

http://www.sistani.org/english/book/48/2216/

928 َوِل اًّليِع َن َّاُ هد َشَ ْا)Ash'hadu anna Aliyyan wali'ullah) (“I bear witness that Ali (Peace be upon him) is the vicegerent of God”) is not a part of the azan, nor the iqamah. However, since the guardianship of Amir al-Mu’menin (Peace be upon him) is the completion of the religion, to recite it in any state, including after the statement لل ََّّا ل ُسو ُرَ bear I“اَ ْش َهدُ ا َّن ُم َح َّمدً witness that Muhammad (Peace be upon him and his progeny) is the messenger of

God” is the best means of attaining Divine proximity.

http://www.islamic-laws.com/download/Islamic Laws - Sheikh Wahid Khorasani.pdf

 

Q 452: What is your esteemed opinion on the third testimony for the master of believers, Imam Ali (a.), as being the commander and the leader, in the adhān and iqāmah of obligatory prayers?
A: Saying “Ashhadu anna ‘Aliyyan Waliyyullāh” in adhān and iqāmah with the intention of being a symbol for the Shī‘ah school of thought is good and important and it should be said only for the sake of nearness to Allah, but it is not a part of adhān and iqāmah. 

http://www.leader.ir/en/book/23

“Ash hadu anna Amiral Mu'mineena 'Aliyyan Waliyyullah” (i.e. I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after “Ash hadu anna Muhammadan Rasuloollah” with the intention of Qurbah.

http://www.alnajafi.org/books/43-a-concise-guide-of-islamic-laws/143-rules-of-prayer.html

"Case: The phrase “Ash_hado an-na Aliy-yan waliy-yol-la>h” is the integral part of both adha>n and iqa>mah, as some narrations point to."

http://www.english.shirazi.ir/books/Islamic_Law_2013_SecondEdition.pdf

https://www.shiachat.com/forum/topic/235056400-ali-as-in-salat/

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10 hours ago, Syed Ali Mehdi Shah Naqvi said:

And for your kind info, taqleed isn't proven. That hadith in Tafseer Imam Hasan Askari (عليه السلام) is Mursal

There's a clear verse In the Quran regarding taqleed 

God says:

why does not a group from amongst them go forth to become specialists in religious learning and after completing their studies, return back to their own community and beware them(9:122)

This verse clearly describes a marja ,He who is a specialist and make others aware about what they know.

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23 minutes ago, Guest Pschological Warfare said:

928. Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.

Exactly he agrees there is no narrations regarding it but says that we should say it with the intention of gaining proximity towards Allah.

Now if i hate yazid should I curse him in adhan, just to get closer to Allah.

Ayt sistani is indeed very knowledgeable,yet I can't follow him when we have narrations and classical scholars against it.

Wassalam 

 

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3 hours ago, Hamdan haider said:

There's a clear verse In the Quran regarding taqleed 

God says:

why does not a group from amongst them go forth to become specialists in religious learning and after completing their studies, return back to their own community and beware them(9:122)

This verse clearly describes a marja ,He who is a specialist and make others aware about what they know.

And @Guest Pscological

I too don't want to since that would be off topic.

Plus i assure you these books aren't fake and yes i don't know arabic but that doesn't limit your thinking or research. Internet is there with dictionaries to translate each and everything for you. Plus some words in arabic resemble to those of Urdu so its not hard for me to type words or whole sentences to get their basic meaning.

As for this verse, it says warn them, not to make them follow themselves. Neither it says anything about Taqleed, also in Taqleed, you follow one marja, famous principle is i follow my marja you follow yours. While this verse adresses a particular group to study, and then warn them. It doesn't say each of that group should warn the group following them.

Plus interpretation by one owns will or thinking is Kufr in shia Islam, in order to prove taqleed from this, you need hadiths of Aima (عليه السلام).

Only thing thats proven is Ruju, i:e refer to narrators of our hadith as said by Imam e Zamana. And narrator isn't one, their are many. Angld they are hujjah as long as they are narrators of hadith, not their own opinion.

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2 hours ago, Hamdan haider said:

Exactly he agrees there is no narrations regarding it but says that we should say it with the intention of gaining proximity towards Allah.

Now if i hate yazid should I curse him in adhan, just to get closer to Allah.

