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Clarifying the myths associated to Masjid Jamkaran

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Abu_Zahra

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Salam

Answer to the Questions About the Sacred Mosque of Jamkaran

QuestionHis holiness Hazrat Ayatollah Makarem Shirazi  With greeting,You have previously mentioned valuable utterances for introduction of Jamkaran mosque. The lovers of Imam of Time ((عليه السلام).) request for a more comprehensive introduction about this great religious centers to remove any ambiguity and temptation raised by the uninformed and ignorant.  A number of your MoqalledinOctober 2006

Answer

 

First of all, it is necessary to mention a brief introduction, that is:

 

Jamkaran mosque is one of the divine blessings for the Shiite. It is a very blessed center attracting the lovers of Hazrat Mahdi ((عليه السلام).), particularly virtuous youths f r o m far and near. When they enter this mosque repenting and praising God, they forget everything save God and his Vali, Hazrat Mahdi ((عليه السلام).).

1-     Scientific and historical aspect

 

In contrary to what some of the ignorant assume, construction of this mosque  by order of Imam of Time (a.j.) is not related to a “dream”. Rather, it is an explicit instruction in wakeness.

 

A righteous, virtuous and faithful man called “Hassan Ebne Mathaleh” says:

 

It was midnight of 17th night of the blessed month of Ramadan of the year 373 A.H. (more than one thousand years ago), some people came to my house, and awakened me and said:

 

اجب الامام المهدى صاحب الزمان(عليه السلام) فانه يدعوك

 

Fulfill (accept) invitation of your Imam, Hazrat Mahdi ((عليه السلام).); he has called you.

 

He adds: I went to him, and he referred to a piece of land and said: This belongs to us. Build a mosque there. Then, he said: Tell people to respect this location and care it. Then he instructed to say four Rak’at prayer there; two for paying respect to the mosque (with special rites) and two additional Rak’at (Imam of Time ((عليه السلام).) prayer) (with its special order) and ended:

 

فمن صلاهما فكانما صلى فى البيت العتيق

 

One who says these two prayers there is like one who has said them in the Ka’aba.

 

This narration has been narrated f r o m the book, “History of Qom” f r o m the book, مونس الحزين فى معرفة الحق واليقين, compiled by the Late Sadouq, and its Persian or Arabic text has been available to many of the great men.

 

 

There is no problem if some say that a book, called, مونس الحزين, is not among the books of the late Sadouq or other great scholar, because none of the historians have told books of the late Sadough are restricted to these books.

 

Therefore, when a great scholar contemporary to Sadouq (writer of History of Qom) attributes this book to Sadouq, we shall accept it. This narration is one of the reliable narrations, mentioned in the well-known Shiite and Sunnite resources, and the great Faqihs have accepted it.

 

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Observation of states of the youths sincerely invocating God and his representative in this sacred location reminds the pilgrims of House of God in the territory of Arafat, who come there with a big grief and sorrow, and leave there with purity, sincerity, hope and love in life.

 

We have suggested the authorities of some universities to build a big pilgrim’s house here and bring university professors and dear universities here. Then, they may be sure that they would be insured against the enemy’s cultural invasion.

 

However, Jamkaran mosque is capable of changing to an “active cultural center” for neutralization of cultural raid of adversaries of Islam and Prophet’s Household ((عليه السلام).), particularly for the youths. Moreover, pilgrims are benefiting its spiritual and material blessings.

 

The only important problem of this mosque is non-conformity of its facilities with the crowd of lovers of Hazrat Mahdi ((عليه السلام).), because the pilgrims are much more. People and government of Islamic Republic of Iran shall have an extensive program and contribution to provide facilities for the esteemed pilgrims.

 

 

Three points are noteworthy regarding the mosque:

 

1-     Scientific and historical aspect

 

In contrary to what some of the ignorant assume, construction of this mosque  by order of Imam of Time (a.j.) is not related to a “dream”. Rather, it is an explicit instruction in wakeness.

 

A righteous, virtuous and faithful man called “Hassan Ebne Mathaleh” says:

 

It was midnight of 17th night of the blessed month of Ramadan of the year 373 A.H. (more than one thousand years ago), some people came to my house, and awakened me and said:

 

اجب الامام المهدى صاحب الزمان(عليه السلام) فانه يدعوك

 

Fulfill (accept) invitation of your Imam, Hazrat Mahdi ((عليه السلام).); he has called you.

 

He adds: I went to him, and he referred to a piece of land and said: This belongs to us. Build a mosque there. Then, he said: Tell people to respect this location and care it. Then he instructed to say four Rak’at prayer there; two for paying respect to the mosque (with special rites) and two additional Rak’at (Imam of Time ((عليه السلام).) prayer) (with its special order) and ended:

 

فمن صلاهما فكانما صلى فى البيت العتيق

 

One who says these two prayers there is like one who has said them in the Ka’aba.

 

This narration has been narrated f r o m the book, “History of Qom” f r o m the book, مونس الحزين فى معرفة الحق واليقين, compiled by the Late Sadouq, and its Persian or Arabic text has been available to many of the great men.

 

There is no problem if some say that a book, called, مونس الحزين, is not among the books of the late Sadouq or other great scholar, because none of the historians have told books of the late Sadough are restricted to these books.

