Volume 81
Part 1 out 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al-Majlisi
باب 8 تتمة فضل المساجد و أحكامها و آدابها
CHAPTER 30 – CONTINUATION OF MERITS OF THE MASJIDS AND ITS RULINGS AND ITS ETIQUETTES
68 الْخِصَالُ، وَ الْعُيُونُ، بِأَسَانِيدَ مَرَّتْ فِي كِتَابِ الْإِيمَانِ وَ الْكُفْرِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِتَّةٌ مِنَ الْمُرُوَّةِ ثَلَاثَةٌ مِنْهَا فِي الْحَضَرِ وَ ثَلَاثَةٌ مِنْهَا فِي السَّفَرِ
(The book) ‘Al Khisaal’, and ‘Al Uyoun’ – they chains having pass in ‘Kitab Al Eman Wa Al Kufr’
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Six (traits) are from manliness. Three of these are during the staying and three are during the travelling.
فَأَمَّا الَّتِي فِي الْحَضَرِ فَتِلَاوَةُ كِتَابِ اللَّهِ تَعَالَى وَ عِمَارَةُ مَسَاجِدِ اللَّهِ وَ اتِّخَاذُ الْإِخْوَانِ فِي اللَّهِ عَزَّ وَ جَلَّ
As for which are during the staying – recitation of Book of Allah-azwj the Exalted, and building (spending time) in Masjids of Allah-azwj, and taking the brethren for the Sake of Allah-azwj Mighty and Majestic.
وَ أَمَّا الَّتِي فِي السَّفَرِ فَبَذْلُ الزَّادِ وَ حُسْنُ الْخُلُقِ وَ الْمِزَاحُ فِي غَيْرِ الْمَعَاصِي.
As for which are during the travelling – expending the provision, and good manners, and the joking without the disobedience (to Allah-azwj)’’.[1]
69 الْخِصَالُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى عِيسَى ابْنِ مَرْيَمَ ع قُلْ لِلْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ لَا يَدْخُلُوا بَيْتاً مِنْ بُيُوتِي إِلَّا بِقُلُوبٍ طَاهِرَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ الْخَبَرَ.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad Bin Abdullah, from Ayoub Bin Nuh, from Al Rabie Bin Muhammad, from Abdul A’ala, from Nowf,
‘From Amir Al-Momineen-asws having said: ‘Allah-saww Mighty and Majesty Revealed to Musa-as Ibn Maryam-as: “Say to the assembly of the children of Israel: ‘Do not enter any house from My-azwj house (Masjids) except with a pure heart (from false beliefs), and humble sights (not having looked at Prohibitions), and clean hands (earnings)” – the Hadeeth’’.[2]
70 الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْحَجَّالِ عَنْ حَنَانٍ عَنِ ابْنِ الْعُلَى رَفَعَهُ قَالَ: إِنَّمَا جُعِلَ الْحَصَى فِي الْمَسْجِدِ لِلنُّخَامَةِ.
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Al Hajjal, from Hanan, from Ibn Ula, raising it, said,
‘But rather, the pebbles have been made to be in the Masjid for the spitting’’.[3]
بيان: رَوَى الشَّيْخُ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ إِنَّ عَلِيّاً ع قَالَ: الْبُصَاقُ فِي الْمَسْجِدِ خَطِيئَةٌ وَ كَفَّارَتُهَا دَفْنُهُ.
Explanation – It is reported by the Sheykh, from Giyas Bin Ibrahim, from Ja’far-asws, from his‑asws father-asws having said: ‘Ali-asws said: ‘The spitting in the Masjid is a sin, and its atonement is burying it’’.
71 الْخِصَالُ، عَنِ الْمُظَفَّرِ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَضْرَمِيِّ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ رَفَعَهُ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص سَبْعَةٌ فِي ظِلِّ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ إِمَامٌ عَادِلٌ وَ شَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ تَصَدَّقَ بِيَمِينِهِ فَأَخْفَاهُ عَنْ شِمَالِهِ
(The book) ‘Al Khisaal’ – from Al Muzaffar Bin Ja’far Al Alawy, from Ja’far Bin Muhammad Bin Masoud Al Ayyashi, from his father, from Al-Husayn Bin Ishkeyb, from Muhammad Bin Ali Al Kufi, from Abu Jameela, from Al Hazramy, from Salamah Bin Kuheyl, raising it from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Seven would be in the Shade of the Throne of Allah-azwj Mighty and Majestic on a Day there will be no shade except His-azwj Shade: – a just leader; and a youth growing in worship of Allah-azwj Mighty and Majestic; and a man giving charity with his right hand and hides it from his left.
وَ رَجُلٌ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ خَالِياً فَفَاضَتْ عَيْنَاهُ مِنْ خَشْيَةِ اللَّهِ وَ رَجُلٌ لَقِيَ أَخَاهُ الْمُؤْمِنَ فَقَالَ إِنِّي لَأُحِبُّكَ فِي اللَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ خَرَجَ مِنَ الْمَسْجِدِ وَ فِي نِيَّتِهِ أَنْ يَرْجِعَ إِلَيْهِ وَ رَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ جَمَالٍ إِلَى نَفْسِهَا فَقَالَ إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ.
And a man doing Zikr of Allah-azwj Mighty and Majestic only, so his eyes overflow from fear of Allah-azwj; and a man who meets his Momin brother so he says, ‘I love you for the Sake of Allah‑azwj Mighty and Majestic; and a man going out from the Masjid and in his intention is that he will be returning to it; and a man a woman with beauty calls him to herself, so he says, ‘I fear Allah-azwj Lord-azwj of the worlds’’.[4]
أَقُولُ قَدْ مَرَّ مِرَاراً عَنْ أَبِي هُرَيْرَةَ وَ أَبِي سَعِيدٍ الْخُدْرِيِ قَرِيبٌ مِنْهُ وَ فِيهِ وَ رَجُلٌ قَلْبُهُ مُتَعَلِّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ.
I (Majlisi) am saying, ‘It has passed repeatedly from Abu Hurayra (a well-known fabricator) and Abu Saeed Al-Khudri, nearby from it and in it is: ‘And a man whose heart is attached with the Masjid when he exits from it until he returns to it’’.[5]
72 الْخِصَالُ، عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حَمْزَةَ عَنْ حُسَيْنِ بْنِ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ مَرْوَانَ عَنْ مَرْوَانَ بْنِ مُعَاوِيَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ عُمَيْرِ بْنِ مَأْمُونٍ قَالَ سَمِعْتُ الْحَسَنَ بْنَ عَلِيٍّ ع يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَدْمَنَ الِاخْتِلَافَ إِلَى الْمَسَاجِدِ أَصَابَ أَخاً مُسْتَفَاداً فِي اللَّهِ عَزَّ وَ جَلَّ أَوْ عِلْماً مُسْتَطْرَفاً أَوْ كَلِمَةً تَدُلُّهُ عَلَى هُدًى أَوْ أُخْرَى تَصْرِفُهُ عَنِ الرَّدَى أَوْ رَحْمَةً مُنْتَظَرَةً أَوْ تَرَكَ الذَّنْبَ حَيَاءً أَوْ خَشْيَةً.
(The book) ‘Al Khisaal’ – from Ibrahim Bin Muhammad Bin Hamza, from Husayn Bin Abdullah, from Musa Bin Marwan, from Marwan Bin Muawiya, from Sa’ad Bin Tareyf, from Umeyr Bin Mamoun who said,
‘I heard Rasool-Allah-saww saying: ‘One who is habitual of coming and going to the Masjid will attain a brother beneficial for the Sake of Allah-azwj Mighty and Majestic, or exquisite knowledge, or a word pointing him upon guidance, or another turning him away from the regress, or awaiting Mercy, or neglecting the sin out of shame or fear’’.[6]
73 الْمَحَاسِنُ، عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ يَزِيدَ بْنِ هَارُونَ عَنِ الْعَلَاءِ بْنِ رَاشِدٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ عُمَيْرِ بْنِ الْمَأْمُونِ رَضِيعِ الْحَسَنِ بْنِ عَلِيٍّ قَالَ: أَتَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ ع فَقُلْتُ لَهُ حَدِّثْنِي عَنْ جَدِّكَ رَسُولِ اللَّهِ ص
(The book) ‘Al Mahasin’ – from Al-Hassan Bin Al-Husayn, from Yazeed Bin Haroun, from Al A’ala Bin Rashid, from Sa’ad Bin Tareyf,
‘From Umeyr Bin Al-Mamoun a brother by breast-feeding of Al-Hassan-asws Bin Ali-asws, said, ‘I came to Al-Husayn-asws Bin Ali-asws. I said to him-asws, ‘Narrated to me from your-asws grandfather-saww Rasool-Allah-saww’.
قَالَ نَعَمْ قَالَ رَسُولُ اللَّهِ ص مَنْ أَدْمَنَ إِلَى الْمَسْجِدِ أَصَابَ الْخِصَالَ الثَّمَانِيَةَ آيَةٌ مُحْكَمَةٌ أَوْ فَرِيضَةٌ مُسْتَعْمَلَةٌ أَوْ سُنَّةٌ قَائِمَةٌ أَوْ عِلْمٌ مُسْتَطْرَفٌ أَوْ أَخٌ مُسْتَفَادٌ أَوْ كَلِمَةٌ تَدُلُّهُ عَلَى هُدًى أَوْ تَرُدُّهُ عَنْ رَدًى وَ تَرْكُ الذَّنْبِ خَشْيَةً أَوْ حَيَاءً.
He-asws said: ‘Yes. Rasool-Allah-saww said: ‘One who is habitual to the Masjid will attain eight matters – a Decisive Verse, or a utilised obligation, or an established Sunnah, or exquisite knowledge, or a beneficial brother, or a word pointing him upon guidance or returning him from regress, and neglect of the sin out of fear or shame’’.[7]
وَ مِنْهُ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَقَامَ فِي مَسْجِدٍ بَعْدَ صَلَاتِهِ انْتِظَاراً لِلصَّلَاةِ فَهُوَ ضَيْفُ اللَّهِ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُكْرِمَ ضَيْفَهُ.
And from him, in a reported by Ibrahim Bin Abdul Hameed,
‘From Abu Abdullah-asws having said: ‘One who stays in a Masjid after his Salat, awaiting for the (next) Salat, he is a guest of Allah-azwj, and has a right upon Allah-azwj that He-azwj Honours His-azwj guest’’.[8]
74 الْخِصَالُ، عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع حَرِيمُ الْمَسْجِدِ أَرْبَعُونَ ذِرَاعاً وَ الْجِوَارُ أَرْبَعُونَ دَاراً مِنْ أَرْبَعَةِ جَوَانِبِهَا.
(The book) ‘Al Khisaal’ – from Al-Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Ali Bin Mahboub, from Muhammad Bin Al-Husayn, from Ibn Fazzal, from Ali Bin Uqba Bin Khalid, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Sanctity of the Masjid is forty cubits, and the neighbourhood is forty cubits from its four sides’’ (1 cubit is 1.5 feet).[9]
75 مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَرْقِيِّ عَنْ شَرِيفِ بْنِ سَابِقٍ التَّفْلِيسِيِّ عَنِ الْفَضْلِ الْبَقْبَاقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا فَضْلُ لَا يَأْتِي الْمَسْجِدَ مِنْ كُلِّ قَبِيلَةٍ إِلَّا وَافِدُهَا وَ مِنْ كُلِّ أَهْلِ بَيْتٍ إِلَّا نَجِيبُهَا
(The book) ‘Majalis Ibn Al Sheykh, from his father, from Al Mufeed, from Ja’far Bin Muhammad Bin Qawlawiya, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Ahmad Bin Muhammad Al Barqy, from Shareef Bin Sabiq Al Taflisy, from Al Fazl Al Baqbaaq,
‘From Abu Abdullah-asws having said: ‘O Fazl! No one comes to the Masjid from every tribe except its delegates, and from every household except their captains.
يَا فَضْلُ لَا يَرْجِعُ صَاحِبُ الْمَسْجِدِ بِأَقَلَّ مِنْ إِحْدَى ثَلَاثٍ إِمَّا دُعَاءٌ يَدْعُو بِهِ يُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ وَ إِمَّا دُعَاءٌ يَدْعُو بِهِ فَيَصْرِفُ اللَّهُ عَنْهُ بَلَاءَ الدُّنْيَا وَ إِمَّا أَخٌ يَسْتَفِيدُهُ فِي اللَّهِ عَزَّ وَ جَلَّ
O Fazl! A companion of the Masjid will not hope for less than one of three – either a supplication he supplicates with, Allah-azwj Admits him into the Paradise due to it, or a supplication he supplicates with so Allah-azwj Turns afflictions of the world away from him, or a brother benefitting him for the Sake of Allah-azwj Mighty and Majestic’.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اسْتَفَادَ امْرُؤٌ مُسْلِمٌ فَائِدَةً بَعْدَ فَائِدَةِ الْإِسْلَامِ مِثْلَ أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ.
Then he-asws said: ‘Rasool-Allah-saww said: ‘A Muslim man will not benefit with any benefit after benefit of Al-Islam like a brother benefitting him for the Sake of Allah-azwj’’.[10]
76 مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ التَّمَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَنَزِيِّ عَنْ عَلِيِّ بْنِ الصَّبَّاحِ عَنْ أَبِي الْمُنْذِرِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَسَاجِدُ سُوقٌ مِنْ أَسْوَاقِ الْآخِرَةِ قِرَاهَا الْمَغْفِرَةُ وَ تُحْفَتُهَا الْجَنَّةُ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Al Mufeed, from Al-Husayn Bin Ali Al Tammar, from Ahmad Bin Muhammad, from Al Anzy, from Ali Bin Al Sabbah, from Abu Al Munzir, from Abu Salih, from Abu Hurayra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘The Masjids are a market from markets of the Hereafter. Its outcome is the Forgiveness and its gift is the Paradise’’.[11]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَمِيرَةَ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِجَبْرَئِيلَ أَيُّ الْبِقَاعِ أَحَبُّ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى
And from him, from his father, from Al Mufeed, from Ja’far Bin Muhammad Bin Qawlawiya, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibn Ameyra, from Jabir Al Jufy,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to Jibraeel-as: ‘Which spot is most Beloved to Allah-azwj Blessed and Exalted?’
قَالَ الْمَسَاجِدُ وَ أَحَبُّ أَهْلِهَا إِلَى اللَّهِ أَوَّلُهُمْ دُخُولًا إِلَيْهَا وَ آخِرُهُمْ خُرُوجاً مِنْهَا
He-saww said: ‘The Masjids, and most beloved of its people to Allah-azwj are their first ones to enter it and their last ones to exit from it’.
قَالَ فَأَيُّ الْبِقَاعِ أَبْغَضُ إِلَى اللَّهِ تَعَالَى
He-saww said: ‘Which spot is most Hateful to Allah-azwj the Exalted?’
قَالَ الْأَسْوَاقُ وَ أَبْغَضُ أَهْلِهَا إِلَيْهِ أَوَّلُهُ دُخُولًا إِلَيْهَا وَ آخِرُهُمْ خُرُوجاً مِنْهَا.