Ayt sistani is indeed very knowledgeable,yet I can't follow him when we have narrations and classical scholars against it.

Wassalam 

 

Excellent example brother.

I myself goto sistani.org when i don't know something. Or goto some other websites of other Ulima, or se some video in which a scholor addresses that particular thing. Becauae I am nothing.

But when something is clear from hadith, i dont follow anyone in it. 

And if you do follow, then its haram to do so.

This is the reason Ahle-Sunnah are deviated today. They did taqleed of their scholors against sayings of Imam Jaffer e Sadiq (عليه السلام) and other Imams. If we do this today, we are no different.

People don't think, they are surrounded something that makes them blind in taqleed. If your marja allows this, then its allowed for you, if mine marja prohibits same thing, its haram for me.

Is this Islam or a joke?

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8 hours ago, Hamdan haider said:

There's a clear verse In the Quran regarding taqleed 

God says:

why does not a group from amongst them go forth to become specialists in religious learning and after completing their studies, return back to their own community and beware them(9:122)

This verse clearly describes a marja ,He who is a specialist and make others aware about what they know.

EDIT: I was going to ask where that translation come from, but then I realised it must be Ali Quli Qarai. It seems to me like his translation is a bit of an outlier, and doesn't seem to fit the context very well. Also, even then it seems off. This is how he translates the verse:

122  Yet it is not for the faithful to go forth en masse. But why should not there a group from each of their sections go forth to become learned in religion, and to warn their people when they return to them, so that they may beware?

This was the closest I could find to that translation anyway. Abdul Haleem's is similar:

Yet it is not right for all the believers to go out [to battle] together: out of each community, a group should go out to gain understanding of the religion, so that they can teach their people when they return and so that they can guard themselves against evil.

Everyone else translates it more like:

And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware. [Picktall]

In any case, there is nothing about becoming a specialist in religious learning, or completing their studies. These seem like interpretations to me.

Edited by Haydar Husayn
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6 hours ago, Haydar Husayn said:

I was going to ask where that translation come from, but then I realised it must be Ali Quli Qarai. It seems to me like his translation is a bit of an outlier, and doesn't seem to fit the context very well. Also, even then it seems off. This is how he translates the verse:

Salam i took the translation from an article in islam.org

al-islam.org/articles/what-taqleed-shaykh-saleem-bhimji

here's the link

My bad for not double checking the translation,but i think the other translation is still in context,instead of saying "specialists" its using the words "sound knowledge in religion"

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11 hours ago, Syed Ali Mehdi Shah Naqvi said:

Plus interpretation by one owns will or thinking is Kufr in shia Islam, in order to prove taqleed from this, you need hadiths of Aima (عليه السلام).

 

Salaam,here are some narrations:

1)Hazrat Imam Hussain (عليه السلام) said: The authority for running the affairs of the society and getting all commandments of sharia executed lies with those religious scholars who get Allah acquainted and who have been entrusted by Allah with the responsibility of answering questions of lawful and unlawful

(Tuhaf al Uqul p 169)

2)Imam Hujjat Ibnul Hasan (عليه السلام)said: In your lives when you face new problems never heard of before, consult with narrators of our traditions to find out the rules and regulations on how to deal with the new situations. Following them is mandatory (wajib) on you because I command you to do so and following me is mandatory (wajib) on you because Allah commands you to do so.”

(Wasael ush shia chapter 11 tradition 9)

3) Imam As-Sadiq (as):Who amongst you narrates our sayings, keeps an eye on our declared lawful and unlawful issues, has the knowledge of our commandments, you should accept his decisions with your heart. And you should understand that I have made him your ruler. Also if his decisions are according to our teachings and if someone does not follow those decisions, then let it be understood that he is insulting Allah’s command and he is denying us. And whoever denies us will be censurable for denying Allah and will be at the threshold of polytheism (shirk).

(Al Kafi vol 1)

btw there are many narrations in the books of rijal where imams refer there followers to someone else when the imam is not present

4)Imam Ja’far As-Sadiq (as): Is it true that you sit in the mosque and give fatwas?” I replied, “Yes, and before leaving I wanted to ask you something in this context. My lord, when I am in the mosque, all kinds of people come to ask questions. If I find someone whose thinking appears to be different from ours, I respond to him according to his own thinking. If the individual happens to be a lover of Ahlul Bayt, I fulfill my obligation by answering according to your teachings. But sometimes it becomes difficult to discern, then I give him several answers with quotations from people of different schools of thought. The Imam (عليه السلام) responded, “You are doing the right thing. In such situations I do the same.