 

Therefore, when a great scholar contemporary to Sadouq (writer of History of Qom) attributes this book to Sadouq, we shall accept it. This narration is one of the reliable narrations, mentioned in the well-known Shiite and Sunnite resources, and the great Faqihs have accepted it.

 

2-     Contextual aspect

 

Regardless of this bright narration, this mosque is undoubtedly one of the splendid and valuable mosques.

 

The actions performed there consists of four:

 

a-     Prayer for respect to the mosque mentioned by the late Sahib Javaher in the volume nine and eleven in details. According to this narration, it is said with seven Towhid sura and seven Rokou’ and Sojdeh.

 

b-    The famous prayer of Hazrat Imam of Time ((عليه السلام).) with one hundred times repetition of the verse, اياك نعبد و اياك نستعين, leads man to the climax of magnificence of Towhid (monotheism). The same prayer narrated by the great scholars like Allameh Majlesi, Sheikh Horre Ameli, Kafami and Fazl Ebne Hassan Tabarsi in their books.

 

c-     Tasbih Hazrat Zahra ((عليه السلام).) which according to narrations it is the proof of the Zikrs invited to by Quran:

 

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللهَ ذِكْراً كَثِيراً (Battlements:41)

 

The great scholar and famous Faqih, Sahib Javaher, in volume 10 calls it one of the best Zikr and there are many narrations indicating its excellence.

 

d-    One hundred times Salawat on prostration, is the same bounteous Zikr with widely transmitted narrations about its significance. Some great men have written a separate book about the blessings of Salawat, and the prayer without Salawat is not acceptable.

 

Is there any problem if these actions are performed with the intention of absolute proximity?

 

 

3-     Cultural aspect

 

People in the world with any religion and doctrine try to gather a group of people (even one hundred) and propagate their religion.

 

Jamkaran mosque normally attracts about 14 million people per year, and prepares the way for any cultural activity.

 

Shouldn’t we thank God for such great blessing? Does any intellect authorize to weaken this sacred center? Is weakening of this center of guidance legal?

 

The cultural authorities of the mosque report that every year hundreds of books are published by the mosque (totally about one million volumes) and are offered to those interested in Islam and the lovers of Hazrat Mahdi ((عليه السلام).) particularly the youth.

 

About 30,000 religious questions are replied by the male seminary guides and 16,000 by the female seminary guides per month and this is the beginning of course!

 

Taking this opportunity, we are going to establish one of the most important Shiite Centers if God wills and with favors of Hazrat Mahdi ((عليه السلام).) in this sacred center.

 

Are these points not in favor of Shiite world?

 

 

Challenge with superstitious ideas

 

It is true that some uninformed people may propagate some superstitious ideas in relation with this sacred center, but surely we shall care. The esteemed Maraj’ and authorities of mosque shall care for such affairs to avoid any pretext for anyone.

 

At the end, our salutation to the master who initially instructed for construction of this great mosque, which is the proof of:

 

كَشَجَرَة طَيِّبَة أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِى السَّمَاءِ تُؤْتِي أُكُلَهَا كُلَّ حِين بِإِذْنِ رَبِّهَا

 

Anyone at anytime could benefit its spiritual fruits and salutation to his followers.

 

https://makarem.ir/news/en/News/Details/61065/Answer-to-the-Questions-About-the-Sacred-Mosque-of-Jamkaran

Responsibility 87: Visiting Masjid Jamkaran

Another responsibility is to visit Masjid Jamkaran and to perform the recommended actions in that sacred masjid. Masjid Jamkaran was built under the direct order of Imam Waliul ‘Asr (ajtf) and has specific acts of worship which are recommended to be performed in it.

.....................................................................

...........................I said: “O’ my Master, I must have some convincing signs, since without this, the people will not believe me.”

The Imam said: “I will show you the signs at this spot so that your statement will prove to be truthful. You simply go and convey the message to the people. Go and see Sayyid Abul Hasan in Qum and tell him to come with you to visit Hasan Muslim and collect from him the earnings of the farm land for the past few years, and with this money, lay the foundation for the Masjid.

https://www.al-islam.org/last-luminary-and-ways-delve-light-sayyid-ridha-husayni-mutlaq/responsibility-87-visiting-masjid

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1 hour ago, Mahdavist said:

most of them seem to have surfaced in the Safavid/post-Safavid era

Salam Masjid Jamkaran has been built 373 AH or 393 AH while establishing Safavid dynasty has been happpend since 907 AH so accusing Safavid to making it  or establishing rituals in it by them is just a baseless claim in similar fashion which some of Wahabists has accused Islamic republic of Iran to innovating it .

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Ṣafawīyya (Persian:صفویان) (Arabic:صفویه), reign: 907/1501-1135/1722) was a dynasty of Shiite rulers in Iran who sought to give a unified identity to Iranian nation by making Shiism as the official religion in the country. They founded the first Shiite government throughout Iran.

https://en.wikishia.net/view/Safavid_Dynasty

Mirza Hossein Nouri considered the year of this event to be 373 or 393 AH and attributed the mentioned narration to the book of Munis al-Hasin ((مونس الحزين Sheikh Sadouq. However, some researchers have doubted the attribution of Jamkaran Mosque to Imam Zaman and cited some reasons; including not mentioning Shia Rijal's books from the mentioned book and not mentioning this story in other works of Sheikh Sadouq.