He-as said: ‘The markets, and most hateful of the people to Him-azwj is the first one to enter to it, and their last one to exit from it’’.[12]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْحَلَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ ظَفْرِ بْنِ سُلَيْمَانَ عَنْ أَشْرَسَ الْخُرَاسَانِيِّ عَنْ أَيُّوبَ السِّجِسْتَانِيِّ عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَنَى مَسْجِداً وَ لَوْ مَفْحَصَ قَطَاةٍ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ.
And from him, from his father, from Al Mufeed, from Muhammad Bin Al-Husayn Al Hallal, from Al-Hassan Bin Al-Husayn Al Ansari, from Zafr Bin Suleyman, from Ashras Al Khurasani, from Ayoub Al Sijistany, from Abu Qalaba who said,
‘One who builds a Masjid, and even if it were like the nest of a grouse, Allah-azwj will Build a house for him in the Paradise’’.[13]
بيان: أَنَّ أَبَا عُبَيْدَةَ رَوَى مِثْلَهُ عَنْ أَبِي جَعْفَرٍ ع ثُمَّ قَالَ أَبُو عُبَيْدَةَ مَرَّ بِي أَبُو جَعْفَرٍ ع وَ أَنَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ وَ أَنَا أَضَعُ الْأَحْجَارَ فَقُلْتُ هَذَا مِنْ ذَاكَ فَقَالَ نَعَمْ.
Explanation (Hadeeth only) – Abu Ubeyda reported similar to it from Abu Ja’far-asws. Then Abu Ubeyda said, ‘Abu Ja’far-asws passed by me while I was between Makkah and Al-Medina, and I was placing the rocks. I said, ‘This is from that?’ He-asws said: ‘Yes’’.
77 الْعِلَلُ، عَنِ الْمُظَفَّرِ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ نَصْرِ بْنِ أَحْمَدَ الْبَغْدَادِيِّ عَنْ مُوسَى بْنِ مِهْرَانَ عَنْ مُخَوَّلٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي رَافِعٍ عَنْ أَبِيهِ وَ عَمِّهِ عَنْ أَبِيهِمَا أَبِي رَافِعٍ قَالَ: إِنَّ رَسُولَ اللَّهِ ص خَطَبَ النَّاسَ فَقَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ مُوسَى وَ هَارُونَ أَنْ يَبْنِيَا لِقَوْمِهِمَا بِمِصْرَ بُيُوتاً
(The book) ‘Al Ilal’ – from Al Muzaffar Al Alawy, from Ja’far Bin Muhammad Bin Masoud Al Ayyashi, from his father, from Nasr Bin Ahmad Al Baghdadi, from Musa Bin Mihran, from Mukhawwil, from Abdul Rahman Bin Al Aswad, from Muhammad Bin Ubeydullah Bin Abu Rafie, from his father, and his uncle, from their father Abu Rafie who said,
‘Rasool-Allah-saww addressed the people. He-saww said: ‘O you people! Allah-azwj Mighty and Majestic Commanded Musa-as and Haroun-as that they-as should build for their-as people houses for your people in Egypt [10:87].
وَ أَمَرَهُمَا أَنْ لَا يَبِيتَ فِي مَسْجِدِهِمَا جُنُبٌ وَ لَا يَقْرَبَ فِيهِ النِّسَاءَ إِلَّا هَارُونُ وَ ذُرِّيَّتُهُ وَ إِنَّ عَلِيّاً ع مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى
And He-azwj Commanded them-as that neither should one with sexual impurity should spend a night in their-as Masjid nor should the women go near it, except Haroun-as and his-as offspring, and Ali-asws is from me-saww at the status of Haroun from Musa-as.
فَلَا يَحِلُّ لِأَحَدٍ أَنْ يَقْرَبَ النِّسَاءَ فِي مَسْجِدِي وَ لَا يَبِيتَ فِيهِ جُنُبٌ إِلَّا عَلِيٌّ وَ ذُرِّيَّتُهُ فَمَنْ شَاءَ ذَلِكَ فَهَاهُنَا وَ ضَرَبَ بِيَدِهِ نَحْوَ الشَّامِ.
Thus, it is not Permissible for anyone that he goes near the women in my-saww Masjid, nor should any one with sexual impurity spend a night in it except Ali-asws and his-asws offspring. So, the one who desires that, then over there!’ – and he-saww struck his-saww towards Syria’’.[14]
78 الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ النَّخَعِيِّ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعِلَّةِ فِي تَعْظِيمِ الْمَسَاجِدِ فَقَالَ إِنَّمَا أُمِرَ بِتَعْظِيمِ الْمَسَاجِدِ لِأَنَّهَا بُيُوتُ اللَّهِ فِي الْأَرْضِ.
(The book) ‘Al Ilal’ – From Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Ja’far Al Asady, from Musa Bin Imran Al Nakhaie, from Al-Husayn Bin Yazeed Al Nowfaly, from Ali Bin Abu Hamza Al Batainy, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the reason regarding revering the Masjids. He-asws said: ‘But rather, there is Command of revering the Masjids because these are houses of Allah-azwj in the earth’’.[15]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ كُلَيْبٍ الصَّيْدَاوِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ أَنَّ بُيُوتِي فِي الْأَرْضِ الْمَسَاجِدُ فَطُوبَى لِمَنْ تَطَهَّرَ فِي بَيْتِهِ ثُمَّ زَارَنِي فِي بَيْتِي وَ حَقٌّ عَلَى الْمَزُورِ أَنْ يُكْرِمَ الزَّائِرَ.
And from him, from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al-Husayn, from Safwan Bin Yahya, from Kuleyb Al Saydawi,
‘From Abu Abdullah-asws having said: ‘It is written in the Torah: “My-azwj houses in the earth are the Masjid, so beatitude is for one who purifies in his house, then he visits Me-azwj, and there is a right upon the visited that he honours the visitor!”’[16]
79 ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ كُلَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ أَنَّ بُيُوتِي فِي الْأَرْضِ الْمَسَاجِدُ فَطُوبَى لِعَبْدٍ تَطَهَّرَ فِي بَيْتِهِ ثُمَّ زَارَنِي فِي بَيْتِي أَلَا إِنَّ عَلَى الْمَزُورِ كَرَامَةَ الزَّائِرِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Al-Husayn, from Safwan, from Kuleyb,
‘From Abu Abdullah-asws having said: ‘It is written in the Torah: “My-azwj houses in the earth are the Masjid, so beatitude is for one who purifies in his house then visits Me-azwj in My-azwj house. Indeed! It is upon the visited, honour the visitor!”’[17]
80 الْعِلَلُ، عَنْ جَعْفَرِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبِي الضَّحَّاكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ رَجُلٌ اشْتَرَى دَاراً فَبَنَاهَا فَبَقِيَتْ عَرْصَةٌ فَبَنَاهَا بَيْتَ غَلَّةٍ أَ يُوقِفُهُ عَلَى الْمَسْجِدِ
(The book) ‘Al Ilal’ – from Ja’far Bin Ali, from his father, from his grandfather Al-Hassan Bin Ali Al Kufi, from Al Abbas Bin Aamir, from Abu Al Zahhak,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘A man buys a house, so he builds it. There remains (some) land, so he builds a house of storage. Can he dedicate is to the Masjid?’
قَالَ إِنَّ الْمَجُوسَ وَقَفُوا عَلَى بَيْتِ النَّارِ.
He-asws said: ‘The Magians were dedicating to fire houses (of worship)’’[18]
81 الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبِ بْنِ وَهْبٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِذَا أَخْرَجَ أَحَدُكُمُ الْحَصَاةَ مِنَ الْمَسْجِدِ فَلْيَرُدَّهَا مَكَانَهَا أَوْ فِي مَسْجِدٍ آخَرَ فَإِنَّهَا تُسَبِّحُ.
(The book) ‘Al Ilal’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Wahb Bin Wahb,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Whenever one of you extracts the pebbles from the Masjid, let him return these in their places, or in another Masjid, for these glorify (Allah-azwj)’’.[19]
82 الْعِلَلُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ أَنَّ رَجُلًا جَاءَ إِلَى الْمَسْجِدِ يُنْشِدُ ضَالَّةً لَهُ فَقَالَ رَسُولُ اللَّهِ ص قُولُوا لَهُ لَا رَدَّ اللَّهُ عَلَيْكَ فَإِنَّهَا لِغَيْرِ هَذَا بُنِيَتْ.
(The book) ‘Al Ilal’ – from his father, from Muhammad Bin Yahya Al Attar, from Al Ashari, raising it,
‘A man came to the Masjid shouting for a lost property of his. Rasool-Allah-saww said: ‘Say to him, ‘May Allah-azwj not return it to you’, for it (Masjid) has been built for other than this’’.[20]
قَالَ: وَ رَفْعُ الصَّوْتِ فِي الْمَسَاجِدِ يُكْرَهُ وَ إِنَّ رَسُولَ اللَّهِ ص مَرَّ بِرَجُلٍ يَبْرِي مَشَاقِصَ لَهُ فِي الْمَسْجِدِ فَنَهَاهُ وَ قَالَ إِنَّهَا لِغَيْرِ هَذَا بُنِيَتْ.
He-asws said: ‘And raising the voices in the Masjids is disliked, and Rasool-Allah-saww had passed by a man sharpening an arrow of his in the Masjid. He-saww forbade him and said: ‘It (Masjid) has been built for other than this’’.[21]
83 الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الثُّومِ فَقَالَ إِنَّمَا نَهَى رَسُولُ اللَّهِ ص عَنْهُ لِرِيحِهِ فَقَالَ مَنْ أَكَلَ هَذِهِ الْبَقْلَةَ الْمُنْتِنَةَ فَلَا يَقْرَبْ مَسْجِدَنَا فَأَمَّا مَنْ أَكَلَهُ وَ لَمْ يَأْتِ الْمَسْجِدَ فَلَا بَأْسَ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Al HUsay, from Ibn Abu Umeyr, from Ibn Uzina, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the garlic. He-asws said: ‘But rather, Rasool-Allah-saww had prohibited from it due to its smell. He-saww said: ‘One who eats this stinky vegetable, he should not go near our Masjid’. As for the one who eats it and does not go to the Masjid, there is no problem’’.[22]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَلَفٍ عَنِ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَكْلِ الْبَصَلِ وَ الْكُرَّاثِ فَقَالَ لَا بَأْسَ بِأَكْلِهِ مَطْبُوخاً وَ غَيْرَ مَطْبُوخٍ وَ لَكِنْ إِنْ أَكَلَ مِنْهُ مَا لَهُ أَذًى فَلَا يَخْرُجْ إِلَى الْمَسْجِدِ كَرَاهِيَةَ أَذَاهُ عَلَى مَنْ يُجَالِسُ.
And from him, from Ali Bin Hatim, from Muhammad Bin Ja’far Al Razzaz, from Abdullah Bin Muhammad Bin Khalaf, from Al Washa, from Muhammad Bin Sinan who said,
‘I asked Abu Abdullah-asws about eating the onions and the leeks. He-asws said: ‘There is no problem eating it cooked and uncooked, but if one eats from it what there is harm for it, he should not go to the Masjid out of abhorrence of his harming the one who sits next to him (with the smell)’’.[23]
الْمَحَاسِنُ، عَنِ الْوَشَّاءِ عَنِ ابْنِ سِنَانٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ الْكُرَّاثَ فَقَطْ.
(The book) ‘Al Mahasin’ – from Al Washa, from Ibn Sinan,
‘Similar to it except in it is ‘the leeks’ only’’.[24]
84 الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكَلَ هَذِهِ الْبَقْلَةَ فَلَا يَقْرَبْ مَسْجِدَنَا وَ لَمْ يَقُلْ إِنَّهُ حَرَامٌ.
(The book) ‘Al Ilal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Ali Bin Al-Husayn Al Asadabady, from Ahmad Bin Abu Abdullah Al Brqy, from Fazalah, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who eats this vegetable (garlic), he should not go near the Masjid’ – and he-saww did not say it was prohibited’’.[25]
بيان: وَ نَقَلَ الشَّيْخُ فِي الْإِسْتِبْصَارِ بِسَنَدٍ صَحِيحٍ عَنْ زُرَارَةَ قَالَ حَدَّثَنِي مَنْ أُصَدِّقُ مِنْ أَصْحَابِنَا قَالَ: سَأَلْتُ أَحَدَهُمَا عَنِ الثُّومِ فَقَالَ أَعِدْ كُلَّ صَلَاةٍ صَلَّيْتَهَا مَا دُمْتَ تَأْكُلُهُ.
Explanation – And it is transmitted by the Sheykh in ‘Al-Istibsaar’ by a correct chain from Zurara who said, ‘It is narrated to me by the I consider as truthful from our companions, he said, ‘I asked one of the two (5th or 6th Imam-asws) about the garlic. He-asws said: ‘Repeat every Salat you pray for as long as you eat it’’.
85 مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ وَ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ رَسُولَ اللَّهِ ص كَانَ بَنَى مَسْجِدَهُ بِالسَّمِيطِ ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, and Ayoub Bin Nuh, from Abdullah Bin Al Mugheira, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Rasool-Allah-saww had built his Masjid with ‘Al-Sameet’ (same sized bricks), then the Muslims were more, so they said, ‘O Rasool-Allah-saww! If you-saww could order with the Masjid so there can be an increase (extension) in it!’
فَقَالَ نَعَمْ فَزَادَ فِيهِ وَ بَنَاهُ بِالسَّعِيدَةِ ثُمَّ إِنَّ الْمُسْلِمِينَ كَثُرُوا فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَزِيدَ فِيهِ
He-saww said: ‘Yes’. So, there was an increase in it, and it was built with ‘Al-Saeeda’ (brick, and half brick). Then the Muslims became more, so they said, ‘O Rasool-Allah-saww! If you-saww could order with the Masjid, so there can be an increase (extension) in it!’
فَقَالَ ص نَعَمْ فَأَمَرَ بِهِ فَزِيدَ فِيهِ وَ بَنَى جِدَارَهُ بِالْأُنْثَى وَ الذَّكَرِ ثُمَّ اشْتَدَّ عَلَيْهِمُ الْحَرُّ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِالْمَسْجِدِ فَظُلِّلَ
He-saww said: ‘Yes’. He-saww instructed with it so there was in increase in it, and it’s walls were built with the female and the male (interlocking bricks). Then the heat was severe upon them, so they said, ‘O Rasool-Allah-saww! If you-saww could order with the Masjid, so there can be a shade!’