(Rijal Kashi pg 470)

5) The eleventh Imam (عليه السلام) says: General public should follow in taqleed those fuqaha who control themselves, take care of Din, stay away from inner desires and are obedient to Allah.

(Wasayl ush-Shia, Sheikh Hurr Al-Amili, vol 27, p 131) (Al Ihtijaj, Sheikh Ahmed Ibn Ali Tabrisi, vol 2, p 263) (Bihar Ul-Anwar, Allama Majlisi, vol 2, p 88)

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5 hours ago, Hamdan haider said:

1)Hazrat Imam Hussain (عليه السلام) said: The authority for running the affairs of the society and getting all commandments of sharia executed lies with those religious scholars who get Allah acquainted and who have been entrusted by Allah with the responsibility of answering questions of lawful and unlawful

(Tuhaf al Uqul p 169)

Where is taqleed in this whole narration?

Also do Akhbaris reject whoever becomes a scholor? They study and they have responsibility of what? making people follow Quran and Ahlebait.

In Taqleed you follow one scholor, and don't accept what other marja says. Even you know that. you are bound to follow fatawa of one marja. this hadith by no means addresses that, which is clear from matn.

5 hours ago, Hamdan haider said:

2)Imam Hujjat Ibnul Hasan (عليه السلام)said: In your lives when you face new problems never heard of before, consult with narrators of our traditions to find out the rules and regulations on how to deal with the new situations. Following them is mandatory (wajib) on you because I command you to do so and following me is mandatory (wajib) on you because Allah commands you to do so.”

(Wasael ush shia chapter 11 tradition 9)

Consult whom? narrators of hadith. how many hadiths you have in Tauzeeh-ul-masail?

And it is evidence of "RUJU" not "taqleed". 

You can freely refer to any one who spread teachings of Ahlebati (عليه السلام) and as many narrators as you like while in taqleed you are bound to follow one marja only.

And i think this translation is forged. Imam (عليه السلام) said: They are Hujjah upon you from me, like I am hujjah upon you from Allah Almighty. 

5 hours ago, Hamdan haider said:

) The eleventh Imam (عليه السلام) says: General public should follow in taqleed those fuqaha who control themselves, take care of Din, stay away from inner desires and are obedient to Allah.

(Wasayl ush-Shia, Sheikh Hurr Al-Amili, vol 27, p 131) (Al Ihtijaj, Sheikh Ahmed Ibn Ali Tabrisi, vol 2, p 263) (Bihar Ul-Anwar, Allama Majlisi, vol 2, p 88)

Mujam-Al-Rijal Al Hadith by Ayatullah Khoi Volume13 Page 157

He said This Book is fabricated since Ali bin Muhammad Bin Sayyar is Majhool (Unknown)

Origin of this hadith is Tafseer Imam-Hassan Askari (عليه السلام)

And Hur-Amili in same book Wasail-Us-Shia has said This hadith is Mursal, Zaef, Khabar e Wahid, Zani us Sanad

Plus this a tiny part of actual hadith you quoted.

5 hours ago, Hamdan haider said:

3) Imam As-Sadiq (as):Who amongst you narrates our sayings, keeps an eye on our declared lawful and unlawful issues, has the knowledge of our commandments, you should accept his decisions with your heart. And you should understand that I have made him your ruler. Also if his decisions are according to our teachings and if someone does not follow those decisions, then let it be understood that he is insulting Allah’s command and he is denying us. And whoever denies us will be censurable for denying Allah and will be at the threshold of polytheism (shirk).

(Al Kafi vol 1)

accepting decisions when he narrates hadith. "keeps an eye on our declared lawful and un lawful" not by his own opinion.

And if his decision is according to our teaching, then its upon people to follow him in that particular decision.

This is by no means "Taqleed". Where does this ahdith say, stick to one person who does that? since its done in taqleed.

