Sheikh Saduq opinion on azan..

Shia_4eva wrote:yES THAT IS TRUE, WE SHIAS BELIEVE THAT ALYUN WALIALLAH IS NOT A PART OF THE AZAN AND THAT THE AZAN IS COMPLETE WITH OUT IT, NO SHIA SAYS THAT ALYUN WALIALLAH IS A WAJIB PART OF THE AZAN. WE JUST SAY ALI IS THE WALI OF ALLAH TO TESTIFY THAT ALI IS THE WALI OF ALLAH AS NARRATED IN THE QURAN 5:55

BESIDES WE ALL KNOW THAT AYAHALOW KAYRIL AMAL WAS NOT ADDED TO THE AZAN OR IQAMAH UNTIL THE EVENT OF GHADEER BUT AFTER THAT IT BECAME WAJIB PART OF THE AZAN

SO TELL ME IF WE ARE NOT ALLOWED TO ADD OR SUBTRACT ANYTHING FROM THE AZAN AND IQAMAH. WHAT RIGHT DID UMAR HAVE TO ADD: "NAMAZ IS BETTER THAN SLEEP" I MEAN WE ALL AGREE THAT NAMAZ IS BETTER THAN SLEEP JUST AS WE AGREE THAT ALI IS THE WALI OF ALLAH BUT WHAT RIGHT DOES UMAR HAVE TO ADD IT TO THE AZAN WHEREAS ALLAH, THE QURAN OR THE PROPHET NEVER ADDED IT, IF IT WAS NECESSARY THAN RASOOLALLAH WOULD HAVE ADDED IT DURING HIS LIFE BUT HE DIDN'T, YOU SUNNIS READ THE UMAR ADDED QUOTE IN THE AZAN CAN YOU TELL ME WHY LOL BECAUSE IT IS NOT A WAJIB PART OF THE AZAN

Anywz "As Salatu hayrun min an naum" is not added by Umar but it is added by Bilal at the time of S.A.W. .. & this is said by ur Imam Abu Abdullah..(see below)..

Here is the viewpoint of All Major scholars Pre-Majlisi on the issue of 3rd testimony in Adhaan.
1.) Here is what Al-Sadooq has said concerning the 3rd testimony. Here are his actual words.
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

Translation: "This is the Authentic / Correct (SaHeeH) adhaan; nothing is to be added or subtracted from it. The mufawwidah's, may Allaah curse them, have fabricated traditions and have added to the adhaan مُحَمَّدٌ وَ آلُ مُحَمَّدٍ خَيْرُ الْبَرِيَّةِ (Muhammad and the family of Muhammad are the best of mankind) twice. In some of their traditions, after saying أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ (I bear witness that Muhammad is the Prophet of Allaah) (they add) أَشْهَدُ أَنَّ عَلِيّاً وَلِيُّ اللَّهِ (I bear witness that 'Alee is the Walee of Allaah) twice. Among them there are others who narrate this أَشْهَدُ أَنَّ عَلِيّاً أَمِيرُ الْمُؤْمِنِينَ (I bear witness that 'Alee is the commander of the faithfull) twice. There is NO doubt that 'Alee is the walee 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."

Source:
* Al-Sadooq, Man Laa YaHduruh Al-Faqeeh, vol. 1, pg. 290 - 291



2.) Here is what Al-Mufeed had to say about the Adhaan. (he doesn't even mention the 3rd testimony at all!)
و الأذان و الإقامة خمسة و ثلاثون فصلا الأذان ثمانية عشر فصلا و الإقامة سبعة عشر فصلا

Translation: "And the Adhaan & Iqaamah has 35 parts, the Adhaan has 18 parts and the Iqaamah has 17 parts"