قَالَ فَأَمَرَ بِهِ فَأُقِيمَتْ فِيهِ سَوَارِي جُذُوعِ النَّخْلِ ثُمَّ طُرِحَتْ عَلَيْهِ الْعَوَارِضُ وَ الْخَصَفُ وَ الْإِذْخِرُ فَعَاشُوا فِيهِ حَتَّى أَصَابَتْهُمُ الْأَمْطَارُ فَجَعَلَ الْمَسْجِدُ يَكِفُ عَلَيْهِمْ فَقَالُوا يَا رَسُولَ اللَّهِ لَوْ أَمَرْتَ بِهِ فَطُيِّنَ
He-asws said: ‘He-saww ordered with it, and poles of trunks of the palm trees were erected in it, then the beams, and the thatch, and the dried palm leaves were thrown upon it. They lived in it until the rains hit them so the Masjid went on to be paused (suspended) upon them. They said, ‘O Rasool-Allah-saww! If you-saww could order with it to be clayed!’
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص لَا عَرِيشٌ كَعَرِيشِ مُوسَى ع فَلَمْ يَزَلْ كَذَلِكَ حَتَّى قُبِضَ رَسُولُ اللَّهِ ص وَ كَانَ جِدَارُهُ قَبْلَ أَنْ يُظَلَّلَ قَدْرَ قَامَةٍ فَكَانَ إِذَا كَانَ الْفَيْءُ ذِرَاعاً وَ هُوَ قَدْرُ مَرْبِضِ عَنْزٍ صَلَّى الظُّهْرَ فَإِذَا كَانَ الْفَيْءُ ذِرَاعَيْنِ وَ هُوَ ضِعْفُ ذَلِكَ صَلَّى الْعَصْرَ.
Rasool-Allah-saww said to them: ‘There is no lattice-work like the lattice of Musa-as. It did not cease to be like that until Rasool-Allah-saww passed away, and its walls, before the shade, were a measurement of a stature. So, when the shadow was a cubit, and it is a measure of enclosure of the goats, Al-Zohr Salat was prayed. When the shadow was of two cubits, and it was double that, Al-Asr Salat was prayed’’.[26]
86 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ دَاوُدَ عَنْ هَاشِمٍ الْحَلَّالِ قَالَ: دَخَلْتُ أَنَا وَ أَبُو الصَّبَّاحِ الْكِنَانِيِّ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ يَا أَبَا الصَّبَّاحِ مَا تَقُولُ فِي هَذِهِ الْمَسَاجِدِ الَّتِي بَنَتْهَا الْحَاجُّ فِي طَرِيقِ مَكَّةَ
(The book) ‘Al Mahasin’ – from his father, from Ahmad Bin Dawood, from Hashim Al Hallal who said,
‘I and Abu Al-Sabah Al-Kinany entered to see Abu Abdullah-asws. He-asws said to him: ‘O Abu Al-Sabah! What are you saying regarding this Masjid which the pilgrims have built in the road to Makkah?’
فَقَالَ بَخْ بَخْ تِلْكَ أَفْضَلُ الْمَسَاجِدِ مَنْ بَنَى مَسْجِداً كَمَفْحَصِ قَطَاةٍ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ.
He-asws said: ‘Congratulations! Congratulations! That is best of the Masjids. One who builds a Masjid like a nest of a grouse, Allah-azwj will Build a house for him in the Paradise’’.[27]
وَ مِنْهُ فِي رِوَايَةِ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ: بَيْنَا أَنَا بَيْنَ مَكَّةَ وَ الْمَدِينَةِ أَضَعُ الْأَحْجَارَ كَمَا يَضَعُ النَّاسُ فَقُلْتُ لَهُ هَذَا مِنْ ذَلِكَ قَالَ نَعَمْ.
And from him, in a report of Abu Ubeyda Al Haza’a who said,
‘While I was between Makkah and Al-Medina, I placed the rocks like what the people placed. I said to him-asws, ‘This is from that?’ He-asws said: ‘Yes’’.[28]
87 مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْبَزَنْطِيِّ عَنْ مُفَضَّلِ بْنِ سَعِيدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ أَعْرَابِيٌّ أَحَدُ بَنِي عَامِرٍ إِلَى النَّبِيِّ ع فَسَأَلَهُ وَ ذَكَرَ حَدِيثاً طَوِيلًا يَذْكُرُ فِي آخِرِهِ أَنَّهُ سَأَلَهُ الْأَعْرَابِيُّ عَنِ الصُّلَيْعَاءِ وَ الْقُرَيْعَاءِ وَ خَيْرِ بِقَاعِ الْأَرْضِ وَ شَرِّ بِقَاعِ الْأَرْضِ
(The book) ‘Ma’any Al Akhbaar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Al Bazanty, from Al Mufazzal Bin Saeed,
‘From Abu Ja’far-asws having said: ‘A Bedouin, one of the clans of Aamir, came to the Prophet‑saww. He asked him-saww – and he-asws mentioned a lengthy Hadeeth mentioning in it in its end, ‘The Bedouin asked him-saww about ‘Al-Sulia’ and ‘Al-Quria’, and best spot of the earth, and evilest spot of the earth.
فَقَالَ بَعْدَ أَنْ أَتَاهُ جَبْرَئِيلُ ع- فَأَخْبَرَهُ أَنَّ الصُّلَيْعَاءَ الْأَرْضُ السَّبِخَةُ الَّتِي لَا تُرْوَى وَ لَا تُشْبَعُ مَرْعَاهَا وَ الْقُرَيْعَاءَ الْأَرْضُ الَّتِي لَا تُعْطِي بَرَكَتَهَا وَ لَا يُخْرِجُ نَبْعَهَا وَ لَا يُدْرَكُ مَا أُنْفِقَ فِيهَا
He-saww said after Jibraeel-as had come to him-saww and informed him: ‘The ‘Al-Sulia’ is the swampy land which neither saturates nor does its pastures satiate; and ‘Al-Quria’ is the land which does not give its blessings, nor do its springs burst out, nor does it realise (yield) what is spent in it.
وَ شَرَّ بِقَاعِ الْأَرْضِ الْأَسْوَاقُ وَ هُوَ مَيْدَانُ إِبْلِيسَ يَغْدُو بِرَايَتِهِ وَ يَضَعُ كُرْسِيَّهُ وَ يَبُثُّ ذُرِّيَّتَهُ فَبَيْنَ مُطَفِّفٍ فِي قَفِيزٍ أَوْ طَائِشٍ فِي مِيزَانٍ أَوْ سَارِقٍ فِي ذِرَاعٍ أَوْ كَاذِبٍ فِي سِلْعَتِهِ فَيَقُولُ عَلَيْكُمْ بِرَجُلٍ مَاتَ أَبُوهُ وَ أَبُوكُمْ حَيٌّ فَلَا يَزَالُ مَعَ أَوَّلِ مَنْ يَدْخُلُ وَ آخِرِ مَنْ يَرْجِعُ
And evilest spots of the earth are the markets, and it is a field of Iblees-la. He-la comes his-la flag places his-la chair, and dispatches his-la offspring between a defrauder regarding the weights, or a cheater in the scale, or a thief in the measures, or a liar in his merchandise. He‑la says, ‘Upon you all is a man whose father (Adam-as has died and your father (me-la) is alive’. He-la does not cease to be with the first one to enter and the last one to return’.
وَ خَيْرَ الْبِقَاعِ الْمَسَاجِدُ وَ أَحَبَّهُمْ إِلَيْهِ أَوَّلُهُمْ دُخُولًا وَ آخِرُهُمْ خُرُوجاً وَ كَانَ الْحَدِيثُ طَوِيلًا اخْتَصَرْنَا مِنْهُ مَوْضِعَ الْحَاجَةِ.
And best spots are the Masjid, and the most beloved of them to Him-azwj is their first one in entering and their last in exiting’ – and the Hadeeth was lengthy, we have shortened from it for the needed subject’’.[29]
88 مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ النَّهْدِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُرُوَّةُ مُرُوَّتَانِ مُرُوَّةُ الْحَضَرِ وَ مُرُوَّةُ السَّفَرِ
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Abu Abdullah Al Barqy, from Al Haysam Bin Abdullah Al Nahdy, from his father,
‘From Abu Abdullah-asws having said: ‘The manliness is two (types of) manliness – a manliness of the staying and manliness of the journey.
فَأَمَّا مُرُوَّةُ الْحَضَرِ فَتِلَاوَةُ الْقُرْآنِ وَ حُضُورُ الْمَسَاجِدِ وَ صُحْبَةُ أَهْلِ الْخَيْرِ وَ النَّظَرُ فِي الْفِقْهِ
As for manliness of the staying – recitation of the Quran, and attending the Masjids, and company of the good people, and the looking into the jurisprudence.
وَ أَمَّا مُرُوَّةُ السَّفَرِ فَبَذْلُ الزَّادِ وَ الْمِزَاحُ فِي غَيْرِ مَا يُسْخِطُ اللَّهَ وَ قِلَّةُ الْخِلَافِ عَلَى مَنْ صَحِبَكَ وَ تَرْكُ الرِّوَايَةِ عَلَيْهِمْ إِذَا أَنْتَ فَارَقْتَهُمْ.
As for manliness of the journey – expending the provision, and the joking without what Annoys Allah-azwj, and lack of opposition to the one who accompanies you, and neglecting the reporting against them when you separate from them’’.[30]
89 مَجَالِسُ الصَّدُوقِ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ التَّنَخُّعِ فِي الْمَسَاجِدِ وَ نَهَى أَنْ يُنْشَدَ الشِّعْرُ أَوْ تُنْشَدَ الضَّالَّةُ فِي الْمَسَاجِدِ وَ نَهَى أَنْ يُسَلَّ السَّيْفُ فِي الْمَسْجِدِ.
(The book) ‘Majaalis’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from the spitting (coughing out) in the Masjids, and prohibited from reciting the poetry, or shouting for (recovery) of the lost property in the Masjid, and prohibited from unsheathing the sword in the Masjid’’.[31]
90 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ رِيقَهُ تَعْظِيماً لِحَقِّ الْمَسْجِدِ جَعَلَ اللَّهُ رِيقَهُ صِحَّةً فِي بَدَنِهِ وَ عُوفِيَ مِنْ بَلْوَى فِي جَسَدِهِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Abdullah Bin Ja’far Al Himeyri, from Al Sindy Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who returns his saliva in reverence to the right of the Masjid, Allah-azwj will Make his saliva health in his body and he will recover from affliction in his body’’.[32]
وَ مِنْهُ عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَنَخَّعَ فِي مَسْجِدٍ ثُمَّ رَدَّهَا فِي جَوْفِهِ لَمْ تَمُرَّ بِدَاءٍ إِلَّا أَبْرَأَتْهُ.
And from him, from his father, from Al Himeyri, from Ahmad Bin Muhammad, from Muhammad Bin Hassan, from his father, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘One who brings cough in a Masjid, then returns it into his inside, will not pass by any disease except he would be cured of it’’.[33]
91 ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ يَعْلَى بْنِ حَمْزَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ مَشَى إِلَى الْمَسْجِدِ لَمْ يَضَعْ رِجْلَهُ عَلَى رَطْبٍ وَ لَا يَابِسٍ إِلَّا سَبَّحَتْ لَهُ الْأَرْضُ إِلَى الْأَرَضِينَ السَّابِعَةِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Ali Majaylawiya, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Al Ashary, from Ya’la Bin Hamza, from Abdullah Bin Muhammad Al Hajjal, from Ali Bin Al Hakam, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘One who walks to the Masjid, will neither place his leg upon wetness nor dryness except the land will be swampy up to the seventh earth (firmament)’’.[34]
92 ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنْ حَمَّادِ بْنِ سُلَيْمَانَ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى أَلَا إِنَّ بُيُوتِي فِي الْأَرْضِ الْمَسَاجِدُ تُضِيءُ لِأَهْلِ السَّمَاءِ كَمَا تُضِيءُ النُّجُومُ لِأَهْلِ الْأَرْضِ
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Muhammad Bin Isa, from Al-Husayn Bin Khalid, from Hammad Bin Suleyman,
‘From Abdullah son of Ja’far-asws, from his father-asws having said: ‘Rasool-Allah-saww said: ‘Allah‑azwj Blessed and Exalted Said: “Indeed! My-saww houses in the earth are the Masjids are illumination for people of the sky like what the stars illuminate for people of the earth.
أَلَا طُوبَى لِمَنْ كَانَتِ الْمَسَاجِدُ بُيُوتَهُ أَلَا طُوبَى لِعَبْدٍ تَوَضَّأَ فِي بَيْتِهِ ثُمَّ زَارَنِي فِي بَيْتِي أَلَا إِنَّ عَلَى الْمَزُورِ كَرَامَةَ الزَّائِرِ أَلَا بَشِّرِ الْمَشَّاءِينَ فِي الظُّلُمَاتِ إِلَى الْمَسَاجِدِ بِالنُّورِ السَّاطِعِ يَوْمَ الْقِيَامَةِ.
Indeed! Beatitude is for the one the Masjids are his houses. Indeed! Beatitude is for a servant performing Wud’u in his house, then he visits Me-azwj in My-azwj house. Indeed! It is upon the visited to honour the visitor. Indeed! Give glad tidings to the walkers in the darkness to the Masjids with the shining light on the Day of Qiyamah’’.[35]
93 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ هِشَامٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص لِأَمِيرِ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَهُمُّ بِعَذَابِ أَهْلِ الْأَرْضِ جَمِيعاً لَا يُحَاشِي مِنْهُمْ أَحَداً إِذَا عَمِلُوا بِالْمَعَاصِي وَ اجْتَرَحُوا السَّيِّئَاتِ فَإِذَا نَظَرَ إِلَى الشِّيبِ نَاقِلِي أَقْدَامِهِمْ إِلَى الصَّلَاةِ وَ الْوِلْدَانِ يَتَعَلَّمُونَ الْقُرْآنَ رَحِمَهُمْ فَأَخَّرَ ذَلِكَ عَنْهُمْ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Muhammad Bin Ahmad Bin Hisham, from Muhammad Bin Ismail, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘Rasool-Allah-saww said to Amir Al-Momineen-asws: ‘Allah-azwj Mighty and Majestic Considers Punishing all people of the world, not sparing anyone of them when they work with the disobedience, and committed the evil deeds. When He-azwj Looks at the elderly taking their steps to the Salat, and the children learning the Quran, He-azwj Mercies them and Delays that from them’’.[36]
94 ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ إِسْحَاقَ بْنِ يَشْكُرَ عَنِ الْكَاهِلِيِّ عَنِ الْحَكَمِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسْرَجَ فِي مَسْجِدٍ مِنْ مَسَاجِدِ اللَّهِ سِرَاجاً لَمْ تَزَلِ الْمَلَائِكَةُ وَ حَمَلَةُ الْعَرْشِ يَسْتَغْفِرُونَ لَهُ مَا دَامَ فِي ذَلِكَ الْمَسْجِدِ ضَوْءٌ مِنَ السِّرَاجِ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Sayrafi, from Is’haq Bin Yashkar, from Al Kahily, from Al Hakam, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘One who places a lamp in Masjids of Allah-azwj, the Angels and Bearers of the Throne will not cease to seek Forgiveness for him for as long as in that Masjid is illumination of the lamp’’.[37]
95 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي مُحَمَّدٍ الرَّازِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: صَلَاةٌ فِي بَيْتِ الْمَقْدِسِ أَلْفُ صَلَاةٍ وَ صَلَاةٌ فِي الْمَسْجِدِ الْأَعْظَمِ مِائَةُ أَلْفِ صَلَاةٍ وَ صَلَاةٌ فِي مَسْجِدِ الْقَبِيلَةِ خَمْسٌ وَ عِشْرُونَ صَلَاةً وَ صَلَاةٌ فِي مَسْجِدِ السُّوقِ اثْنَتَا عَشْرَةَ صَلَاةً وَ صَلَاةُ الرَّجُلِ فِي بَيْتِهِ وَحْدَهُ صَلَاةٌ وَاحِدَةٌ.