5 hours ago, Hamdan haider said:

4)Imam Ja’far As-Sadiq (as): Is it true that you sit in the mosque and give fatwas?” I replied, “Yes, and before leaving I wanted to ask you something in this context. My lord, when I am in the mosque, all kinds of people come to ask questions. If I find someone whose thinking appears to be different from ours, I respond to him according to his own thinking. If the individual happens to be a lover of Ahlul Bayt, I fulfill my obligation by answering according to your teachings. But sometimes it becomes difficult to discern, then I give him several answers with quotations from people of different schools of thought. The Imam (عليه السلام) responded, “You are doing the right thing. In such situations I do the same.

(Rijal Kashi pg 470)

My dear brother, are you really proving "Taqleed" from word "Fatwa" ? 

You have copied all traditions but you never actually tried to understand them.

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Dear members,  the debate on taqleed should be taken to another thread. The topic is specifically about the third testimony in the adhan and not on the origins and justifications for taqleed.

Getting back onto topic, the consensus appears to be that it is not a part of the adhan nor the iqamah. This is backed by hadith and the ijma of classical and contemporary scholars. 

The only discussion point is on wether it can be recited as a supplement, but in any case what is agreed upon is that it isn't part of the adhan itself. 

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salaam

You have raised some good points 

16 minutes ago, Syed Ali Mehdi Shah Naqvi said:

Consult whom? narrators of hadith. how many hadiths you have in Tauzeeh-ul-masail?

And it is evidence of "RUJU" not "taqleed". 

You can freely refer to any one who spread teachings of Ahlebati (عليه السلام) and as many narrators as you like while in taqleed you are bound to follow one marja only.

And i think this translation is forged. Imam (عليه السلام) said: They are Hujjah upon you from me, like I am hujjah upon you from Allah Almighty. 

 

firstly as for narrators of hadith i suggest you read other books by them (40 hadiths,adabus salat,the message,tafsir namooneh etc)

i do not understand how it is not an evidence for taqleed

if we can freely refer to anyone then how do we know how qualified the person is,thats why there is a system where a person has to be qualified(reach the level of ijtehad) until he can make rulings.and as for being bound to one marja it is because we have to choose the most knowledgeable and not pick and choose ruling of what we like and what we don't by referring to different marjas,yet there are some who do taqleed of more than one.

yeah the last part is same as what you say but it still doesn't change the context

42 minutes ago, Syed Ali Mehdi Shah Naqvi said:

accepting decisions when he narrates hadith. "keeps an eye on our declared lawful and un lawful" not by his own opinion.

And if his decision is according to our teaching, then its upon people to follow him in that particular decision.

This is by no means "Taqleed". Where does this ahdith say, stick to one person who does that? since its done in taqleed.

 

I agree that we accept rulings as long as its with accordance to quran and ahlebayt. Many times one can go to the representatives of the marja and ask the reasoning behind the ruling or something a google search can provides the reasoning.

I've already explained this point .we won't take our ruling from a random Ali or Hussain,we need to see who is qualified and follow him.

53 minutes ago, Syed Ali Mehdi Shah Naqvi said:

My dear brother, are you really proving "Taqleed" from word "Fatwa" ? 

You have copied all traditions but you never actually tried to understand them.

well, you missed the point let me quote again.

 

1 hour ago, Syed Ali Mehdi Shah Naqvi said:

 i wanted to ask you something in this context. My lord, when I am in the mosque, all kinds of people come to ask questions. If I find someone whose thinking appears to be different from ours, I respond to him according to his own thinking. If the individual happens to be a lover of Ahlul Bayt, I fulfill my obligation by answering according to your teachings.

It's not about fatwa 

As for copying,did you think id memorize all the traditions. ofc not i knew about some articles and i looked them up and pasted the traditions which were relevant..Anyways, lets get back to the third testimony we can continue this later inshallah

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4 minutes ago, Hamdan haider said:

As for copying,did you think id memorize all the traditions. ofc not i knew about some articles and i looked them up and pasted the traditions which were relevant..Anyways, lets get back to the third testimony we can continue this later inshallah

Agreed. discuss it on some other thread sometime.

So we were saying, Third testimony in Azaan was never taught by an imams as Mustahab or wajib.

As for addition and deletion of sentences from Azaan, Imams spoke against it.