Source:
* Al-Mufeed, Al-Muqnee'ah, vol. 1, pg. 100



3a.) Here is what Al-Toosi had to say about the 3rd testimony in the adhaan.
و أمّا ما روي في شواذّ الأخبار من قول: «أشهد انّ عليا وليّ اللّه و آل محمّد خير البريّة» فممّا لا يعمل عليه في الأذان و الإقامة. فمن عمل بها كان مخطئا

Translation: "The are some odd reports of saying أشهد انّ عليا وليّ اللّه and آل محمّد خير البريّة. You must do it in the Adhaan and Iqaamah. And whoever does this action is in mukhTi (error)"

Source:
* Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawaa, pg. 69



3b.) Here is another quote from Al-Toosi regarding the 3rd testimony in Adhaan.
أنه ليس من فضيلة الأذان و لإكمال فصوله

Translation: It is not from amongst the faDeelah (recommended parts) of Adhaan and it doesn't make it more complete (Kaamil)

Source:
* Al-Toosi, Al-MabsooT fee Fiqh Al-Imaamiyyah, vol. 1, pg. 99



4a.) Here is what Al-Muhaqqiq Al-Hillee had to say about anything added to the adhaan & iqaamah (he mentions the adhaan & iqaamah and the 3rd testimony is not there)
Chapter Title is الأذان ثمانية عشر، و الإقامة سبعة عشر (The Adhaan has 18 (parts), and the Iqaamah has 17 (parts)
و ما يقال من الزيادة عن ذلك بدعة

Translation: "And anything that is added to this (adhaan & iqaamah) is a bid'ah"

Source:
* Al-Muhaqqiq Al-Hillee, Al-Mu'tabar fee sharH Al-MukhtaSar, pg. 141



4b.) Another source where Al-Muhaqqiq Al-Hillee talks about the adhaan & iqaamah but doesn't even mention the 3rd testimony
و الأذان على الأشهر ثمانية عشر فصلا التكبير أربع و الشهادة بالتوحيد ثم بالرسالة ثم يقول حي على الصلاة ثم حي على الفلاح ثم حي على خير العمل و التكبير بعده ثم التهليل كل فصل مرتان

Translation: The adhaan has 18 parts: Takbeer 4 times, Witnessing to Tawheed, (Witnessing) to the Prophethood, Hayya 'Ala Salaah, Hayyah 'Ala FlaaH, Hayyah 'Ala Khayrul 'Amal, Takbeer all of these have to be done twice.

Source:
* Al-Muhaqqiq Al-Hillee, Sharaa-'i Al-Islaam Fee Masaa-il Al-Halaal wa Al-Haraam, vol. 1, pg. 65




5.) Here is what 'Allaamah Hillee has said about the 3rd testimony in the Adhaan and Iqaamah
و لا يجوز قول «إن عليا ولي اللَّه» و «آل محمد خير البرية» في فصول الآذان، لعدم مشروعيته

Translation: "And it is NOT permissible to say إن عليا ولي اللَّه and آل محمد خير البرية since there is no ruling for it in the sharee'ah"

Source:
* 'Allaamah Hilli, Nihaayah Al-aHkaam fee ma'rifah al-aHkaam, vol. 1, pg. 412



6.) Here is what Shaheed Al-Awwal has said about the 3rd testimony in Adhaan.
وَ لَا يَجُوزُ اعْتِقَادُ شَرْعِيَّةِ غَيْرِ هَذِهِ فِي الْأَذَانِ وَ الْإِقَامَةِ كَالتَّشَهُّدِ بِالْوِلَايَةِ وَ أَنَّ مُحَمَّداً وَ آلَهِ خَيْرُ الْبَرِيَّةِ وَ إِنْ كَانَ الْوَاقِعُ كَذَلِكَ

Translation: "It is NOT permissible to believe in the legitimacy of Witnessing the Wilaayah of 'Alee and "Muhammad wa Aalih Khayrul Bariyyah" in the adhaan and iqaamah, even though these events are factual!