(The book) ‘Sawaab Al Amaa’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Muhammad Bin Hassan, from Abu Muhammad Al Razy, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Salat prayed in Bayt Al-Maqdis (equates to) a thousand Salats, and a Salat in Masjid Al-Azam (equates to) one hundred thousand Salats, and a Salat in Masjid Al-Qabeela (equates to) twenty-five Salats, and a Salat in Masjid Al-Sowq (equates to) twelve Salats, and a Salat of the man in his house alone (equates to) one Salat’’.[38]
الْمَحَاسِنُ، عَنِ النَّوْفَلِيِ مِثْلَهُ وَ فِيهِ صَلَاةٌ فِي الْمَسْجِدِ الْأَعْظَمِ مِائَةُ صَلَاةٍ.
(The book) ‘Al-Mahasin’ – from Al Nowfaly – similar to it, and in it: ‘A Salat in the Masjid Al-Azam (equates to) one hundred Salat’’.[39]
96 ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْكُوفِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يُصِيبَ أَهْلَ الْأَرْضِ بِعَذَابٍ يَقُولُ لَوْ لَا الَّذِينَ يَتَحَابُّونَ فِيَّ وَ يَعْمُرُونَ مَسَاجِدِي وَ يَسْتَغْفِرُونَ بِالْأَسْحَارِ لَوْلَاهُمْ لَأَنْزَلْتُ عَلَيْهِمْ عَذَابِي.
(The book) ‘Sawaab Al Amaal’ – from his father, from Ali Bin Al-Hassan Al Kufy, from his father, from Abdullah Bin Al Mugheira, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Allah-azwj Mighty and Majestic, when He-azwj Wants to Hit people of the earth with Punishment, says: “Had it not been for those loving each other for My-azwj Sake and are spending time in My-azwj Masjid and seeking Forgiveness at the pre-dawn, had it not been for them, I-azwj would have Sent down My-azwj Punishment upon them’’.[40]
97 الْمَحَاسِنُ، عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: مَنْ وَقَّرَ مَسْجِداً لَقِيَ اللَّهَ يَوْمَ يَلْقَاهُ ضَاحِكاً مُسْتَبْشِراً وَ أَعْطَاهُ كِتَابَهُ بِيَمِينِهِ.
(The book) ‘Al Mahaasin’ – from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘One who dignifies a Masjid will meet Allah-azwj on the Day he meets Him-asws, will be laughing, smiling, and He-azwj will Give him his book (register of deeds) in his right hand’’.[41]
وَ قَالَ ع مَنْ رَدَّ رِيقَهُ تَعْظِيماً لِحَقِّ الْمَسْجِدِ جَعَلَ اللَّهُ ذَلِكَ قُوَّةً فِي بَدَنِهِ وَ كَتَبَ لَهُ بِهَا حَسَنَةً
And he-asws said: ‘One who returns his saliva in reverence to a right of the Masjid, Allah-azwj will Make that as strength in his body, and Write for him a good deed due to it’.
وَ قَالَ لَا تَمُرُّ بِدَاءٍ فِي جَوْفِهِ إِلَّا أَبْرَأَتْهُ.
And he-asws said: ‘He will not pass by a disease in his inside except it will cure it’’.[42]
98 الْمَحَاسِنُ، عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: قَالَ مُوسَى بْنُ عِمْرَانَ ع يَا رَبِّ مَنْ أَهْلُكَ الَّذِينَ تُظِلُّهُمْ فِي ظِلِّ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ
(The book) ‘Al Mahasin’ – from his father, from Ja’far Bin Muhammad, from Al Qaddah, from Abu Abdullah, from his father,
‘From his grandfather Ali Bin Al-Husayn-asws having said: ‘Musa Bin Imran-as said: ‘O Lord-azwj! Who are Your-azwj people, those Your-azwj Throne on a Day there will be no shade except Your‑azwj Shade?’
قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ الطَّاهِرَةُ قُلُوبُهُمْ وَ التَّرِبَةُ أَيْدِيهِمْ الَّذِينَ يَذْكُرُونَ جَلَالِي إِذَا ذَكَرُوا رَبَّهُمْ الَّذِينَ يَكْتَفُونَ بِطَاعَتِي كَمَا يَكْتَفِي الصَّبِيُّ الصَّغِيرُ بِاللَّبَنِ الَّذِينَ يَأْوُونَ إِلَى مَسَاجِدِي كَمَا تَأْوِي النُّسُورُ إِلَى أَوْكَارِهَا وَ الَّذِينَ يَغْضَبُونَ لِمَحَارِمِي إِذَا اسْتُحِلَّتْ مِثْلَ النَّمِرِ إِذَا حَرِدَ.
He-asws said: ‘Allah-azwj Revealed to him-as: “Ones their hearts are clean, and the dust in their hands (poverty), those who are mentioning My-azwj Majesty when they mention their Lord‑azwj, those who are sufficing with My-azwj obedience like what the young child suffices with the milk, those who are sheltering to My-azwj Masjid like what the eagles shelter to their nests, and those who are angered to My-azwj Prohibitions are being legalised, like the tiger when it is angered”’[43]
تتميم و ترك أحاديث الدنيا و القصص الباطلة فيه فَقَدْ رُوِيَ فِي الْحَسَنِ أَنَ أَمِيرَ الْمُؤْمِنِينَ ع رَأَى قَاصّاً فِي الْمَسْجِدِ فَضَرَبَهُ بِالدِّرَّةِ وَ طَرَدَهُ.
Completeness (Ahadeeth only) – And the neglect of worldly discussion and the false stories in it. It has been reported in Al-Hassan (good Hadeeth), ‘Amir Al-Momineen-asws was a story teller in the Masjid. He-asws struck him with the whip and expelled him’.
الْحَلَبِيُ قَالَ: سَأَلْتُهُ عَنِ الْمَسَاجِدِ الْمُظَلَّلَةِ يُكْرَهُ الْقِيَامُ فِيهَا قَالَ نَعَمْ وَ لَكِنْ لَا يَضُرُّكُمُ الصَّلَاةُ فِيهَا الْيَوْمَ.
Al-Halby said, ‘I asked him-asws about the shaded Masjids, ‘The standing in it is disliked?’ He‑asws said: ‘Yes, but the Salat in it does not harm you today’’.
باب 31 صلاة التحية و الدعاء عند الخروج إلى الصلاة و عند دخول المسجد و عند الخروج منه
CHAPTER 31 – THE SALUTATION SALAT, AND THE SUPPLICATION DURING GOING OUT TO THE SALAT, AND AT ENTERING THE MASJID, AND AT EXITING FROM IT
1- مَجَالِسُ الصَّدُوقِ، فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: لَا تَجْعَلُوا الْمَسَاجِدَ طُرُقاً حَتَّى تُصَلُّوا فِيهَا رَكْعَتَيْنِ.
(The book) ‘Majaalis’ Al Sadouq –
‘Among prohibitions of the Prophet-saww, he-saww said: ‘Do not make the Masjids as road until you have prayed two Cycles Salat in it’’.[44]
2- الْخِصَالُ، وَ مَعَانِي الْأَخْبَارِ، عَلِيُّ بْنُ عَبْدِ اللَّهِ الْأَسْوَارِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ قَيْسٍ عَنْ عَمْرِو بْنِ حَفْصٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ أَسَدٍ عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنِ ابْنِ جَرِيرٍ عَنْ عَطَاءٍ عَنْ عُتْبَةَ بْنِ عُمَيْرٍ اللَّيْثِيِّ عَنْ أَبِي ذَرٍّ ره قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ فِي الْمَسْجِدِ جَالِسٌ وَحْدَهُ فَاغْتَنَمْتُ خَلْوَتَهُ فَقَالَ لِي يَا أَبَا ذَرٍّ لِلْمَسْجِدِ تَحِيَّةٌ
(The book) ‘Al Khisaal’, and ‘Ma’any Al Akhbaar’ – Ali Bin Abdullah Al Aswary, from Ahmad Bin Muhammad Bin Qays, from Amro Bin Hafs, from Abdullah Bin Muhammad Bin Asad, from Al-Husayn Bin Ibrahim, from Yahya Bin Saeed, from Ibn Jareer, from Ata’a, from Utbah Bin Ameyr Al Laysi,
‘From Abu Zarr-ra having said, ‘I entered to see Rasool-Allah-saww and he-saww was seated alone in the Masjid. I-ra felt gloomy at his-saww isolation. He-saww said to me-ra: ‘O Abu Zarr-ra! There is a salutation for the Masjid’.
قُلْتُ وَ مَا تَحِيَّتُهُ
I-ra said, ‘And what is it’s salutation?’
قَالَ رَكْعَتَانِ تَرْكَعُهُمَا الْخَبَرَ.
He-saww said: ‘Two Cycles of Salat you perform’ – the Hadeeth’’.[45]
3- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ هِلَالِ بْنِ مُحَمَّدٍ الْحَفَّارِ عَنْ إِسْمَاعِيلَ بْنِ عَلِيٍّ الدِّعْبِلِيِّ عَنْ أَبِيهِ عَلِيِّ بْنِ دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: كَانَ الصَّادِقُ ع يَقُولُ إِذَا خَرَجَ إِلَى الصَّلَاةِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ السَّائِلِينَ لَكَ وَ بِحَقِّ مَخْرَجِي هَذَا فَإِنِّي لَمْ أَخْرُجْ أَشَراً وَ لَا بَطَراً وَ لَا رِئَاءً وَ لَا سُمْعَةً وَ لَكِنْ خَرَجْتُ ابْتِغَاءَ رِضْوَانِكَ وَ اجْتِنَابَ سَخَطِكَ فَعَافِنِي بِعَافِيَتِكَ مِنَ النَّارِ.
(The book) ‘Majaalis’ of Ibn Al Sheykh, from his father, from Hilal Bin Muhammad Al Haffar, from Ismail Bin Ali Al Deobaly, from his father Ali Bin Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Al-Sadiq-asws had said when he-asws went out to the Salat: ‘O Allah-azwj! I-asws ask You-azwj by the right of the beggars to You-azwj, and the right of this coming out of mine-asws! I-asws have neither come out for evil, nor for vanity, nor for showing off, nor for reputation, but I-asws have come out seeking Your-azwj Satisfaction and staying away from Your-azwj Annoyance, so Protect me-asws with Your-azwj Protection from the Fire’’.[46]
4- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ دَخَلَ سُوقَ جَمَاعَةٍ وَ مَسْجِدَ أَهْلِ نَصْبٍ فَقَالَ مَرَّةً وَاحِدَةً أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ اللَّهُ أَكْبَرُ كَبِيراً وَ الْحَمْدُ لِلَّهِ كَثِيراً وَ سُبْحَانَ اللَّهِ بُكْرَةً وَ أَصِيلًا وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ أَهْلِ بَيْتِهِ عَدَلَتْ حَجَّةً مَبْرُورَةً.
(The book) ‘Al Mahasin’ – from Ali Bin Al Hakam, from Aasim Bin Humeyd, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One who enters a community market and a Masjid of the Nasibi (hostile) people, so he says one time, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and Allah-azwj is Greatest, Great, and the Praise is for Allah-azwj a lot, and Glory be to Allah-azwj morning and evening, and there is neither Might nor Strength except with Allah-azwj, and may Allah-saww Send Salawaat upon Muhammad-saww and his-saww Progeny-asws and People-asws of his-saww Household’ – it will equate to an accomplished (Accepted) Hajj’’.[47]
5- كِتَابُ صِفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ عَنْ عُمَرَ بْنِ سَعْدٍ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُبَيْدٍ وَ غَيْرِهِ قَالُوا لَمَّا دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْكُوفَةَ أَقْبَلَ حَتَّى دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ ثُمَّ صَعِدَ الْمِنْبَرَ الْخَبَرَ.
(The book) ‘Kitab Siffeen’ of Nast Bin Muzahim, from Umar Bin Sa’ad, from Al Haris Bin Haseyra, from Abdul Rahman Bin Ubey and others who said,
‘When Amir Al-Momineen-asws entered Al-Kufa, he-asws came until he-asws entered the Masjid. He-asws prayed two Cycles Salat, then ascended the pulpit’ – the Hadeeth’’.[48]
6- عُدَّةُ الدَّاعِي، وَ أَعْلَامُ الدِّينِ، عَنْ سَمُرَةَ بْنِ جُنْدَبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَوَضَّأَ ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَقَالَ حِينَ يَخْرُجُ مِنْ بَيْتِهِ بِسْمِ اللَّهِ الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ هَدَاهُ اللَّهُ إِلَى الصَّوَابِ لِلْإِيمَانِ
(The book) ‘Uddat Al Daie’, and ‘A’lam Al Deen’ – from Samurah Bin Jundab who said,
‘Rasool-Allah-saww said: ‘One who performs Wud’u, then goes out to the Masjid so he says when he goes out from his house, ‘In the Name of Allah-azwj Who Created me, The One Who Created me, so He Guides me [26:78]’, Allah-azwj will Guide him to the correctness of the Eman.
وَ إِذَا قَالَ وَ الَّذِي هُوَ يُطْعِمُنِي وَ يَسْقِينِ أَطْعَمَهُ اللَّهُ مِنْ طَعَامِ الْجَنَّةِ وَ سَقَاهُ مِنْ شَرَابِ الْجَنَّةِ
And when he says, ‘And the One Who Feeds me and Quenches me [26:79]’, Allah-azwj will Feed him from the food of Paradise and Quench him from the drink of Paradise.
وَ إِذَا قَالَ وَ إِذا مَرِضْتُ فَهُوَ يَشْفِينِ جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ كَفَّارَةً لِذُنُوبِهِ
And when he says, ‘And when I am sick, He Heals me [26:80]’, Allah-azwj Mighty and Majestic will Make it an atonement for his sins.
وَ إِذَا قَالَ وَ الَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ أَمَاتَهُ اللَّهُ عَزَّ وَ جَلَّ مَوْتَةَ الشُّهَدَاءِ وَ أَحْيَاهُ حَيَاةَ السُّعَدَاءِ
And when he says, ‘And the One Who will Cause me to die, then Revive me [26:81]’, Allah‑azwj Mighty and Majestic will Cause him to die the death of a martyr, and Cause him to live the life of a fortunate one.