So as per these hadiths, its not at all permissible to pronounce Ali-un-wali-ullah in Azaan/Iqamah

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3 hours ago, Mahdavist said:

The only discussion point is on wether it can be recited as a supplement, but in any case what is agreed upon is that it isn't part of the adhan itself. 

 

I know that majority of Scholors consider it as Mustahab and recomended to pronounce it in Azaan. Here i will list some views of scholors but they are opposed to teachings of Aima (عليه السلام) maybe becuase they have mis understood very clear traditions.

1) Faqih-e-AhleBait(عليه السلام) Muhammad Baqir Waheed Bahbani Hairi:

 

و ما ذكرنا حال شهادۃ انّ علیا و لی الله فان وارد فی العمومات یكفیه و لا یحتاج الی شی و انه مندوب الیه عند ذكر محمد و لا ضیمر فی كونه جزء داخلا 
 
فیها و ان الدخول و الجزئیة 
لهما 
لمجرد الفصل لا لتوصیفه فی الاثنا

Whatever I have said proves the presence of Shahadat of Ali-un-Wali-Allah. Because it’s being found in the general Hadees suffices and above this no other Hadees is required. Because it’s said that when you do Muhammad's (saww) Zikr, do Ali's (عليه السلام) Zikr as well. Hence there is no harm that we include this in Azaan & Iqamat as a JUZ (part).

[Ref: Al-Hidaya Fi Juziyat-ul-Shahadat-e-Wilayat, Pg: 14]

Point is why should we do it, when Imams themselves never did so.
Same imam narrated Authentic Azaan (which we proved imams never did taqqiyah in those traditions) ans same imams narrated general traditions.
This means imams themselves never considered those general traditions applicable on Azaan / Iqamah

2) Faqih-e-AhleBait(عليه السلام) Abul Qasim Khoi:


We don’t need any Hadees to prove Ali-un-Wali-Allah in Azaan & Iqamat, because Wilayat is a means for Completion of Risalat & strengthening of Eeman. And Wilayat is 1 of those 5 things which are the basis of Deen. It is a clear sign and means of identification of Shiat.

[Ref: Mustanad Urwat-ul-Wusqa, Vol:2, Pg:288]

Now look at this, such a blunder by such a great scholor. Ayatullah Khoi knew he can't prove third testimony in Azaan / Iqamah by hadiths thus said e don't need hadiths. We'll just say it. Sorry to say but that is indeed silly. i respect this man a lot he is great great scholor. but he isn't infallible.

Question is: Was Azaan / Iqamah given by Imams incomplete? Did Imams forgot signs and identification of shiite? As for Wilayah, we have hadiths that Khair ilAmal is Wilayah.

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3 hours ago, Mahdavist said:

The only discussion point is on wether it can be recited as a supplement, but in any case what is agreed upon is that it isn't part of the adhan itself. 

After narrating this hadith (987) Sheikh Sadooq (رضي الله عنه) says:

هَذَا هُوَ الْأَذَانُ الصَّحِيحُ لَا يُزَادُ فِيهِ وَ لَا يُنْقَصُ مِنْهُ وَ الْمُفَوِّضَةُ لَعَنَهُمُ اللَّهُ قَدْ وَضَعُوا أَخْبَاراً وَ زَادُوا فِي الْأَذَانِ مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ مَرَّتَيْنِ وَ فِي بَعْضِ رِوَايَاتِهِمْ بَعْدَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ مَرَّتَيْنِ وَ مِنْهُمْ مَنْ رَوَى بَدَلَ ذَلِكَ أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ حَقّاً مَرَّتَيْنِ وَ لَا شَكَّ فِي أَنَّ عَلِيّاً وَلِيُّ اللَّهِ وَ أَنَّهُ أَمِيرُ الْمُؤْمِنِينَ حَقّاً وَ أَنَّ مُحَمَّداً وَ آلَهُ صَلَوَاتُ اللَّهِ عَلَيْهِمْ خَيْرُ الْبَرِيَّةِ وَ لَكِنْ لَيْسَ ذَلِكَ فِي أَصْلِ الْأَذَانِ وَ إِنَّمَا ذَكَرْتُ ذَلِكَ لِيُعْرَفَ بِهَذِهِ الزِّيَادَةِ الْمُتَّهَمُونَ بِالتَّفْوِيضِ الْمُدَلِّسُونَ أَنْفُسَهُمْ فِي جُمْلَتِنَا

This is the correct Adhaan, nothing is to be added or subtracted from it.