Some religious ceremonies, such as the celebration of the half-day of Sha'ban, the Tawasul prayer, and the Nudba prayer are held in this mosque, and people from different regions of Iran attend the Jamkaran Mosque, especially on Wednesday nights. It has been said that the presence of people on Wednesday nights in the Jamkaran Mosque has flourished since the time of Sheikh Mohammad Taqi Bafqi, a Shiite scholar of the Pahlavi period; Because he, along with a number of students, used to worship in the Jamkaran mosque on Wednesday nights.

Jamkaran Mosque has been repaired and renovated in different periods; The oldest existing inscription refers to its repair in 1167 AH. The mosque had a small building before the victory of the Islamic Revolution of Iran in 1357 solar, but after that it has been greatly developed. The complex of Jamkaran Mosque consists of the outer area, main courtyard, shrines, maqam mosque and administrative buildings.

Doubts

Muhaddith Nouri (1254-1320 AH) has considered the year of construction of Jamkaran Mosque as 393 AH in some of his works [17] and 373 AH in others. [18] Nasser Al-Sharia, the author of the book Tarikh Qom, suggested that the mentioned event happened a hundred years ago  before it and It happened in the year 293 AH. [19] Muhaddith Nouri has mentioned the same date in the margin of the book Naqd al-Rajal. [20]

Some researchers have doubted the authenticity of the attribution of Jamkaran Mosque to Imam Zaman ((عليه السلام).). Ali Dawani considers the non-mentioning of Sheikh Sadouq's book Munis al-Hazin in the books of Rijal, the absence of this story in the translation of the existing five chapters of the book of the history of Qom, and  non-mentioning of it by Sheikh Sadouq in his other works, among the defects of the materials that have been quoted in this regard.[21] ]

https://fa.wikishia.net/view/مسجد_جمکران

https://fa.wikishia.net/view/علی_دوانی (Ali Dawani)

 

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3 hours ago, Ashvazdanghe said:

Some religious ceremonies, such as the celebration of the half-day of Sha'ban, the Tawasul prayer, and the Nudba prayer are held in this mosque,

Since you have mentioned dua tawassul and dua nudbah, let me link you a thread discussing the research of Ayatullah Yusufi Gharawi on some such supplications:

 

3 hours ago, Ashvazdanghe said:

Salam Masjid Jamkaran has been built 373 AH or 393 AH while establishing Safavid dynasty has been happpend since 907 AH so accusing Safavid to making it  or establishing rituals in it by them is just a baseless claim in similar fashion which some of Wahabists has accused Islamic republic of Iran to innovating it .

If you read the article by Shaikh Haidar you will notice that there is no reliable source for this claim from the pre Safavid era. 

The book “Tārīkh Qum” in its original Arabic text does not exist anymore today, and what is found is the Persian translation of the book, which took place in 865 AH at the hands of Al-Ḥassan b. ʿAlī b. al-Ḥassan al-Qummī, but it is incomplete, and the available portion of this book in Persian does not contain this story at all.

 

 

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The Holy Jamkaran Mosque has always been a place for praying and seeking the help of the Imam of the Age (may Allah, the Exalted, hasten his blessed reappearance). However, during the reign of the rebels (the Pahlavi era), they tried to make people forget about this Mosque. Nonetheless, thanks to the victory of the Islamic Revolution, this Mosque has recovered its true position and has turned into a place for holding spiritual ceremonies, religious seclusion and seeking the Imam’s (‘a.j.) assistance. The recommendations of the religious scholars about visiting the Holy Jamkaran Mosque have such a background. Imam Khamenei is very committed to visiting this holy place to pray and perform his daily prayers. About this Mosque, he has said, “When we know with certainty, or find it very probable, that a certain place receives the attention of the ‘Friends of God,’ surely that place is more spiritual. The auspicious Jamkaran Mosque is one of these places and centers where the environment is prepared for people to pay attention to Allah, the Exalted, and to engage in saying recitations, showing humbleness to God, and beseeching Him.” On the occasion of the month of Sha’ban and the anniversary of the birth of the Imam of the Age (may our souls be sacrificed for his sake), Khamenei.ir has conducted a short interview with Hujjatul-Islam Muhammad Hassan Rahimian, the trustee of the Holy Jamkaran Mosque. In this interview, he speaks about His Eminence’s visits to the Holy Jamkaran Mosque.

wasalam
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3 hours ago, Muslim2010 said:

“When we know with certainty, or find it very probable, that a certain place receives the attention of the ‘Friends of God,’ surely that place is more spiritual.

this is a point I like a lot. I think the conduct of the friends of God can have a bearing on how the community acts, especially if those friends of God are jurists and maraja' which most of them are

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10 hours ago, Muslim2010 said:

Nonetheless, thanks to the victory of the Islamic Revolution, this Mosque has recovered its true position and has turned into a place for holding spiritual ceremonies, religious seclusion and seeking the Imam’s (‘a.j.) assistance

One has to ask if the revolution truly revived Islam as taught by the Qur'an and the Ahlulbayt, or simply revived Safawid culture. The emphasis seems to be more on practices associated to the latter rather than the former. Authenticity doesn't seem to be an important criterion. 