Source:
* Shaheed Al-Awwal, Al-Lum'ah Al-Dimashqiyyah, pg. 37



7a.) Here is what Shaheed Al-Thaanee has said about 3rd testimony in Adhaan.
و لا يجوز اعتقاد شرعية غير هذه الفصول- في الأذان و الإقامة كالتشهد بالولاية لعلي ع و أن محمدا و آله خير البرية أو خير البشر- و إن كان الواقع كذلك فما كل واقع حقا يجوز إدخاله في العبادات الموظفة شرعا المحدودة من الله تعالى فيكون إدخال ذلك فيها بدعة و تشريعا كما لو زاد في الصلاة ركعة أو تشهدا أو نحو ذلك من العبادات و بالجملة فذلك من أحكام الإيمان لا من فصول الأذان

Translation: It is not permissible to believe in legitimacy of other parts in adhaan and iqaamah, like witnessing to wilaayah of 'Alee and "muhammad wa aalihi khayrul bariyyah". As not EVERY factual reality can be inserted into the legally prescribed rituals ('ibaadaat), specified by the Allaah (SWT), since inserting theses things will be regarded as bi'dah and legislation, similar to addition of a rak'ah or tashahhud or alike things to the acts of worship ('ibaadaat)"

Source:
* Shaheed Al-Thaanee, Al-RawDah Al-Bahiyyah fee SharH Al-Lum'ah Al-Dimashqiyyah, vol. 1, pg. 70
* Shaheed Al-Thaanee, Al-RawDah Al-Bahiyyah fee SharH Al-Lum'ah Al-Dimashqiyyah, vol. 1, pg. 573
* Muhammad Jawaad Mughniyyah, Fiqh Al-Imaam Al-Saadiq, vol. 1, pg. 175



7b.) Another source for Shaheed Al-Thaanee talking about 3rd testimony in Adhaan & Iqaamah
و أمّا إضافة «أنّ عليّاً وليّ اللّه»، و «آل محمّد خير البريّة» و نحو ذلك فبدعة، و أخبارها موضوعة

Translation: "And addition (to the adhaan & iqaamah) of عليّاً وليّ اللّه and آل محمّد خير البريّة is a bid'ah and the narrations regarding it (3rd testimony) is mawDoo' (fabricated)."

Source:
* Shaheed Al-Thaanee, Al-RawDah Al-Jinaan fee sharH Irshaad Al-Adhhaan, vol. 2, pg. 646



8.) Here is what Al-Muqqadis Al-Ardabillee has said regarding the 3rd testimony (he has said this after he quotes Al-Sadooq calling them MufawwiDas)
فينبغي اتباعه لأنه الحق، و لهذا يشنع على الثاني بالتغيير في الأذان الذي كان في زمانه صلى الله عليه و آله فلا ينبغي ارتكاب مثله مع التشنيع عليه

Rough Translation: Since the shee'ahs condemn the 2nd ('Umar) for adding to the Adhaan that wasn't during the time of the Prophet, it is improper for them to emulate such an act (by adding the 3rd testimony).

Source:
* Al-Muqqadis Al-Ardabillee (d. 993 AH), Majma' Al-Faa-idah wa Al-Burhaan fee SharH Irshaad Al-Adhhaan, vol. 2, pg. 181



Now, look at what a during the time of Al-Majlisi, after he said it is okay to put it in the Adhaan.
9.) Here is what Al-Muhaqqiq Al-Sabzawaaree had to say about the 3rd testimony in Adhaan.
و أمّا إضافة أنّ عليّا وليّ اللَّه و آل محمّد خير البريّة و أمثال ذلك فقد صرّح الأصحاب بكونها بدعة و إن كان حقّا صحيحا إذ الكلام في دخولها في الأذان و هو موقوف على التوقيف الشرعي و لم يثب