وَ إِذَا قَالَ وَ الَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ غَفَرَ اللَّهُ عَزَّ وَ جَلَّ خَطَاءَهُ كُلَّهُ وَ إِنْ كَانَ أَكْبَرَ مِنْ زَبَدِ الْبَحْرِ
And when he says, ‘And the One Who, I hope will Forgive my mistakes for me on the Day of Religion [26:82]’, Allah-azwj Mighty and Majestic will Forgive his mistakes (sins), all of them, and even if more than foam of the sea.
وَ إِذَا قَالَ رَبِّ هَبْ لِي حُكْماً وَ أَلْحِقْنِي بِالصَّالِحِينَ وَهَبَ اللَّهُ لَهُ حُكْماً وَ عِلْماً وَ أَلْحَقَهُ بِصَالِحِ مَنْ مَضَى وَ صَالِحِ مَنْ بَقِيَ
And when he says, ‘Lord! Endow to me wisdom, and join me with the righteous ones [26:83]’. Allah-azwj will Grant wisdom and knowledge to him, and Joins him with righteous ones of the past and righteous ones who remain.
وَ إِذَا قَالَ وَ اجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي وَرَقَةٍ بَيْضَاءَ أَنَّ فُلَانَ بْنَ فُلَانٍ مِنَ الصَّادِقِينَ
And when he says, ‘And Make for me a truthful tongue among the latter ones [26:84]’, Allah‑azwj Mighty and Majestic will Write for him in a white paper: ‘So and so, son of so and so, is from the truthful ones’.
وَ إِذَا قَالَ وَ اجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ مَنَازِلَ فِي الْجَنَّةِ
And when he says, ‘And Make me to be from the inheritors of the Blissful Garden [26:85]’, Allah-azwj Mighty and Majestic will Grant him dwellings in the Paradise.
وَ إِذَا قَالَ وَ اغْفِرْ لِأَبَوَيَّ غَفَرَ اللَّهُ لِأَبَوَيْهِ.
And when he-asws says, ‘And Forgive my parents’, Allah-azwj will Forgive his parents’’.[49]
7- كِتَابُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ شُرَيْحٍ، عَنْ عُبَيْدِ بْنِ شُعَيْبٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا دَخَلْتَ الْمَسْجِدَ وَ أَنْتَ تُرِيدُ أَنْ تَجْلِسَ فَلَا تَدْخُلْهُ إِلَّا طَاهِراً وَ إِذَا دَخَلْتَهُ فَاسْتَقْبِلِ الْقِبْلَةَ ثُمَّ ادْعُ اللَّهَ وَ سَلْهُ وَ سَمِّ حِينَ تَدْخُلُهُ وَ احْمَدِ اللَّهَ وَ صَلِّ عَلَى النَّبِيِّ ص.
The book of Ja’far Bin Muhammad Bin Shureyh, from Ubeyd Bin Shueyb, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘When you enter the Masjid and you want to be seated, do not enter it except as clean, and when you do enter it, face the Qiblah, then supplicate to Allah-azwj and ask Him-azwj, and say ‘Bismillah’ when you enter it, and praise Allah-azwj and send Salawaat upon the Prophet-saww’’.[50]
8- التَّهْذِيبُ، مُرْسَلًا مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ سَمِّ حِينَ تَدْخُلُهُ.
(The book) ‘Al Tahzeeb’ –
‘With an unbroken chain, similar to it, except in it is: ‘And say ‘Bismillah’ when you enter it’’.[51]
وَ مِنْهُ فِي الْمُوَثَّقِ عَنْ سَمَاعَةَ قَالَ: إِذَا دَخَلْتَ الْمَسْجِدَ فَقُلْ بِسْمِ اللَّهِ وَ السَّلَامُ عَلَى رَسُولِ اللَّهِ سَلَامُ اللَّهِ وَ سَلَامُ مَلَائِكَتِهِ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ السَّلَامُ عَلَيْهِمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ رَبِّ اغْفِرْ لِي ذُنُوبِي وَ افْتَحْ لِي أَبْوَابَ فَضْلِكَ-
And from him, in ‘Al Mowsiq’ (trusted Hadeeth), from Sama’at who said,
‘When you enter the Masjid, then say, ‘In the Name of Allah-azwj, and the greeting be unto Rasool-Allah-saww, the Greeting of Allah-azwj and greetings of His-azwj Angels be unto Muhammad-saww and Progeny-asws of Muhammad, and the Greeting be upon them-asws and Mercy of Allah-azwj, and His-azwj Blessings! Lord-azwj, Forgive my sins for me and Open the doors of Your-azwj Grace for me!’
وَ إِذَا خَرَجْتَ فَقُلِ اللَّهُمَّ اغْفِرْ لِي وَ افْتَحْ لِي أَبْوَابَ فَضْلِكَ.
And when you exit, then say, ‘O Allah-azwj! Forgive me and Open doors of Your-azwj Grace for me!’’[52]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ: إِذَا دَخَلْتَ الْمَسْجِدَ فَقُلِ اللَّهُمَّ اغْفِرْ لِي وَ افْتَحْ أَبْوَابَ رَحْمَتِكَ وَ إِذَا خَرَجْتَ فَقُلِ اللَّهُمَّ اغْفِرْ لِي وَ افْتَحْ أَبْوَابَ فَضْلِكَ.
And from him,
From Abdullah son of Al-Hassan-asws who said, ‘When you enter the Masjid, then say, ‘O Allah‑azwj! Forgive me and Open doors of Your-azwj Mercy for me!’ And when you exit, then say, ‘O Allah-azwj! Forgive me and open doors of Your-azwj Grace for me’’.[53] (See H 11 below and H 14))
وَ مِنْهُ فِي الْحَسَنِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلْتَ الْمَسْجِدَ فَصَلِّ عَلَى النَّبِيِّ ص وَ إِذَا خَرَجْتَ فَافْعَلْ ذَلِكَ.
And from him in ‘Al-Hassan’ (good Hadeeth), from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘When you enter the Masjid, send Salawaat unto the Prophet-saww, and when you exit, do that (as well)’’.[54]
وَ مِنْهُ فِي الْمَجْهُولِ عَنْ يُونُسَ عَنْهُمْ ع قَالَ: الْفَضْلُ فِي دُخُولِ الْمَسْجِدِ أَنْ تَبْدَأَ بِرِجْلِكَ الْيُمْنَى إِذَا دَخَلْتَ وَ بِالْيُسْرَى إِذَا خَرَجْتَ.
And from him, in ‘Al Majhoul’ (Hadeeth by unknown narrators), from Yunus,
‘From them-asws having said: ‘The merit in entering the Masjid is that you begin with your right leg when you enter, and with the left leg when you exit’’.[55]
9- فَلَاحُ السَّائِلِ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ سَعْدٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِي جَعْفَرٍ الْعَطَّارِ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص إِذَا صَلَّى أَحَدُكُمُ الْمَكْتُوبَةَ وَ خَرَجَ مِنَ الْمَسْجِدِ فَلْيَقِفْ بِبَابِ الْمَسْجِدِ ثُمَّ لْيَقُلِ اللَّهُمَّ دَعَوْتَنِي فَأَجَبْتُ دَعْوَتَكَ وَ صَلَّيْتُ مَكْتُوبَكَ وَ انْتَشَرْتُ فِي أَرْضِكَ كَمَا أَمَرْتَنِي فَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَمَلَ بِطَاعَتِكَ وَ اجْتِنَابَ مَعْصِيَتِكَ وَ الْكَفَافَ مِنَ الرِّزْقِ بِرَحْمَتِكَ.
(The book) ‘Falah Al Saail’ – from Muhammad Bin Ali Bin Sa’ad Al Kufy, from Muhammad Bin Yaqoub Al Kulayni, from Al-Husayn Bin Muhammad, from his uncle Abdullah Bin Aamir, from Ali Bin Mahziyar, from Ja’far Bin Muhammad Al Hashimy, from Abu Ja’far Al Attar, a sheykh from the people of Al Medina,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Rasool-Allah-saww said: ‘When one of you prays the Prescribed (obligatory) Salat and exits from the Masjid, let him pause at the door of the Masjid, then let him say, ‘O Allah-azwj! You-azwj Called me so I answered Your-azwj Call, and I have prayed the Prescribed Salat and am dispersing in Your-azwj earth just as You-azwj have Commanded me, therefore I ask You-azwj from Your-azwj Grace, the working in Your-azwj obedience, and shunning Your-azwj disobedience, and the sufficient from the sustenance by Your-azwj Mercy!’’[56]
10- مِصْبَاحُ الشَّيْخِ، إِذَا خَرَجَ مِنَ الْمَسْجِدِ فَلْيَقُلْ وَ ذَكَرَ الدُّعَاءَ ثُمَّ قَالَ دُعَاءً آخَرَ اللَّهُمَّ إِنِّي صَلَّيْتُ مَا افْتَرَضْتَ وَ فَعَلْتُ مَا إِلَيْهِ نَدَبْتَ وَ دَعَوْتُ كَمَا أَمَرْتَ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ
(The book) ‘Misbah’ of the sheykh –
‘When he exits from the Masjid, let him say’ – and he-asws mentioned the supplication, then said another supplication: ‘O Allah-azwj! When you have prayed the Salat what is obligated and have don what you had lamented to, and supplicated like what you have been Commanded, then send Salat upon Muhammad-saww and Progeny-asws of Muhammad-saww.
وَ أَنْجِزْ لِي مَا ضَمِنْتَ وَ اسْتَجِبْ لِي كَمَا وَعَدْتَ سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَ سَلامٌ عَلَى الْمُرْسَلِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
(And say), ‘And Fulfil for me what You-azwj have Guaranteed and Obligated for me like what You-azwj have Promised. Glorious is your Lord, the Lord of Might, from what they are ascribing [37:180] And greetings be upon the Rasools [37:181] And the Praise is for Allah, Lord of the Worlds [37:182].
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ وَ فَضْلِكَ وَ أَغْلِقْ عَنِّي أَبْوَابَ مَعْصِيَتِكَ وَ سَخَطِكَ.
O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Open doors of Your-azwj Mercy and Your-azwj Grace for me, and Close doors of disobedience to You-azwj and annoying You-azwj, from me!’’[57]
11- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنِ ابْنِ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ بُكَيْرٍ عَنِ الْفَضْلِ بْنِ حُبَابٍ عَنْ مُسَدَّدٍ عَنْ عَبْدِ الْوَارِثِ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ عَنْ جَدَّتِهِ قَالَتْ كَانَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ الْمَسْجِدَ صَلَّى عَلَى النَّبِيِّ ص وَ قَالَ اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي وَ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ-
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Ibn Hammawiya, from Muhammad Bin Muhammad Bin Bukeyr, from Al Fazl Bin Hubab, from Musaddid, from Abdul Waris, from Lays Bin Abu Suleym,
‘From Abdullah son of Al-Hassan-asws, from his mother Fatima, from his grandmother-asws who said, ‘Whenever Rasool-Allah-saww entered the Masjid, he-saww sent Salawaat unto the Prophet‑saww (and Progeny-asws of Muhammad-saww) and said: ‘O Allah-azwj! Forgive my-saww (nations’) sins for me-saww and Open doors of Your‑azwj Mercy for me-saww!’
وَ إِذَا خَرَجَ صَلَّى عَلَى النَّبِيِّ ص وَ قَالَ اللَّهُمَّ اغْفِرْ لِي ذُنُوبِي وَ افْتَحْ لِي أَبْوَابَ فَضْلِكَ.
And when he-saww exited, he-saww sent Salawaat upon the Prophet-saww and (Progeny-asws of Muhammad-saww) and said: ‘O Allah-azwj! Forgive my-saww (nations’) sins for me-saww and Open doors of Your-azwj Grace for me!’’[58] (Recording error see H 14 below)
12- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع أَنَّهُ كَانَ إِذَا دَخَلَ الْمَسْجِدَ قَالَ بِسْمِ اللَّهِ وَ بِاللَّهِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ-
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws, whenever he-asws entered the Masjid, he-asws said: ‘In the Name of Allah-azwj! The greeting be unto you-saww, O Prophet-saww, and Mercy of Allah-azwj and His-azwj Blessings! The greeting be upon us-asws and upon the righteous servants of Allah-azwj!’
وَ كَانَ يَقُولُ مِنْ حَقِّ الْمَسْجِدِ إِذَا دَخَلْتَهُ أَنْ تُصَلِّيَ فِيهِ رَكْعَتَيْنِ وَ مِنْ حَقِّ الرَّكْعَتَيْنِ أَنْ تَقْرَأَ فِيهِمَا بِأُمِّ الْقُرْآنِ وَ مِنْ حَقِّ الْقُرْآنِ أَنْ تَعْمَلَ بِمَا فِيهِ.
And he-asws had said: ‘It is from the rights of the Masjid when you enter it, you should pray two Cycles Salat in it, and from the rights of the two Cycles Salat is that you recite in them the Mother of the Book (Surah Al-Fatiha), and it is from the right of the Quran that you work with what is in it’’.[59]
13- الْهِدَايَةُ، قَالَ الصَّادِقُ ع إِذَا دَخَلْتَ الْمَسْجِدَ فَأَدْخِلْ رِجْلَكَ الْيُمْنَى وَ صَلِّ عَلَى النَّبِيِّ وَ آلِهِ وَ إِذَا خَرَجْتَ فَأَخْرِجْ رِجْلَكَ الْيُسْرَى وَ صَلِّ عَلَى النَّبِيِّ وَ آلِهِ.
(The book) ‘Al Hidaya’ –
‘Al-Sadiq-asws said: ‘When you enter the Masjid, then enter your right leg and send Salawaat unto the Prophet-saww and his-saww Progeny-asws; and when you exit, then bring out your left leg and send Salawaat unto the Prophet-saww and his-saww Progeny-asws’’.[60]
14- كِتَابُ الْإِمَامَةِ، لِمُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ أَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ حُمَيْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ أَبَانٍ عَنْ قُطْبِ بْنِ زِيَادٍ عَنْ لَيْثِ بْنِ سُلَيْمٍ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ فَاطِمَةَ الصُّغْرَى عَنْ أَبِيهَا عَنْ فَاطِمَةَ الْكُبْرَى ابْنَةِ رَسُولِ اللَّهِ ص أَنَّ النَّبِيَّ ص كَانَ إِذَا دَخَلَ الْمَسْجِدَ يَقُولُ بِسْمِ اللَّهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَاغْفِرْ ذُنُوبِي وَ افْتَحْ أَبْوَابَ رَحْمَتِكَ-
(The book) ‘Kitab Al Imamah’ of Muhammad Bin Jareer Al Tabari, from Abu Al Mufazzal Muhammad Bin Abdullah, from Muhammad Bin Haroun Bin Humeyd, from Abdullah Bin Umar Bin Aban, from Qutub Bin Ziyad, from Lays Bin Suleym,
‘From Abdullah son of Al-Hassan-asws, from Fatima Al-Sugra-as, from her-as father-asws, from Fatima Al-Kubra-as, daughter-as of Rasool-Allah-saww, ‘Whenever the Prophet-saww entered the Masjid, he-saww said: ‘In the Name of Allah-azwj! O Allah-azwj! Send Salawaat upon Muhammad‑saww and Progeny-asws of Muhammad-saww! Forgive my-saww sins and Open doors of Your-azwj Mercy!’