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35 minutes ago, Mahdavist said:

One has to ask if the revolution truly revived Islam as taught by the Qur'an and the Ahlulbayt, or simply revived Safawid culture.

Salam this is what Wahabisits & Salafists always have said that Islamic revolution of Iran has revived Safawid culture which they have accused Shias as Safavids due to loving Iran also they have accused Iran to having a plan for reviving Sasanid empire under guise of Islam which unforunately few naive Shias have affected with this false propaganda against Iran & Islamic revolution.

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29 minutes ago, Ashvazdanghe said:

Salam this is what Wahabisits & Salafists always have said that Islamic revolution of Iran has revived Safawid culture which they have accused Shias as Safavids due to loving Iran also they have accused Iran to having a plan for reviving Sasanid empire under guise of Islam which unforunately few naive Shias have affected with this false propaganda against Iran & Islamic revolution.

Wa alaikum as salam brother 

If the adhan widely recited in Iran is Safawid inspired, the dress code and conventions of the scholars Safawid inspired, the popular stories and rituals Safawid inspired, then how is it false propaganda? 

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7 minutes ago, Mahdavist said:

If the adhan widely recited in Iran is Safawid inspired, the dress code and conventions of the scholars Safawid inspired, the popular stories and rituals Safawid inspired, then how is it false propaganda? 

Salam non of these thing are Safavid inspired anyway Safavid era is a great part of history of Iran which ther is no evidence that current Adahn is Safavid inspired except in Wahabi/Salafi propaganda also riyuals likewsie Tatbir which has been a safavid inspired practice has been banned at first in Iran after Islamic revolution which there is no problem about making historical movies & series or writing books about Safavid era because through these we can learn about their era so therefore we can learn from good practices & avoid their mistakes anyway your idea just matchs with neo-ottoman series & movies which just has based on total inspiration from Ottoman era & blind praising of it .

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16 hours ago, Mahdavist said:

Since you have mentioned dua tawassul and dua nudbah, let me link you a thread discussing the research of Ayatullah Yusufi Gharawi on some such supplications:

Salam & tnx anyway it's comparing apples with oranges which reciting Dua Tawassul & Dua nudba has no relation to this thread which somebody likewise you don't believe to authencity of these Duas so you don't like to read these duas which is your choice in similar fashion nobody has claimed that Mafatih al Jinan is totally authentic anyway it's very popular book which looks like that more than 90% is accurate also since writing of it none of knwoledgeable Marjas has opposed it anyway Ayatollah Makarim Shirazi has reviewed it completly which it has lead to writing "Mafatih Novin" by him which is more accurate & authentic than Mafatih Al Jinan anyway reciting these Duas in Masjid Jamkaran has no realtion about history or authencity of story of building it because reciting these Duas is common in all of mosques /Masjids at Iran .

16 hours ago, Mahdavist said:

If you read the article by Shaikh Haidar you will notice that there is no reliable source for this claim from the pre Safavid era. 

The book “Tārīkh Qum” in its original Arabic text does not exist anymore today, and what is found is the Persian translation of the book, which took place in 865 AH at the hands of Al-Ḥassan b. ʿAlī b. al-Ḥassan al-Qummī, but it is incomplete, and the available portion of this book in Persian does not contain this story at all.

 

Manuscripts

It seems that there is no decisive evidence of the availability of the Arabic text of the book after the 9th/15th century. Muhammad Baqir al-Majlisi said that he could not find the original Arabic text of the book and, thus, he consulted its translation.

However, there is evidence that the Arabic text was available until the 14th/20th century. Nuri Sayyid Ahmad al-Husayni al-'Amili, the grandson of al-Muhaqqiq al-Karaki and the author of Minhaj al-Safawi (written in 1013/1604) wrote that he had the Arabic text of the book at his disposal. In his commentaries on Naqd al-rijal Muhammad 'Ali Bihbahani consulted the original text of Tarikh Qom. According to Mirza 'Ali Akbar al-Fayd al-Qummi in his biography of poets of Qom, an Arabic text of Tarikh Qom was available in the library of Mirza Sayyid Muhammad Shahshahani in Isfahan in the Qajar period.

Also, Sayyid Muhsin Amin reported that a manuscript of the book was available in the library of Shushtariha Husayniyya in Najaf, but he was not sure whether it was in Arabic or it was the Persian translation. The Arabic text is not available today and it is only the Persian translation which is available to us.

Quote

Cited Sources

In his book, the author consulted several sources and usually cited them. Authors to whose work is referred to in Tarikh Qom include Abu Bakr al-Sawli, Hamza al-Isfahani, Ibn Faqih al-Hamadani, Abu 'Ubayda Ma'mar b. Muthanna, and Abu 'Abd Allah al-Barqi. Most of all, al-Barqi's Bunyan (also called al-Buldan and al-Buldan wa l-masaha) is cited in this book.