Translation: "And about adding the أنّ عليّا وليّ اللَّه and آل محمّد خير البريّة , the jurists have clearly stated that this is a bid'ah. And the statement is true. But adding it to the adhaan is dependent upon its divine ordainment. (al-tawqeef al-shar'ee)"

Source:
* Al-Sabzawaareee (d. 1090), Dhakheerah Al-Ma'aad fee sharH Al-Irshaad, vol. 2, pg. 244

Khoneinee says this:
In some Da'eef (untrustworthy / weak) narratives it is stated that after testifying to the Messengership in the adhan one is to say: "I testify that 'Ali is waliyullah (Allah's friend)" twice. In other narratives, one is to say: "I testify that 'Ali is truly Amirul Mu'minin" twice. In some others, one is to say: "Muhammad and his progeny are the best of people". Ash-Shaykh as-Saduq(may Allah have mercy upon him) took these narratives to be invented and he denied them. It is well known among the 'ulama' (may Allah be pleased with them) that these narratives are not reliable.

Source:
* Khomeinee, Adaab Al-Salaah, Discourse 3, Ch. 4



This is a bid'ah, and it must be stopped throughout our masaajid.

This idea of saying it with intention of not being part of the adhaan was FIRST started by Muhammad Baaqir Al-Majlisi ('Allaamah Majlisi's father), in his book RawDah Al-Muttaqeen. Muhammad Baaqir Al-Majlisi came out and said, "you can recite this, but don't think of it as part of the adhaan". His son, 'Allaamah Majlisi backed up his father's viewpoint on this issue as well.

Jurists at his time said this about doing the 3rd testimony in adhaan saying, "The jurists have CLEARLY stated that it is a bid'ah (innovation) and that inserting it in the adhaan is dependant on "divine ordainment", a fact which has not been established" (See: Al-Muhaqqiq Sabzawaaree (d. 1090) , Dhakiraat Al-Ma'aad). Fayd Al-Kashaanee (d. 1091), compiler of Al-Waafee, has said this about the 3rd testimony in adhaan, "reciting the wilaayah (in adhaan) is an ABOMINABLE act that is contrary to the sunnah." (See: Fayd Al-Kashaanee, MifaateeH Al-Sharaa'i).

Allaamah Majlisi uses Qiyaas plain and simple to back his claim (about doing 3rd testimony in adhaan), he uses this source as the reason why we SHOULD do the 3rd testimony in adhaan.

و روى القاسم بن معاوية قال قلت لأبي عبد الله ع 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 غيروا كل شي‏ء حتى هذا قلت نعم قال إن الله عز و جل لما خلق العرش كتب عليه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل الماء كتب في مجراه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل الكرسي كتب على قوائمه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل اللوح كتب فيه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله إسرافيل كتب على جبهته لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله جبرئيل كتب على جناحيه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل السماوات كتب في أكنافها لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل الأرضين كتب في أطباقها لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل الجبال كتب في رءوسها لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل الشمس كتب عليها لا إله إلا الله محمد رسول الله علي أمير المؤمنين و لما خلق الله عز و جل القمر كتب عليه لا إله إلا الله محمد رسول الله علي أمير المؤمنين و هو السواد الذي ترونه في القمر فإذا قال أحدكم لا إله إلا الله محمد رسول الله فليقل علي أمير المؤمنين

Translation: I said to Aboo 'Abd Allaah (6th Imaam), that they (sunnees) trasmit a tradtion in their [books about] mi'raaj, that when the Prophet (SAWAS) was taken on the night of ascension he saw writing on the throne which read, "There is no God, but Allaah, Muhammad is the Prophet of God and Aboo Bakr is the truthful one." Imaam Al-Saadiq (as) said: "SubHaanallaah (Glory be to Allaah), they have changed EVERYTHING including this?" Al-Qaasim said: "Yes", Imaam Saadiq (as) said: "When Allaah (SWT), created the throne he wrote on it: "There is no god, but Allaah and Muhammad is the Prophet of Allaah and 'Alee is Ameer Al-Mu-mineen......the tradtion goes on until Imaam Saadiq (as) at the end says this..."Whenever one of you recites the Shahadatayn, say 'Alee is Ameer Al-Mu'mineen."