وَ إِذَا خَرَجَ يَقُولُ بِسْمِ اللَّهِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ ذُنُوبِي وَ افْتَحْ لِي أَبْوَابَ فَضْلِكَ.
And when he-saww exited, he-saww said: ‘In the Name of Allah-azwj! O Allah-azwj Send Salawaat unto Muhammad-saww and (Progeny-asws of Muhammad-saww) Forgive my-saww (nations’) sins, and Open doors of Your-azwj Grace for me-saww!’’[61] (Recording error see first part of H 14)
15- الْمُقْنِعُ، إِذَا أَتَيْتَ الْمَسْجِدَ فَأَدْخِلْ رِجْلَكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ قُلِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْتَحْ لَنَا بَابَ رَحْمَتِكَ وَ اجْعَلْنَا مِنْ عُمَّارِ مَسَاجِدِكَ جَلَّ ثَنَاءُ وَجْهِكَ-
(The book) ‘Al Muqnie’ –
‘When you go to the Masjid, then enter your right leg before the left, and say, ‘The greeting be unto you-saww, O Prophet-saww, and Mercy of Allah-azwj, and His-azwj Blessings! O Allah-azwj! Send Salawaat unto Muhammad-saww and Progeny-asws of Muhammad-saww, and Open for us doors of Your-azwj Mercy, and Make us from the ones spending time in Your-azwj Masjid, Majestic is Praise of Your-azwj Face!’
فَإِذَا أَرَدْتَ أَنْ تَخْرُجَ فَأَخْرِجْ رِجْلَكَ الْيُسْرَى قَبْلَ الْيُمْنَى وَ قُلِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْتَحْ لَنَا بَابَ فَضْلِكَ.
When you want to exit, then bring out your left leg before the right, and say, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Open for us doors of Your-azwj Grace!’’[62]
الْفَقِيهُ، مِثْلَهُ إِلَّا أَنَّهُ قَالَ فِي دُعَاءِ الدُّخُولِ بِسْمِ اللَّهِ وَ بِاللَّهِ السَّلَامُ عَلَيْكَ- إِلَى آخِرِ الدُّعَاءِ.
(The book) ‘Al Faqeeh’ –
‘Similar to it, except he-asws said in a supplication of entering (the Masjid): ‘In the Name of Allah-azwj, and by Allah-azwj! The greeting be unto you-saww’ – up to end of the supplication’’.[63]
16- مَكَارِمُ الْأَخْلَاقِ، إِذَا دَخَلْتَ الْمَسْجِدَ فَقَدِّمْ رِجْلَكَ الْيُمْنَى وَ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ وَ إِلَى اللَّهِ وَ خَيْرُ الْأَسْمَاءِ كُلِّهَا لِلَّهِ تَوَكَّلْتُ عَلَى اللَّهِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
(The book) ‘Makarim Al Akhlaq’ –
‘When you enter the Masjid, forward your right leg and say, ‘In the Name of Allah-azwj, and by Allah-azwj, and from Allah-azwj, and to Allah-azwj, and best of the Names all of them are for Allah‑azwj! I rely upon Allah-azwj, there is neither any might nor strength except with Allah-azwj!
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْتَحْ لِي بَابَ رَحْمَتِكَ وَ تَوْبَتِكَ وَ أَغْلِقْ عَنِّي أَبْوَابَ مَعْصِيَتِكَ وَ اجْعَلْنِي مِنْ زُوَّارِكَ وَ عُمَّارِ مَسَاجِدِكَ وَ مِمَّنْ يُنَاجِيكَ بِاللَّيْلِ وَ النَّهَارِ وَ مِنَ الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ وَ ادْحَرْ عَنِّي الشَّيْطَانَ الرَّجِيمَ وَ جُنُودَ إِبْلِيسَ أَجْمَعِينَ-
O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Open doors of Your-azwj Mercy and Your-azwj Forgiveness for me, and Close from me doors of disobeying You-azwj, and Make me from Your-azwj visitors and ones spending time in Your-azwj Masjids, and from the ones whispering to You-azwj at night and day, and from the ones who are fearful in their Salats, and Keep away from me the Pelted Satan-la and armies of Iblees-la, altogether!’
ثُمَّ اقْرَأْ آيَةَ الْكُرْسِيِّ وَ الْمُعَوِّذَتَيْنِ وَ سَبِّحِ اللَّهَ سَبْعاً وَ احْمَدِ اللَّهَ سَبْعاً وَ كَبِّرِ اللَّهَ سَبْعاً وَ هَلِّلِ اللَّهَ سَبْعاً
The recite Ayat Al-Kursi (2:255), and ‘Al-Mawazateyn’ (Chapters 113 & 114), and (Surah) Al-A’la (seven times), and praise Allah-azwj seven times, and extoll Greatness of Allah-azwj seven times, and proclaim Oneness of Allah-azwj seven times.
ثُمَّ قُلِ اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا هَدَيْتَنِي وَ لَكَ الْحَمْدُ عَلَى مَا فَضَّلْتَنِي وَ لَكَ الْحَمْدُ عَلَى مَا شَرَّفْتَنِي وَ لَكَ الْحَمْدُ عَلَى كُلِّ بَلَاءٍ حَسَنٍ أَبْلَيْتَنِي
Then say, ‘O Allah-azwj! For You-azwj is the Praise upon what You-azwj Guided me to, and for You‑azwj is the Praise upon what You-azwj Graced me, and for You-azwj is the Praise upon what You-azwj Ennobled me, and for You-azwj is the Praise upon every affliction the goodness of what You-azwj Afflicted me!
اللَّهُمَّ تَقَبَّلْ صَلَاتِي وَ دُعَائِي وَ طَهِّرْ قَلْبِي وَ اشْرَحْ صَدْرِي وَ تُبْ عَلَيَ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ.
O Allah-azwj! Accept my Salat and my supplication, and Purify my heart and Expand my chest, and Turn to me, surely You are the Oft-turning, the Merciful [2:128]’’.[64]
مِصْبَاحُ الشَّيْخِ، فَإِذَا أَرَادَ دُخُولَ الْمَسْجِدِ قَدَّمَ رِجْلَهُ الْيُمْنَى قَبْلَ الْيُسْرَى وَ قَالَ بِسْمِ اللَّهِ وَ بِاللَّهِ إِلَى قَوْلِهِ وَ جُنُودَ إِبْلِيسَ أَجْمَعِينَ.
(The book) ‘Misbah’ of the Sheykh,
‘When he wants to enter the Masjid, he should forward his right leg before the left, and say, ‘In the Name of Allah-azwj, and by Allah-azwj’ – up to his-asws words – ‘And armies of Iblees-la in their entirety’’.[65]
17- الْمَكَارِمُ، وَ لَا تَجْلِسْ فِي الْمَسْجِدِ حَتَّى تُصَلِّيَ رَكْعَتَيْنِ تَحِيَّةَ الْمَسْجِدِ وَ إِنْ لَمْ تَكُنْ صَلَّيْتَ رَكْعَتَيِ الْفَجْرِ أَجْزَأَكَ أَدَاؤُهُمَا عَنِ التَّحِيَّةِ-
(The book) ‘Al Makarim’ –
‘And do not sit in the Masjid until you pray two Cycles Salat as salutation to the Masjid, and if you had not prayed two Cycles of Al-Fajr Salat, count these two from the salutation (Salat).
فَإِذَا أَرَدْتَ الْخُرُوجَ مِنَ الْمَسْجِدِ فَقُلِ اللَّهُمَّ دَعَوْتَنِي فَأَجَبْتُ دَعْوَتَكَ- إِلَى آخِرِ مَا مَرَّ مِنْ فَلَاحِ السَّائِلِ-
When you want to exit from the Masjid, then say, ‘O Allah-azwj! You-azwj Called me, so I answered Your-azwj Call’ – up to end of what has parred from (the book) ‘Falaah Al-Saail’.
ثُمَّ قَالَ وَ قَدِّمْ رِجْلَكَ الْيُسْرَى فِي الْخُرُوجِ مِنَ الْمَسْجِدِ وَ قُلِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْتَحْ لَنَا بَابَ فَضْلِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.
Then he-asws said: ‘And forward your left leg during the exiting from the Masjid, and say, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Open doors of Your-azwj Grace and Your-azwj Mercy for us, O most Merciful of the merciful ones!’’[66]
18- فَلَاحُ السَّائِلِ، إِذَا أَرَادَ دُخُولَ الْمَسْجِدِ اسْتَقْبَلَ الْقِبْلَةَ وَ قَالَ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ ثُمَّ ذَكَرَ كَمَا فِي الْمَكَارِمِ إِلَى قَوْلِهِ وَ جُنُودَ إِبْلِيسَ أَجْمَعِينَ وَ قَدِّمْ رِجْلَكَ الْيُمْنَى قَبْلَ الْيُسْرَى وَ ادْخُلْ وَ قُلِ اللَّهُمَّ افْتَحْ لِي بَابَ رَحْمَتِكَ وَ تَوْبَتِكَ وَ أَغْلِقْ عَنِّي بَابَ سَخَطِكَ وَ بَابَ كُلِّ مَعْصِيَةٍ هِيَ لَكَ
(The book) ‘Falaah Al Saail’ –
‘When you want to enter the Masjid, face the Qiblah and say: ‘In the Name of Allah-azwj, and by Allah-azwj, and from Allah-azwj’, then he mentioned like what it is in (the book) ‘Al-Karaim up to his-asws words: ‘And armies of Iblees-la in their entirety, and forward your right leg before the left and enter, and say, ‘O Allah-azwj! Open doors of Your-azwj Mercy, and Your-azwj Forgiveness, and Close from me door of Your-azwj Annoyance, and door of every disobedience which is to You-azwj.
اللَّهُمَّ أَعْطِنِي فِي مَقَامِي هَذَا جَمِيعَ مَا أَعْطَيْتَ أَوْلِيَاءَكَ مِنَ الْخَيْرِ وَ اصْرِفْ عَنِّي جَمِيعَ مَا صَرَفْتَهُ عَنْهُمْ مِنَ الْأَسْوَاءِ وَ الْمَكَارِهِ
O Allah-azwj! Give me in this place of mine, entirety of good what You-azwj Give Your-azwj friends, and Turn away from me entirety of the evils and abhorrence(s) You-azwj Turn away from them.
رَبَّنا لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا رَبَّنا وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا … وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ اعْفُ عَنَّا وَ اغْفِرْ لَنا وَ ارْحَمْنا أَنْتَ مَوْلانا فَانْصُرْنا عَلَى الْقَوْمِ الْكافِرِينَ
‘Our Lord! Do not Seize us if we forget or we make a mistake. Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us. Our Lord! And do not Load upon us what we have no strength for us with it; and Pardon (our sins) for us and have Mercy on us. You are our Master, therefore Help us against the Kafir people’. [2:286].
اللَّهُمَّ افْتَحْ مَسَامِعَ قَلْبِي لِذِكْرِكَ وَ ارْزُقْنِي نَصْرَ آلِ مُحَمَّدٍ وَ ثَبِّتْنِي عَلَى أَمْرِهِمْ وَ صَلِّ مَا بَيْنِي وَ بَيْنَهُمْ وَ احْفَظْهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ وَ عَنْ أَيْمَانِهِمْ وَ عَنْ شَمَائِلِهِمْ وَ امْنَعْهُمْ أَنْ يُوصَلَ إِلَيْهِمْ بِسُوءٍ
O Allah-azwj! Open ears of my heart for Your-azwj Zikr and Grace me helping Progeny-asws of Muhammad-saww, and Affirm me upon their-asws matter, and Connect what is between me and them-asws, and Protect them-asws from their-asws front, and from their-asws back, and from their‑asws right, and from their-asws left, and Defend them-asws from evil arriving to them-asws.
اللَّهُمَّ إِنِّي زَائِرُكَ فِي بَيْتِكَ وَ عَلَى كُلِّ مَأْتِيٍّ حَقٌّ لِمَنْ أَتَاهُ وَ زَارَهُ وَ أَنْتَ أَكْرَمُ مَأْتِيٍّ وَ خَيْرُ مَزُورٍ وَ خَيْرُ مَنْ طُلِبَتْ إِلَيْهِ الْحَاجَاتُ
O Allah-azwj! I am visiting You-azwj in Your-azwj house, and for every one come to there is a right for the one coming to him and visits him, and You-azwj are most Benevolent of the ones being come to, and best of the ones being visited, and best of the ones the needs can be sought to.
وَ أَسْأَلُكَ يَا اللَّهُ يَا رَحْمَانُ يَا رَحِيمُ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ وَ بِحَقِّ الْوَلَايَةِ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تُدْخِلَنِي الْجَنَّةَ وَ تَمُنَّ عَلَيَ بِفَكَاكِ رَقَبَتِي مِنَ النَّارِ.
And I ask You-azwj, O Allah-azwj, O Beneficent, O Merciful, by Your-azwj Mercy which is Capacious of all things, and by the right of Wilayah to Send Salawaat upon Muhammad-saww and Progeny‑asws of Muhammad-saww, and to Admit me into the Paradise, and Confer upon me the liberation of my neck from the Fire’’.[67]
19- جَامِعُ الْأَخْبَارِ، قَالَ رَسُولُ اللَّهِ ص إِذَا دَخَلَ الْمَسْجِدَ أَحَدُكُمْ يَضَعُ رِجْلَهُ الْيُمْنَى وَ يَقُولُ بِسْمِ اللَّهِ وَ عَلَى اللَّهِ تَوَكَّلْتُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ-
(The book) ‘Jamie Al Akhbaar’ –
‘Rasool-Allah-saww said: ‘When one of you enters the Masjid, he should place his right leg and say, ‘In the Name of Allah-azwj, and I rely upon Allah-azwj! There is neither any might nor strength except with Allah-azwj!’
وَ إِذَا خَرَجَ يَضَعُ رِجْلَهُ الْيُسْرَى وَ يَقُولُ بِسْمِ اللَّهِ وَ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ
And when he exits, he should place his leg and say, ‘In the Name of Allah-azwj, and I seek Refuge with Allah-azwj from the Pelted Satan-la!’’
ثُمَّ قَالَ يَا عَلِيُّ مَنْ دَخَلَ الْمَسْجِدَ وَ يَقُولُ كَمَا قُلْتُ تَقَبَّلَ اللَّهُ صَلَاتَهُ وَ كَتَبَ لَهُ بِكُلِّ رَكْعَةٍ صَلَّاهَا فَضْلَ مِائَةِ رَكْعَةٍ
Then he-saww said: ‘O Ali-asws! One who enters the Masjid and says like what I-saww said, Allah‑azwj will Accept his Salat and Write for him, with every Cycle of Salat he had prayed, merit of one hundred Cycles of Salat.