Moreover, he also heard some events of Qom from some reliable figures or scholars, particularly his brother Abu l-Qasim 'Ali b. Muhammad, the ruler of Qom, and 'Alawi seniors. He also transmitted from al-Shaykh al-Saduq's brother, Husayn b. 'Ali b. Babawayh. In some cases, he transmitted from people without mentioning their names. He also cited correspondences and official documents.

In his preface, the author refers to a book concerning the events of Qom in the possession of an Arab man who resided in Qom. He points to reports according to which the book was destroyed when the residence of that man was ruined in 238/852. He transmitted some hadiths from Sa'd b. 'Abd Allah al-Ash'ari (d. c. 300/912) regarding the virtues of Qom. He probably cited those hadiths from Sa'd's Fadl Qom wa l-Kufa.

According to the contents of the 20 parts of Tarikh Qom, it can be said that it is the most comprehensive book written about a city in Iran in comparison to the ones written so far which are available to us.

 

16 hours ago, Mahdavist said:

the available portion of this book in Persian does not contain this story at all.

 

Parts and Chapters

Tarikh Qom is written in 20 parts and 51 chapters, but its Persian translation contains only the first five parts of it. Of the remaining parts, we only know through the contents mentioned in the author's preface. Given the contents, it seems that the fifth part in the translation has only been partially translated. It seems that a more complete copy of the translation of Tarikh Qom was available until late Safavid period. The copy was seen by al-Afandi al-Isfahani. Also, al-Nuri and Muhammad 'Ali b. Husayn have seen copies of eight parts of the translation in the 14th/20th century. There was another translation of Tarikh Qom available which is cited by Sayyid Ahmad al-Husayni al-'Amili.

https://en.wikishia.net/view/Tarikh_Qom_(book)

 

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16 hours ago, Mahdavist said:

The book “Tārīkh Qum”

Mistakes

Despite all its positive points, the book is not free of errors which are either made by the author himself or by the translator or manuscript writers. For example, Abu l-Hasan Husayn (or 'Ali) b. Husayn b. Husayn b. Ja'far b. Muhammad b. Isma'il b. Ja'far al-Sadiq (a) is taken to be Imam Hasan al-'Askari (a)'s grandson, while he was a grandson of Imam Hasan al-'Askari's (a) uncle.

Another case is keeping Ahwas b. Sa'd b. Malik captive by al-Hajjaj b. Yusuf after Zayd b. 'Ali's Uprising. But, given the dates of al-Hajjaj b. Yusuf's death (95/713 or 97/715) and Zayd's uprising (118/736 or 121/738) in the period of Hisham b. 'Abd al-Malik, Ahwas could not be captured by al-Hajjaj. It is probable that it was Yusuf b. 'Umar al-Thaqafi, a relative of al-Hajjaj, who also killed Zayd.

The present Persian text of Tarikh Qom is first published in 1934 by Jalal al-Din Tihrani from the revised manuscript in 1001/1592.

https://en.wikishia.net/view/Tarikh_Qom_(book)

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4 hours ago, Ashvazdanghe said:

Safavid era is a great part of history of Iran which ther is no evidence that current Adahn is Safavid inspired except in Wahabi/Salafi propaganda

Wa alaikum as salam brother

I refer you to an excellent article by Professor Takim which can be downloaded here:

http://ijtihadnet.com/article-from-bidʻa-to-sunna-the-wilayat-of-ali-in-the-shiʻi-adhan/

You will find that the modified adhan was established by the ruler Shah Ismail around 907 AH, and that earlier scholars such as al Saduq, al Tusi, Shaheed al Awwal, Shaheed al Thani and Muqaddas Ardabili had considered such additions to the adhan as being ghuluw, bid'ah or an error at the least.

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3 minutes ago, Mahdavist said:

such additions to the adhan as being ghuluw, bid'ah or an error at the least.

now after wahabists i must say to you that it's not obligatory part of Adhan also in our era it's not  ghuluw, bid'ah or an error  in opposition to era of  "al Saduq, al Tusi, Shaheed al Awwal, Shaheed al Thani and Muqaddas Ardabili " which cureently no one considers it  as such things.:grin:

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7 hours ago, Ashvazdanghe said:

now after wahabists i must say to you that it's not obligatory part of Adhan also in our era it's not  ghuluw, bid'ah or an error  in opposition to era of  "al Saduq, al Tusi, Shaheed al Awwal, Shaheed al Thani and Muqaddas Ardabili " which cureently no one considers it  as such things.:grin:

This is more or less what I mentioned previously, that it was only after Shah Ismail ordered it to be recited (several centuries after the beginning of the ghayba) that it was no longer considered to be prohibited. Thus, it was a Safavid innovation, itself inspired from the ghulat and the mufawwidah.

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9 minutes ago, Mahdavist said:

This is more or less what I mentioned previously, that it was only after Shah Ismail ordered it to be recited (several centuries after the beginning of the ghayba) that it was no longer considered to be prohibited. Thus, it was a Safavid innovation, itself inspired from the ghulat and the mufawwidah.