Source:
* Al-Tabarasee, Al-Ihtijaaj, vol. 1, pg. 158
* Al-Majlisi, Bihaar Al-Anwaar, vol. 27, ch. 10, pg. 1, hadeeth #1
* Al-Majlisi, Bihaar Al-Anwaar, vol. 81, ch. 13, pg. 112, hadeeth #1



NOTE: This is the same hadeeth that Khomeinee uses in his book Adaab Al-Salaah to back up his claim on pronouncing the 3rd testimony of adhaan.

As you can see, our 6th Imaam (as) was NOT talking about the adhaan, or he even hinted that he meant about the adhaan, this is Qiyaas, and is considered HIGHLY HARAAM according to our Prophet (SAWAS) and Imaams (as). (See: Al-Kaafee, vol. 1, book # 2, ch. 19 "Bid'ah, Personal Opinions, and Qiyaas").

Now we have scholars who say that it is "mustahab" (preferable).
928. Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (as) 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.

Source:
* Al-Seestaanee, Risaalah, Book on Prayers, Ch. Adhaan And Iqaamah



^^ First of all, who are YOU to make something mustahab (preferable) whenever there are no SaHeeH hadeeth from our Prophet (SAWAS) and Imaams (as)? ^^ Just reminds of Surah Tawbah (9) : Verse 31.

And we have other scholars who say:
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.

Source:
* Al-Khamenei, Practical Laws of Islaam, Book of Prayer, Ch. Adhaan & Iqaamah, Question # 452



^^ So is this what shee'ah Islaam is about? Let's be different from the Sunees, so it'll be "a symbol of the Shee'ah school of thought"? ^^ Umm noo. It is following the Qur'aan and the Sunnah EXACTLY with no additions or subtractions.

We need to be VERY careful when it comes to acts of worship and make sure whatever we do is narrated through SaHeeH hadeeth, ESPECIALLY when it comes to Salaah, because it is the most important thing. With all due respect to our scholars, this is VERY haraam and it is their job to stop it!

You can tell this is such a reprehensible bid'ah whenever people recite the adhaan, they don't only say, "علي ولي الله" or "علي أمير المؤمنين", they add more stuff to it like, "أمير المؤمنين و إمام المتقين علي حجة الله". I am sure you guys have heard that. It is like they are giving more merit and praise than they do to the Prophet (SAWAS). And you wonder why Sunnees think we think of Imaam 'Alee (as) higher than Rasullilaah (SAWAS).

To add to my post, the hadeeth that Al-Majlisi quotes from Al-Ihtijaaj is Da'eef Jiddan (VERY WEAK) for two reasons.

* First reason: It is a mursal hadeeth, no sanad provided. As majority of the aHaadeeth in Al-Ihtijaaj are mursal. Tabarasee says he didn't want to put it because he said there was an consensus of these narrations, but for this hadeeth none of the previous scholars have narrated this in their books.

* Second Reason: Even if we look to the PRIMARY narrator who is Al-Qaasim ibn Mu'aawiyah, he is majhool (unknown).
1.) You will not find him in ANY rijaal books. (See: Najaashi's Rijaal, Al-Kashi's, Toosi's Fihrist & Rijaal, GhaDaa-iree, Hilli's Rijaal).
2.) I cannot find his name mentioned in Mu'jam Rijaal Al-Hadeeth either!
3.) Also, There isn't ONE hadeeth narrated from him, from ANY of our Imaams in our Kutub Al-Arba', Wasaa-il Al-Shee'ah, or Mustadarak Al-Wasaa-il



For Al-Majlisi to even USE this VERY WEAK hadeeth for the basis of his argument is mind blowing.