The mufawwidah (who claimed that Allah has given the affair of creation and sustenance to Ahlulbayt), may Allaah curse them, have fabricated traditions and have added to the adhaan “Muhammad wa Ali Khairul Bariyya” (Muhammad and the f amily of Muhammad are the best of creatures) twice. In some of their traditions, after saying “Ash hadu anna Muhammadan Rasulallah” (I bear witness that Muhammad is the Prophet of Allaah) they add “Ash hadu Anna Aliyyan Wali Ullah” (I bear witness that Ali is the Wali of Allaah) twice.

Among them there are others who narrate this “Ash hadu anna Aliyyan Amir al Momineen”  (I bear witness that Ali is the commander of the faithful) twice.

There is NO doubt that Ali is the wali of God and that he is the true commander of the faithful and that Muhammad and his family, peace be upon them, are the best of creatures. However, that is not (part) of the original Adhaan. I have mentioned this so that those who have been accused of concocting tafweed and have insulated themselves in our ranks should be known.

 

Shiekh Mufeed: (Basheer Najafi said in a video: that Imam e Zamana (عليه السلام) has called him his brother, and he didn't teach third testimony in salat. so as a counter question he said, did Mufeed not know about Namaz? I say Same mufeed never narrated Azaan with third testimony, Did Mufeed not know about Azaan?)

Many tenth and eleventh century jurists did not consider it important even to discuss the issue of the wilaya in the adhan. Thus, where and when the adhan is discussed in some detail, there is no mention of the wilaya, for example, in Sheikh al-Mufid’s Muqnia he says:

و الاذان و الاقامة خمسة و ثلاثون فصلا الاذان ثمانية عشر فصلا و الاقامة سبعة عشر فصلا

And the Adhaan & Iqaamah has 35 parts, the Adhaan has 18 parts and the Iqaamah has 17 parts.

(Note: If Aliyyun Waliullah was added, the Adhan would be 20 parts and Iqama would be 19 parts)

 

Sharif al Murtada & Sheikh Tusi

In the Intisar, Sharif al-Murtada also does not mention anything about the third testimony.

Sheikh Tusi in his Tahdhib al Akham, refers to various ahadith reporting different juridical rulings, but in spite of this, he cites not a single hadith indicating the wilaya of Imam Ali in the adhan.

Rather in Al-Mabsoot fi Fiqh Al Imaamiyyah, vol. 1, pg. 99, Sheikh Tusi says regarding the third testimony:

انه ليس من فضيلة الاذان و لاكمال فصوله

It is not from amongst the Fadeelah (recommended parts) of Adhaan and it doesn’t make it more complete (Kaamil).

 

In Al Nihaayah fi Mujarrad Al Fiqh wa Al Fataawaa, pg. 69, Sheikh Tusi says regarding the third testimony:

و أمّا ما روي في شواذّ الأخبار من قول أشهد ان علیا وليّ الّله و آل محمّد خیر البریّة فممّا لا یعمل علیه في الأذان و الإقامة فمن عمل بها كان مخطئا

As for the what has been reported in some odd (shaadh) reports of saying “Ash hadu anna Aliyyan Wali Ullah” and “Aal Muhammad Khairul Bariyya”, you must NOT act on it in the Adhaan and Iqaamah, and whoever does this action is in mukhti (in error).

It is to be remembered also that these scholars were living under the aegis of Buyid rulers (334-447/945-1055) who were favorably disposed towards the Shia. Thus, although they were neither politically oppressed nor constrained in their writings, Shia jurists of the tenth and eleventh centuries either prohibited outright or strongly discouraged the utterance of the wilaya in the adhan. There is no evidence to suggest, moreover, that their ruling on this issue was based on taqiyya (dissimulation).

 

Al Mu’tabar fi sharh Al Mukhtaaar, Muhaqqiq al-Hilli (d. 67611277) says:

و ما یقال من الزیادة عن ذلك بدعة

And anything that is added to this (adhaan & iqaamah) is a bid’ah (innovation).