Has the discussion not gone off topic from the OP for Masjid Jamkran?

wasalam

Edited by Muslim2010
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14 minutes ago, Muslim2010 said:

Has the discussion not gone off topic from the OP for Masjid Jamkran?

wasalam

Yes brother, I will not drag it further.  The overall point is that there is still a heavy Safawid influence today in popular beliefs and rituals which cannot be traced back to the aimmah (عليه السلام), Jamkaran being one of them as demonstrated by Shaikh Haidar in his article. 

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Hujjatul-Islam Muhammad Hassan Rahimian: You see, some people are targeting the issue of the Imam of the Age and the main Shi’a beliefs. Similarly, they are attacking the Holy Jamkaran Mosque. That is why they sometimes claim that Hazrat Imam (Khomeini) did not believe in the Holy Jamkaran Mosque. However, this is a grave accusation and a completely false allegation. I wish to briefly cite some examples of his contact with the Mosque.

Mr. Sheikh Hassan Sane’i recounted that he and Imam visited the Holy Jamkaran Mosque several times together. Imam performed the daily prayers there and sought the Imam’s (‘a.j.) assistance. Mr. Reza Farahani – who is alive at the present time, used to be Hajj Ahmad Aqa’s driver and was in contact with Imam (Khomeini) during his blessed lifetime – says that he himself used to drive Imam (Khomeini) to the Jamkaran Mosque. This took place after the victory of the Revolution and during Hazrat Imam’s (Khomeini’s) short stay in Qom.

Mr. Sayyid Muhammad Sajjadi Isfahani – one of our friends and one of Imam’s (Khomeini’s) students in Najaf who was also one of the companions of the late Hajj Aqa Mustafa – quotes Mr. Kashmiri directly as saying, “Once, I went to Jamaran with Hazrat Imam (Khomeini). When I wanted to say goodbye to him and leave, Imam took my hand and said, ‘Mr. Kashmiri, go to the Jamkaran Mosque and pray for me.’” Mr. Kashmiri used to pray in his home as well and perhaps he was a man whose prayers were usually answered. However, the fact that Imam (Khomeini) asked him to go to Jamkaran and pray for him is indicative of an astonishing and unusual reality. In my meetings with Ayatollah Shabiri Zanjani, he said on numerous occasions and emphatically that the Holy Jamkaran Mosque is an extraordinary and blessed place.

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13 hours ago, Mahdavist said:

This is more or less what I mentioned previously, that it was only after Shah Ismail ordered it to be recited (several centuries after the beginning of the ghayba) that it was no longer considered to be prohibited. Thus, it was a Safavid innovation, itself inspired from the ghulat and the mufawwidah.

Salam you just jump from one issue to another issue just to prove your farfetch coclusions which ou can't provide a solid evidence about innovation of Masjid Jamkaran by safavids so therefore you try to by relating Adhan in Safavid era into it which nobody in sane mind accepts such weak logic which all of articles against Masjid Jamkaran has been made by Wahabist after Islamic revolution of Iran by justifying evrything by labeling everything from shia rituals & shia shrines likewise pilgrimage of Imam Reza (عليه السلام) shrine so then later Masjid Jamkaran & tomb of lady Masoumah (as0 in Qom just as Safavid innovation & calling any shia specially Shias inIran as Safavids by whabists & salfists which now you just follow their footsteps in name of purging religion .

 

The founder of the innovation of taking the names of caliphs in Adhan was Mu’awiyah, the Imam of Nasibis

We read in Aujaz al-Masalik Sharh Muwatta Imam Malik, volume 2, page 27:

“Ibn Abi Zaib says that he had asked Zuhri who introduced the practice of conveying Salaams in Adhan he had replied that it was started by Mu’awiyah.”

Note: The seed of Banu Zarqa happily accept, hearing the names of these Khaleefa’s in Adhan, those who spent their days persecuting the masses and spent their nights drinking and indulging in vulgar acts. Curiously when it comes to reciting the name of righteous Khaleefa and Leader of Believers, Ali (عليه السلام) in Adhan they deem this abhorrent and unacceptable. This hatred is a trait of the illegal offspring of Banu Umayyah.

Umar bin Khattab added words in the Salah

Saheeh Muslim, Book 004, Number 0788:

‘Abda reported: ‘Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa ta’ala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and ‘Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-’Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.

Could the Ahl’ul Sunnah kindly produce a list of those Ulema that issued Fatwas of Bidah against Umar for ADDING words to the Salat of Rasulullah (s)? As Nasibi constantly point out any addition to the Deen (no matter how pious it may seem) is a Bidah, and all Bidah’s will be rejected. This being the case what about this Bidah? If the heart of these Nasibis is content with such a Bidah, why the objection if the Shi’a recite Aliyun Waliyullah as part of the call to prayer?

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The Sunnis are even not sure about the exact wordings of Adhan

How on earth can our opponents criticize us for saying ‘Ali un Waliullah’ in Adhan when they themselves are not in agreement as to the actual wordings of Adhan? Isn’t it sheer hypocrisy? While dilating upon the actual wordings of Adhan, Shaikh Jaziri in his famous work Al-Fiqh ala al-Madahib al-Arba Volume 1 page 186 stated:

وهذه الصيغة متفق عليها بين ثلاثة من الأئمة وخالف المالكية

“These wordings are agreed on by three Imams while the Malikis disagreed”

 Similarly we read in Ikhtelaf al-Aima al-Ulema by Ibn Hubaira, Volume 1 page 89: 

اختلفوا في صفة الأذان فاختار ابو حنيفة واحمد أذان بلال ، واختار مالك والشافعي أذان أبي محذورة

They disagreed about the wordings of Adhan. Abu Hanifa and Ahmed chose the Adhan (wordings) of Bilal while Malik and Shafiyee chose the Adhan (wordings) of Abu Mahdhura. 