فَإِذَا خَرَجَ يَقُولُ مِثْلَ مَا قُلْتُ غَفَرَ اللَّهُ لَهُ الذُّنُوبَ وَ رَفَعَ لَهُ بِكُلِّ قَدَمٍ دَرَجَةً وَ كَتَبَ اللَّهُ لَهُ بِكُلِّ قَدَمٍ مِائَةَ حَسَنَةٍ
When he exits, and he says like what I-saww said, Allah-azwj will Forgive the sins for him, and Raise a rank for him with every step, and Allah-azwj will Write one hundred good deed with every step’.
وَ قَالَ ع إِذَا دَخَلَ الْعَبْدُ الْمَسْجِدَ فَقَالَ أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ قَالَ الشَّيْطَانُ إِنَّهُ كَسَرَ ظَهْرِي وَ كَتَبَ اللَّهُ لَهُ بِهَا عِبَادَةَ سَنَةٍ
And he-asws said: ‘When the servant enters the Masjid so he says, ‘I seek Refuge with Allah-azwj from the Pelted Satan-la, the Satan-la says, ‘He has broken my-la back!’, and Allah-azwj will Write for him worship of a year due to it.
وَ إِذَا خَرَجَ مِنَ الْمَسْجِدِ يَقُولُ مِثْلَ ذَلِكَ كَتَبَ اللَّهُ لَهُ بِكُلِّ شَعْرَةٍ عَلَى بَدَنِهِ مِائَةَ حَسَنَةٍ وَ رَفَعَ لَهُ مِائَةَ دَرَجَةٍ
And when he exits from the Masjid and he says like that, Allah-azwj will Write one hundred good deeds for him for every hair upon his body, and Raise a hundred ranks’.
وَ قَالَ ع إِذَا دَخَلَ الْمُؤْمِنُ الْمَسْجِدَ فَيَضَعُ رِجْلَهُ الْيُمْنَى قَالَتِ الْمَلَائِكَةُ غَفَرَ اللَّهُ لَكَ وَ إِذَا خَرَجَ فَوَضَعَ رِجْلَهُ الْيُسْرَى قَالَتِ الْمَلَائِكَةُ حَفِظَكَ اللَّهُ وَ قَضَى لَكَ الْحَوَائِجَ وَ جَعَلَ مُكَافَاتَكَ الْجَنَّةَ.
And he-asws said: ‘When the Momin enters the Masjid, so he places his right leg, the Angels say, ‘Allah-azwj has Forgiven (your sins) for you!’ And when he exits, so he places his left leg, the Angels say, ‘May Allah-azwj Protect you and Fulfil the needs for you, and Make your reciprocation be the Paradise’’.[68]
20- مَجَالِسُ الشَّيْخِ، جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ الْمُحَارِبِيِّ عَنْ صَالِحِ بْنِ مُوسَى الطَّلْحِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَبِيهَا عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا دَخَلَ الْمَسْجِدَ قَالَ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ-
(The book) ‘Majaalis’ of the Sheykh – a group, from Abu Al Mufazzal, from Muhammad Bin Jareer Al Tabari, from Muhammad Bin Ubeyd Al Muhariby, from Salih Bin Musa al Talhy,
‘From Abdullah son of Al-Hassan-asws, from his mother Fatima-as daughter of Al-Husayn-asws, from her-as father-asws, from Ali-asws: ‘Whenever Rasool-Allah-azwj entered the Masjid, he-saww said: ‘O Allah-azwj! Open doors of Your-azwj Mercy for me!’
فَإِذَا خَرَجَ قَالَ اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رِزْقِكَ.
And when he-saww exited, he-saww said: ‘O Allah-azwj! Open doors of Your-azwj sustenance for me‑saww!’’[69]
21- جَمَالُ الْأُسْبُوعِ، حَدَّثَ أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ هَارُونَ التَّلَّعُكْبَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ رَجَاءِ بْنِ يَحْيَى بْنِ سَامَانَ الْكَاتِبِ قَالَ هَذَا مِمَّا خَرَجَ مِنْ دَارِ صَاحِبِنَا وَ سَيِّدِنَا أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيٍّ صَاحِبِ الْعَسْكَرِ الْآخِرِ ع فِي سَنَةِ خَمْسٍ وَ خَمْسِينَ وَ مِائَتَيْنِ قَالَ: إِذَا أَرَدْتَ دُخُولَ الْمَسْجِدِ فَقَدِّمْ رِجْلَكَ الْيُسْرَى قَبْلَ الْيُمْنَى فِي دُخُولِكَ وَ قُلْ بِسْمِ اللَّهِ وَ بِاللَّهِ وَ مِنَ اللَّهِ
(The book) ‘Jamaal Al Usbou’ – It is narrated by Abu Al-Husayn Muhammad Bin Haroun Al Talakbury, from Muhammad Bin Abdullah, from Raja’a Bin Yahya Bin Samak the scribe who said,
‘This is from what emerged from the house of our Master-asws and our Chief Abu Muhammad Al-Hassan-asws Bin Ali-asws, Master-asws of Asker the last, in the year two hundred and fifty-five. He-asws said: ‘When you want to enter the Masjid, forward your right leg before left during your entering (recording error), and say, ‘In the Name of Allah-azwj, and by Allah-azwj, and from Allah-azwj’.
إِلَى قَوْلِهِ وَ جُنُودَ إِبْلِيسَ أَجْمَعِينَ كَمَا مَرَّ إِلَّا أَنَّ فِيهِ أَبْوَابَ رَحْمَتِكَ وَ فِيهِ وَ مِنَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ
Up to his-asws words: ‘And armies of Iblees-la in their entirety’ just like what has passed, except that in it is: ‘Doors of Your-azwj Mercy’, and in it is: ‘And those who are preserving upon their Salats [70:34]’.
ثُمَّ قَالَ فِي تَتِمَّةِ الرِّوَايَةِ فَإِذَا تَوَجَّهْتَ الْقِبْلَةَ فَقُلِ اللَّهُمَّ إِلَيْكَ تَوَجَّهْتُ وَ رِضَاكَ طَلَبْتُ وَ ثَوَابَكَ ابْتَغَيْتُ وَ لَكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ
Then he-asws said in continuation of the report: ‘When you face the Qiblah, then say, ‘O Allah‑azwj! I am turning to You-azwj and seeking Your-azwj Satisfaction and seeking Your-azwj Rewards, and I believe in You-azwj and have relied upon You-azwj!
اللَّهُمَّ افْتَحْ مَسَامِعَ قَلْبِي لِذِكْرِكَ وَ ثَبِّتْ قَلْبِي عَلَى دِينِكَ وَ دِينِ نَبِيِّكَ وَ لَا تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَ هَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ.
O Allah-azwj! Open ears of my heart to Your-azwj Zikr, and Affirm my heart upon Your-azwj religion and religion of Your-azwj Prophet-saww, and do not Let my heart deviate after You-azwj have Guided me, and Grant to me Mercy from You; surely You are the Bestower [3:8]’’.[70]
بيان: تقديم الرجل اليسرى في هذا الخبر مخالف لسائر الأخبار و أقوال الأصحاب و لعله من اشتباه النساخ أو الرواة.
Explanation – Forwarding the left leg in this Hadeeth is opposite to rest of the Ahadeeth and words of the companions. Perhaps it is from suspicions of the copiers or the reporters.
باب 32 القبلة و أحكامها
CHAPTER 32 – THE QIBLAH AND ITS RULINGS
الآيات
The Verses
البقرة وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ واسِعٌ عَلِيمٌ
(Surah) Al Baqarah: And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115]
و قال سبحانه سَيَقُولُ السُّفَهاءُ مِنَ النَّاسِ ما وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها قُلْ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ
And the Glorious Said: The fools among the people will be saying: ‘What has turned them away from their Qiblah which they were upon?’ Say: ‘For Allah is the East and the West; He Guides the one He so Desires to, to the Straight Path’ [2:142]
وَ كَذلِكَ جَعَلْناكُمْ أُمَّةً وَسَطاً لِتَكُونُوا شُهَداءَ عَلَى النَّاسِ وَ يَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ
And like that, We Made you (Imams) as an intermediary community in order for you (Imams) to become witnesses upon the people, and the Rasool to become a witness upon you. And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels; and even though it may be grievous, except upon those Guided by Allah. And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people. [2:143]
قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَ إِنَّ الَّذِينَ أُوتُوا الْكِتابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَ مَا اللَّهُ بِغافِلٍ عَمَّا يَعْمَلُونَ
We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; So turn then your face towards the Sacred Masjid; and wherever you are, turn your face towards it. And those who have been Given the Book are knowing that it is the Truth from their Lord; and Allah is not heedless of what they are doing [2:144]
وَ لَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتابَ بِكُلِّ آيَةٍ ما تَبِعُوا قِبْلَتَكَ وَ ما أَنْتَ بِتابِعٍ قِبْلَتَهُمْ وَ ما بَعْضُهُمْ بِتابِعٍ قِبْلَةَ بَعْضٍ وَ لَئِنِ اتَّبَعْتَ أَهْواءَهُمْ مِنْ بَعْدِ ما جاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذاً لَمِنَ الظَّالِمِينَ
And even if you were to come to those who have been given the Book with every Sign they will not follow your Qiblah, and you are not a follower of their Qiblah, and they are not followers of each other’s Qiblah; and if you follow their desires from what has come to you from the Knowledge, then you would be from the unjust ones [2:145]
و قال تعالى وَ لِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيها فَاسْتَبِقُوا الْخَيْراتِ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ
And the Exalted Said: And for everyone there is a destination he should turn towards; therefore compete for the good deeds. Wherever you may happen to be, Allah will Bring you all together. Allah is Able upon everything [2:148]
وَ مِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ إِنَّهُ لَلْحَقُّ مِنْ رَبِّكَ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
And from wherever you come out, turn your face towards the Sacred Masjid; and surely it is the very truth from your Lord, and Allah is not heedless of what you are doing [2:149]
وَ مِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلا تَخْشَوْهُمْ وَ اخْشَوْنِي وَ لِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَ لَعَلَّكُمْ تَهْتَدُونَ
And from wherever you come out, turn your face towards the Sacred Masjid; and wherever you are, turn your faces towards it, so that people shall have no accusation against you all, except those of them who are unjust; so do not fear them, and fear Me, and I shall Complete My Favour on you and that you may be rightly Guided [2:150]
و قال سبحانه لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ الآية
And the Glorious Said: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, [2:177] – the Verse.
الأعراف وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ
(Surah) Al A’raaf’ – Say: ‘My Lord Commands with the justice, and straighten your faces at every Masjid [7:29]
يونس وَ أَنْ أَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً
(Surah) Yunus-as: And that you should set your face towards the upright Religion; [10:105]
الروم فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً
(Surah) Al Roum: Then set your face for the upright Religion – [30:30].
تفسير وَ فِي الْمَجْمَعِ رُوِيَ عَنْ جَابِرٍ أَنَّهُ قَالَ بَعَثَ النَّبِيُّ سَرِيَّةً كُنْتُ فِيهَا وَ أَصَابَتْنَا ظُلْمَةٌ فَلَمْ نَعْرِفِ الْقِبْلَةَ فَقَالَ طَائِفَةٌ مِنَّا قَدْ عَرَفْنَا الْقِبْلَةَ هِيَ هَاهُنَا قِبَلَ الشِّمَالِ فَصَلُّوا وَ خَطُّوا خُطُوطاً
Interpretation (Ahadeeth) only – And in ‘Majma Al-Bayan’, it is reported from Jabir having said: ‘The Prophet-saww send a battalion. I was in it, and darkness hit us, and we could not recognise the Qiblah. A group from us said, ‘We do recognise the Qiblah, it is over here on the left!’ So they prayed Salat and drew a line (marking).
وَ قَالَ بَعْضُنَا الْقِبْلَةُ هَاهُنَا قِبَلَ الْجَنُوبِ فَخَطُّوا خُطُوطاً
And some of us said, ‘The Qiblah is over here towards the south!’ They drew a line (marking).
فَلَمَّا أَصْبَحُوا وَ طَلَعَتِ الشَّمْسُ أَصْبَحَتْ تِلْكَ الْخُطُوطُ لِغَيْرِ الْقِبْلَةِ فَلَمَّا رَجَعْنَا مِنْ سَفَرِنَا سَأَلْنَا النَّبِيَّ ص عَنْ ذَلِكَ فَسَكَتَ فَأَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ.
When it was morning and the sun emerged, those lines turned out to be other than the Qiblah. When we returned from our journey, we asked the Prophet-saww about that. He-saww was silent, so Allah-azwj Revealed this Verse. (And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115])
روى الشيخ في التهذيب عن محمد بن الحصين قال كتبت إلى عبد صالح الرجل يصلي في يوم غيم في فلاة من الأرض و لا يعرف القبلة فيصلي حتى إذا فرغ من صلاته بدت له الشمس فإذا هو قد صلى لغير القبلة أ يعتد بصلاته أم يعيدها
It is reported by the Sheykh in ‘Al-Tahzeeb’ – from Muhammad Bin Al-Husayn who said, ‘A man wrote to Abd Salih-asws (7th Imam-asws) that he prays during a cloudy day in the wilderness of the earth and he does not recognise the Qiblah, so he prays Salat, until when he is free from his Salat the sun appears for him, and behold, he had prayed to other than the Qiblah. Should he count his Salat (as correct) or repeat it?
فكتب يعيدها ما لم يفته الوقت أ و لم تعلم أن الله يقول و قوله الحق فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ.
He-asws wrote: ‘He should repeat it for as long as he has not missed the timing, and don’t you know that Allah-azwj Says, and His-azwj Word is the truth: therefore wherever you turn to, so there would be the Face of Allah; [2:115]’.
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: هَذَا فِي النَّوَافِلِ خَاصَّةً فِي حَالِ السَّفَرِ.
And it is reported from Al-Sadiq-asws having said: ‘This is regarding the optional Salats in particular during the state of travelling’.
قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ روي أن رسول الله ص صلى مدة مقامه بمكة إلى بيت المقدس ثلاث عشرة سنة و بعد مهاجرته إلى المدينة سبعة أشهر على ما رواه علي بن إبراهيم و ذكره جماعة.
We have Seen the turning of your face towards the sky, [2:144] – For the period of his-saww stay at Makkah, Rasool-Allah-saww prayed Salat towards Bayt Al-Maqdis for thirteen years and after his-saww emigration to Al-Medina for seven months, based upon what is reported by Ali Bin Ibrahim, and a group has (also) mentioned it.
وَ رُوِيَ أَنَّهُ ص قَالَ لِجَبْرَئِيلَ ع وَدِدْتُ أَنْ يُحَوِّلَنِي اللَّهُ إِلَى الْكَعْبَةِ
And it is reported that he-saww said to Jibraeel-as: ‘I-saww would love it if Allah-azwj could Turn me‑saww towards the Kabah!’
فَقَالَ جَبْرَئِيلُ ع إِنَّمَا أَنَا عَبْدٌ مِثْلُكَ وَ أَنْتَ كَرِيمٌ عَلَى رَبِّكَ فَاسْأَلْ فَإِنَّكَ عِنْدَ اللَّهِ بِمَكَانٍ
Jibraeel-as said: ‘But rather, I-as am a servant like you-saww are, and you-saww are more honourable unto your-saww Lord-azwj, therefore ask (Him-azwj), for you-saww are with a position in the Presence of your-saww Lord-azwj’.