 

Allama Hilli:

Although they were living under favorable political conditions, thirteenth and fourteenth century jurists concurred with their predecessors on the issue. Thus Allamaa l-Hilli explicitly forbids the recitation of the third testimony in his Nihaayah Al Ahkaam fi ma’rif ah al-Ahkaam, declaring:

و لا یجوز قول إن علیا ولي الَّله و آل محمد خیر البریة في فصول الآذان، لعدم مشروعیته

And it is NOT permissible to say “Anna Aliyyan Wali Ullah” and “Aal Muhammad Khairul Bariyya” since there is no ruling f or it in the sharee’ah.

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1 hour ago, Mahdavist said:

Brother, everyone agrees that it isnt part of the adhan or iqamah. It's pretty much a unanimous position among the main classical and contemporary scholars. 

Exactly. And it shouldn't be pronounced in Azaan / Iqamah.

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On 6/23/2020 at 3:34 PM, Ar.alhindi said:

I believe there is also a quote somewhere (I will have to find the reference) that Saduq concluded that those who added Ali Wali Ullah to the Adhaan were Ghulaat

Somewhat refreshing to see that there are Shia in this age who reject this Bid'ah at least

Honestly Sadooq has no right to call anyone a "Ghali". He himself was one of Muqasirs who believed that Rasool (صلى الله عليه وآله وسلم) can commit any mistake.

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23 hours ago, Hamdan haider said:

Exactly he agrees there is no narrations regarding it but says that we should say it with the intention of gaining proximity towards Allah.

Now if i hate yazid should I curse him in adhan, just to get closer to Allah.

Ayt sistani is indeed very knowledgeable,yet I can't follow him when we have narrations and classical scholars against it.

Wassalam 

Kindly review (already post above) in its entirety,(Red)

Quote

928. Ash hadu anna Amiral Muminina'Aliyyan Waliyyullah (i.e. I testify that the Commander of the Faithful Imam Ali (Peace be on him) is the vicegerent of Allah) is not a part of either Azan or Iqamah It is, however, better to pronounce it after Ash hadu anna Muhammadan Rasulul lah to seek Divine pleasure.

https://www.al-islam.org/islamic-laws-ayatullah-abul-qasim-al-khui/prayers#azan-and-iqamah

928. Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.

http://www.sistani.org/english/book/48/2216/

928 َوِل اًّليِع َن َّاُ هد َشَ ْا)Ash'hadu anna Aliyyan wali'ullah) (“I bear witness that Ali (Peace be upon him) is the vicegerent of God”) is not a part of the azan, nor the iqamah. However, since the guardianship of Amir al-Mu’menin (Peace be upon him) is the completion of the religion, to recite it in any state, including after the statement لل ََّّا ل ُسو ُرَ bear I“اَ ْش َهدُ ا َّن ُم َح َّمدً witness that Muhammad (Peace be upon him and his progeny) is the messenger of

God” is the best means of attaining Divine proximity.

http://www.islamic-laws.com/download/Islamic Laws - Sheikh Wahid Khorasani.pdf

 

Q 452: What is your esteemed opinion on the third testimony for the master of believers, Imam Ali (a.), as being the commander and the leader, in the adhān and iqāmah of obligatory prayers?
A: Saying “Ashhadu anna ‘Aliyyan Waliyyullāh” in adhān and iqāmah with the intention of being a symbol for the Shī‘ah school of thought is good and important and it should be said only for the sake of nearness to Allah, but it is not a part of adhān and iqāmah. 

http://www.leader.ir/en/book/23

“Ash hadu anna Amiral Mu'mineena 'Aliyyan Waliyyullah” (i.e. I testify that the Commander of the faithful, Imam Ali (عليه السلام) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after “Ash hadu anna Muhammadan Rasuloollah” with the intention of Qurbah.

http://www.alnajafi.org/books/43-a-concise-guide-of-islamic-laws/143-rules-of-prayer.html

"Case: The phrase “Ash_hado an-na Aliy-yan waliy-yol-la>h” is the integral part of both adha>n and iqa>mah, as some narrations point to."

http://www.english.shirazi.ir/books/Islamic_Law_2013_SecondEdition.pdf

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^ I have already read the post all the marajas are saying the same thing with different words( to gain proximity,with niyyat of qurbat) and others say it as a symbol of shia school of thought.

We do not have the right to make changes whether it is to gain proximity or a symbol of being shia.

Wassalam

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