If this in any manner gives the picture that Malik and Shafiyee were on a single page in respect of wordings of Adhan then let us further quote Ibn Hubaira:

واختلف مالك والشافعي في صفة الأذان مع اختيارهما أدان أبي محذورة

Malik and Shafiyee disagreed about the wordings of Adhan although they both chose the Adhan of Abu Mahdhura.

We further read that:

فالاذان عند مالك سبعة عشر كلمة

Adhan according to Malik consist of 17 sentences. 

As for Imam Shafiyee, we read:

والأذان عند الشافعي تسعة عشر كلمة

Adhan according to Shafiyee consist of 19 sentences.

In view of the foregoing, do we not reserve the right to tell our critics that they should first clarify what the actual Adhan is and only then they can have any right to yap at the recitation of ‘Ali un Waliullah’ in Adhan by Shias?

http://www.shiapen.com/fiqh/ali-un-wali-allah/adhan-call-to-prayers.html

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Whoever has denied the testimony to Ali’s Wilayah in Adhan, regarding it as heresy, has made mistake and has as uncommon belief. The caller to Adhan in Islam [usually added phrases to the beginning and the end of Adhan—phrases that are not derived from the religion, but still they are not heresy and adding them is not forbidden. The reason is that the callers to Adhan do not consider these phrases as parts of Adhan, and include them just due to the general arguments.81 The testimony to Ali’s Wilayah is subject to these general arguments. Moreover, short phrases from the people themselves do not nullify Adhan and iqamah.82 To say these during Adhan and iqamah is therefore not forbidden…”83

Consequently, since naming Ali (‘a) is as worship, there is no doubt about the preference of mentioning his name in general and in Adhan, in particular. As Muttaqi Hindi narrates in Kanz Al-Ummal:

https://www.al-islam.org/shiism-sunnism-sayyid-muhammad-ridha-mudarrisi-yazdi/tradition-and-heresy-adhan-call-prayer

Mention of Imam Ali in the Adhan

https://al-mubin.org/mention-of-imam-ali-in-the-adhan/

 

 

 

 

 

 

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Addendum

All of shia Marjas have agreement  which "Alī is the walī of Allah’" is not part of Adhan & Iqamah anyway none of them have said that it's innovation or ghuluw which all of them fully aware from opinion of Sheikh tusi & rest of great shia scholars of past which they have concluded it based on whole of criteria from Hadiths & opinions of all of greatest shia scholars which they have said that saying that for receiving Thawab & nearness to Allah is recommended although it must not be recited by intention of assuming it as part of Adhan or Iqamah.

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Islamic eries: Imam ʿAlī  in the Shīʿī Adhān
35
20. Late Āyatullāh al-ʿUẓmā Sayyid Ruḥullāh Khomeinī
“اشهدانعلياولىالله”جزواذانواقامهنيست،ولىخوباستبعداز
“اشهدانمحمدارسولالله”بهقصدقربتگفتهشود.
Ruling 919: The phrase - ‘I bear witness that indeed ʿAlī is
the walī of Allah’ - “ ُ أَشْ هَد َّأَنًعَلِيّا ُّوَليِاللّٰ ه ” is not a part of the adhān
or iqāmah, however it is good to say it after saying: ‘I bear
witness that Muhammad is the Messenger of Allah’ - “ ُ أَشْ هَد َّأَن
ً
مُحَمَّ داُرَسُ ولِاللّٰ ه ” with the intention of seeking nearness [to Allah].
21. Late Āyatullāh al-ʿUẓmā Shaykh Fādhil Lankarānī
ُ
اَشْ هَد َّاَنًعَليَّ ا ُّوَلىِاللهجزواذانواقامهنيستولىخوباستبعداز
ُ
اَشْ هَد َّاَنًمُحَمَّ داُرسُ ولِاللهبهقصدقربتگفتهشود
Page 156 of his Islamic Rulings: The phrase - ‘I bear witness
that indeed ʿAlī is the walī of Allah’ - “ ُ أَشْ هَد َّأَنًعَلِيّا ُّوَليِاللّٰ ه ” is not a
part of the adhān or iqāmah, however it is good that it is said
after saying: ‘I bear witness that Muhammad is the
Messenger of Allah’ - “ ُ أَشْ هَد َّأَنًمُحَمَّ داُرَسُ ولِاللّٰ ه ” with the intention
of seeking nearness [to Allah].
22. Late Āyatullāh al-ʿUẓmā Sayyid Muḥammad Shīrāzī
ُ
)أشْ هَد َّأنًعَلِيا ُّوَليالله(جزواذانواقامهاست.ودرروايابهآناشاره
شدهكهدر)الفقه(بيانودهايم.
Ruling 1000: The phrase - ‘I bear witness that indeed ʿAlī is
the walī of Allah’ - “ ُ أَشْ هَد َّأَنًعَلِيّا ُّوَليِاللّٰ ه ” is a part of the adhān and
iqāmah and in some of the narrations (ḥadīth) this has been
Islamic eries: Imam ʿAlī  in the Shīʿī Adhān
36
mentioned – and we have mentioned this (in our book al-
Fiqh).
 

only Āyatullāh Muḥammad Shīrāzī spiritual father of Shirazi grouplet has said that "Indeed ʿAlī is
the walī of Allah’ - “ ُ أَشْ هَد َّأَنًعَلِيّا ُّوَليِاللّٰ ه ” is a part of the adhān "

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22. Late Āyatullāh al-ʿUẓmā Sayyid Muḥammad Shīrāzī
ُ
)أشْ هَد َّأنًعَلِيا ُّوَليالله(جزواذانواقامهاست.ودرروايابهآناشاره
شدهكهدر)الفقه(بيانودهايم.
Ruling 1000: The phrase - ‘I bear witness that indeed ʿAlī is
the walī of Allah’ - “ ُ أَشْ هَد َّأَنًعَلِيّا ُّوَليِاللّٰ ه ” is a part of the adhān and
iqāmah and in some of the narrations (ḥadīth) this has been
Islamic eries: Imam ʿAlī  in the Shīʿī Adhān
36
mentioned – and we have mentioned this (in our book al-
Fiqh).
23. Lat

7. Āyatullāh al-ʿUẓmā Shaykh Waḥīd Khurasānī
ُ
»اَشْ هَد َّاَنعَلِیاوَلِیاللّهِ«جزءاذانواقامهنیست،ولىچونولایتآن
حضرتمكمّلدیناست،شهادتبهآندرهرحالوازجملهبعداز
«ُاَشْ هَد َّاَنًمُحَمُّ داُرَسُ ولاللّهِ«ازأفضلقُرباتاست.
Ruling 928: The phrase - ‘I bear witness that indeed ʿAlī is
the walī of Allah’ - “ ُ أَشْ هَدَأ َّنًعَلِيّا ُّوَليِاللّٰ ه ” is not a part of the adhān
and iqāmah, however as his wilayah (mastership and
authority) forms the completion of the religion [of Islam],
thus testifying to that in any state and [specifically] after: ‘I
bear witness that Muhammad is the Messenger of Allah’ -
ُ أَشْ هَدَأ َّنًمُحَمَّ داُرَسُ ولِاللّٰ ه ” is the best of ways to attain proximity [to
Allah].

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17. Āyatullāh al-ʿUẓmā Sayyid Shubayrī Zanjānī
»اشهدانعلياوليالله«جزاذانواقامهنیست؛البتهولايتام{المؤمن|
واهمعصوم|عليهمالسلامازاركانااناستواسلامبدونآن،ظاهري
بيشنيستوقالبيازمعناتهياستوخوباستكهپسازاشهدان
ً
محمدارسولاللهبهقصدتيمنوتبرك،شهادتبهولايتوامامتبلافصل

 
 

Islamic eries: Imam ʿAlī in the Shīʿī Adhān
33
حضرتام{المؤمن|وسايرمعصوم|عليهمالسلامبهگونهایکهعرفااز
اجزایاذانواقامهبهحسابنیایدذکرگردد.
[The phrase], ‘I bear witness that indeed ʿAlī is the walī of
Allah’ is not a part of the adhān and iqāmah, however the
wilāyah of the Commander of the Faithful and the infallible
Imams, peace be upon all of them, is a pillar of true faith and
without this [wilāyah], Islam is nothing more than an
superficial submission [to Allah] and format of the meaning
of it is empty, and therefore it is suitable that once a person
says, “ ُ أَشْ هَد َّأَنًمُحَمَّ داُرَسُ ولِاللّٰ ه ”, that with the intention of seeking
Divine benedictions and blessings, that one then bears
witness to the wilāyah, and immediate Imamah [after the
demise of the Noble Prophet ] of the Commander of the
Faithful [ʿAlī ] and the other infallibles, peace be upon all
of them, in such a way that it is not considered as being a
part of the adhān and iqāmah by those in the Islamic society.
18. Late Āyatullāh al-ʿUẓmā Muḥammad Taqī Behjat
بع

 

 
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22 hours ago, Mahdavist said:

earlier scholars such as al Saduq, al Tusi, Shaheed al Awwal, Shaheed al Thani and Muqaddas Ardabili had considered such additions to the adhan as being ghuluw, bid'ah or an error at the least.

https://www.shiachat.com/forum/topic/235056770-what-is-ghuluw/#comment-3133082

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2 hours ago, Ashvazdanghe said:

Salam you just jump from one issue to another issue just to prove your farfetch coclusions which ou can't provide a solid evidence about innovation of Masjid Jamkaran by safavids

Wa alaikum as salam brother.  I agree that adding to the adhan was not the topic so I will not comment further on it.

As for the unauthentic claims about Jamkaran, as Shaikh Haidar has demonstrated in his article there is no proof available for them and the earliest mention we find are in the Safavid era (similar to many other innovations)

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