فَعَرَجَ جَبْرَئِيلُ وَ جَعَلَ رَسُولُ اللَّهِ ص يُدِيمُ النَّظَرَ إِلَى السَّمَاءِ رَجَاءَ أَنْ يَنْزِلَ جَبْرَئِيلُ بِمَا يُحِبُّ مِنْ أَمْرِ الْقِبْلَةِ فَلَمَّا أَصْبَحَ وَ حَضَرَ وَقْتُ صَلَاةِ الظُّهْرِ وَ قَدْ صَلَّى مِنْهَا رَكْعَتَيْنِ نَزَلَ جَبْرَئِيلُ فَأَخَذَ بِعَضُدَيْهِ وَ حَوَّلَهُ إِلَى الْكَعْبَةِ وَ أَنْزَلَ عَلَيْهِ قَدْ نَرى الْآيَةَ فَصَلَّى الرَّكْعَتَيْنِ الْأَخِيرَتَيْنِ إِلَى الْكَعْبَةِ ..
Jibraeel-as ascended and Rasool-Allah-saww went on to constantly look at the sky hoping that Jibraeel-as would descend with what he-saww loved, from the matter of the Qiblah. When it was morning and the time of Al-Zohr Salat presented, and he-saww had already prayed two Cycles, Jibraeel-as descended, grabbed him-saww by his-saww shoulders and turned him-as towards the Kabah, and it was Revealed unto him-saww: We have Seen the turning of your face towards the sky, [2:144]. So he-saww prayed the last two Cycles towards the Kabah’’.
وَ فِي تَفْسِيرِ الْإِمَامِ ع قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِنَّ رَسُولَ اللَّهِ ص لَمَّا فَضَّلَ عَلِيّاً ع وَ أَخْبَرَ عَنْ جَلَالَتِهِ عِنْدَ رَبِّهِ عَزَّ وَ جَلَّ وَ أَبَانَ عَنْ فَضِيلَةِ شِيعَتِهِ وَ أَنْصَارِ دَعْوَتِهِ وَ وَبَّخَ الْيَهُودَ وَ النَّصَارَى عَلَى كُفْرِهِمْ وَ كِتْمَانِهِمْ لِذِكْرِ مُحَمَّدٍ وَ عَلِيٍّ وَ آلِهِمَا فِي كُتُبِهِمْ بِفَضَائِلِهِمْ وَ مَحَاسِنِهِمْ فَخَرَتِ الْيَهُودُ وَ النَّصَارَى عَلَيْهِمْ
And in Tafseer of the Imam (Hassan Al-Askari-asws) – ‘Ali-asws Bin Al-Husayn-asws said: ‘When Rasool-Allah-saww preferred Ali-asws and informed about his-asws majesty in the Presence of his-asws Lord-azwj Mighty and Majestic, and clarified about the merits of his-asws Shias and the helpers of his-asws call, and Rebuked the Jews and the Christians upon their Kufr and their concealment of the mention of Muhammad-saww, and Ali-asws, and their-asws Progeny-asws, (which were) in their Books of their-asws merits and their-asws beauties, the Jews and the Christians prided against them-asws.
فَقَالَتِ الْيَهُودُ قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا وَ هِيَ قِبْلَةُ مُوسَى الَّتِي أَمَرَنَا بِهَا
The Jews said, ‘We have prayed this Salat towards our Qiblah numerously, and among us are ones who revive the night (stay awake) praying towards it, and it is the Qiblah of Musa–as which he–as has ordered us with’.
وَ قَالَتِ النَّصَارَى قَدْ صَلَّيْنَا إِلَى قِبْلَتِنَا هَذِهِ الصَّلَاةَ الْكَثِيرَةَ وَ فِينَا مَنْ يُحْيِي اللَّيْلَ صَلَاةً إِلَيْهَا وَ هِيَ قِبْلَةُ عِيسَى الَّتِي أَمَرَنَا بِهَا
And the Christians said, ‘We have prayed this Salat numerously towards our Qiblah, and among us are ones who revive the night (stay awake) praying towards it, and it is a Qiblah which Isa-as ordered us with’.
وَ قَالَ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ أَ تَرَى رَبَّنَا يُبْطِلُ أَعْمَالَنَا هَذِهِ الْكَثِيرَةَ وَ صَلَوَاتِنَا إِلَى قِبْلَتِنَا لِئَلَّا نَتَّبِعَ مُحَمَّداً عَلَى هَوَاهُ فِي نَفْسِهِ وَ أَخِيهِ
And each one of the two groups said, ‘Do you–saww view that our Lord–azwj would Invalidate these numerous deeds of ours, and our prayers towards our Qiblah because we are not following Muhammad–saww upon his–saww personal desires with regards to himself–saww and his–saww brother–asws?’
فَأَنْزَلَ اللَّهُ قُلْ يَا مُحَمَّدُ لَيْسَ الْبِرَّ الطَّاعَةَ الَّتِي تَنَالُونَ بِهَا الْجِنَانَ وَ تَسْتَحِقُّونَ بِهَا الْغُفْرَانَ وَ الرِّضْوَانَ أَنْ تُوَلُّوا وُجُوهَكُمْ بِصَلَاتِكُمْ قِبَلَ الْمَشْرِقِ أَيُّهَا النَّصَارَى وَ قِبَلَ الْمَغْرِبِ أَيُّهَا الْيَهُودُ وَ أَنْتُمْ لِأَمْرِ اللَّهِ مُخَالِفُونَ وَ عَلَى وَلِيِّ اللَّهِ مُغْتَاظُونَ
Allah–azwj the Exalted Revealed: “Say, O Muhammad–saww! It isn’t righteousness – the obedience by which you would be achieving the Gardens with and be deserving the Forgiveness and the (Divine) Pleasure with it, that you should be turning your faces – by your prayers – facing the east – O you Christians – and – facing the west – O you Jews, and you are opposing the Command of Allah–azwj are enraged upon the Guardian–asws of Allah–azwj.
وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ بِأَنَّهُ الْوَاحِدُ الْأَحَدُ الْفَرْدُ الصَّمَدُ يُعَظِّمُ مَنْ يَشَاءُ وَ يُكْرِمُ مَنْ يَشَاءُ وَ يُهِينُ مَنْ يَشَاءُ وَ يُذِلُّهُ لَا رَادَّ لِأَمْرِهِ وَ لا مُعَقِّبَ لِحُكْمِهِ
But the righteous is the one who believes in Allah – that He-azwj is the One, the Alone, the Individual, the Solid. He-azwj Reveres the one He-azwj so Desires to, and Honours the one He-azwj so Desires to, and Disgraces the one He-azwj so Desires to and Humiliates him. There is neither a repeller of His-azwj Command, nor is there an opposer of His-azwj Decision.
وَ آمَنَ بِالْيَوْمِ الْآخِرِ يَوْمِ الْقِيَامَةِ الَّتِي أَفْضَلُ مَنْ بُوِّئَ فِيهَا مُحَمَّدٌ سَيِّدُ الْمُرْسَلِينَ وَ بَعْدَهُ أَخُوهُ وَ وَصِيُّهُ سَيِّدُ الْوَصِيِّينَ وَ الَّتِي لَا يَحْضُرُهَا مِنْ شِيعَةِ مُحَمَّدٍ أَحَدٌ إِلَّا أَضَاءَتْ فِيهَا أَنْوَارُهُ فَسَارَ فِيهَا إِلَى جَنَّاتِ النَّعِيمِ هُوَ وَ إِخْوَانُهُ وَ أَزْوَاجُهُ وَ ذُرِّيَّاتُهُ وَ الْمُحْسِنُونَ إِلَيْهِ وَ الدَّافِعُونَ فِي الدُّنْيَا عَنْهُ إِلَى آخِرِ مَا مَرَّ بِطُولِهِ.
And – believe in, the Last Day – Day of Judgment in which the most superior one to be Fulfilled with, would be Muhammad-saww, Chief of the Mursils-as, and after him-asws would be Ali-asws, his-saww brother, and his-saww successor-asws, Chief of the successor-asws. And (the Day) in which no one from his-asws Shias would be present except there would be an increase in his light during it, so they will be travelling in it to the Gardens of Bliss, him and his brothers, and his wives, and his offspring, the doer of good to him, and the defenders of his in the world.
1- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ قَالَ الْعَالِمُ ع فَإِنَّهَا نَزَلَتْ فِي صَلَاةِ النَّافِلَةِ فَصَلِّهَا حَيْثُ تَوَجَّهْتَ إِذَا كُنْتَ فِي سَفَرٍ
Tafseer Ali Bin Ibrahim – And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah; [2:115] – The Scholar-asws said: ‘It was Revealed regarding the optional Salat, so pray it wherever you turn to when you were to be in a journey.
وَ أَمَّا الْفَرَائِضُ فَقَوْلُهُ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ يَعْنِي الْفَرَائِضَ لَا يُصَلِّيهَا إِلَّا إِلَى الْقِبْلَةِ.
And as for the obligatory Salat, it is His-azwj Word: and wherever you are, turn your faces towards it, [2:150] – meaning the obligatory Salat cannot be prayed except towards the Qiblah’’.[71]
2- الْمُعْتَبَرُ، نَقْلًا مِنْ كِتَابِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُصَلِّي وَ هُوَ يَمْشِي تَطَوُّعاً قَالَ نَعَمْ.
(The book) ‘Al Mo’tabar’ – Transmitting from the book of Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al-Husayn Bin Al Mukhtar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man praying optional Salat while he is walking. He-asws said: ‘Yes’’.[72]
3- فِقْهُ الْقُرْآنِ لِلرَّاوَنْدِيِّ، رُوِيَ عَنْهُمَا ع أَنَّ قَوْلَهُ تَعَالَى وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ فِي الْفَرْضِ وَ قَوْلَهُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ قَالا هُوَ فِي النَّافِلَةِ.
(The book) ‘Fiqh Al Quran’ of Al Rawandy –
‘It is reported from both of them-asws (5th & 6th Imam-asws: ‘Words of the Exalted: and wherever you are, turn your faces towards it, [2:150] are regarding the obligatory (Salat), and His-azwj Words: therefore wherever you turn to, so there would be the Face of Allah; [2:115], they‑asws both said it is regarding the optional Salat’’.[73]
4- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِي غُرَّةَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع الْبَيْتُ قِبْلَةُ الْمَسْجِدِ وَ الْمَسْجِدُ قِبْلَةُ مَكَّةَ وَ مَكَّةُ قِبْلَةُ الْحَرَمِ وَ الْحَرَمُ قِبْلَةُ الدُّنْيَا.
(The book) ‘Al Ilal’ – from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Al Abbas Bin Marouf, from Ali Bin Mahziya, from Al Hassan Bin Saeed, from Ibrahim Bin Abu Al Bilad, from Gurrat who said,
‘Abu Abdullah-asws said to me ‘The House (Kabah) is Qiblah of the Masjid, and the Masjid is Qiblah of Makkah, and Makkah is Qiblah of the Sanctuary (Hurrum), and the Sanctuary (Hurrum) is Qiblah of the world’’.[74]
وَ مِنْهُ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّحْرِيفِ لِأَصْحَابِنَا ذَاتَ الْيَسَارِ عَنِ الْقِبْلَةِ وَ عَنِ السَّبَبِ فِيهِ
And from him, from Al-Husayn Bin Ahmad Bin Idrees, from his father, from Muhammad Bin Ali Al Sayrafi, from Ali Bin Hassan, from his uncle Abdul Rahman, from Al Mufazzal Bin Umar who said,
‘I asked Abu Abdullah-asws about the distortion by our companions with the left of the Qiblah, and about the cause regarding it.
فَقَالَ إِنَّ الْحَجَرَ الْأَسْوَدَ لَمَّا أُنْزِلَ بِهِ مِنَ الْجَنَّةِ وَ وُضِعَ فِي مَوْضِعِهِ جُعِلَ أَنْصَابُ الْحَرَمِ فِي حَيْثُ لَحِقَهُ النُّورُ نُورُ الْحَجَرِ فَهُوَ عَنْ يَمِينِ الْكَعْبَةِ أَرْبَعَةُ أَمْيَالٍ وَ عَنْ يَسَارِهَا ثَمَانِيَةُ أَمْيَالٍ كُلُّهُ اثْنَا عَشَرَ مِيلًا فَإِذَا انْحَرَفَ الْإِنْسَانُ ذَاتَ الْيَمِينِ خَرَجَ عَنْ حَدِّ الْقِبْلَةِ لِعِلَّةِ [لِقِلَّةِ] أَنْصَابِ الْحَرَمِ وَ إِذَا انْحَرَفَ ذَاتَ الْيَسَارِ لَمْ يَكُنْ خَارِجاً عَنْ حَدِّ الْقِبْلَةِ.
He-asws said: ‘When the Black Stone was descended with from the Paradise and placed in its place, the posts of the Sanctuary (Hurrum) were made to be in when the Noor, radiance of the (Black) Stone reached it. It four miles on right of the Kaaba and eight miles on its left, all of it being twelve miles. So when the person deviates right, he would exit from the boundary of the Qiblah for the reason of the posts of the Sanctuary, and when he deviates to the left, he would not exit from boundary of the Qiblah’’.[75]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ اللُّؤْلُؤِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْحَجَّالِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ الْكَعْبَةَ قِبْلَةً لِأَهْلِ الْمَسْجِدِ وَ جَعَلَ الْمَسْجِدَ قِبْلَةً لِأَهْلِ الْحَرَمِ وَ جَعَلَ الْحَرَمَ قِبْلَةً لِأَهْلِ الدُّنْيَا.
And from him, from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya, from Al Hassan Bin Al-Husayn Al Luluie, from Abdullah Bin Muhammad Al Hajjal, from one of his men,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Make the Kabah as Qiblah for people of the Masjid, and Made the Masjid as Qiblah for people of the Sanctuary (Hurrum), and Made the Sanctuary (Hurrum) as Qiblah for people of the world’’.[76]
5- فِقْهُ الرِّضَا، قَالَ: إِذَا أَرَدْتَ تَوَجُّهَ الْقِبْلَةِ فَتَيَاسَرْ مِثْلَيْ مَا تَيَامَنُ فَإِنَّ الْحَرَمَ عَنْ يَمِينِ الْكَعْبَةِ أَرْبَعَةُ أَمْيَالٍ وَ عَنْ يَسَارِهِ ثَمَانِيَةُ أَمْيَالٍ.
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When you want to divert to the Qiblah, then you can divert to the left double of what you can divert to the right, for the Sanctuary (Hurrum) is on the right of the Kabah by four miles, and on its left by eight miles’’.[77]
6- النِّهَايَةُ لِلشَّيْخِ، قَالَ: مَنْ تَوَجَّهَ إِلَى الْقِبْلَةِ مِنْ أَهْلِ الْعِرَاقِ وَ الْمَشْرِقِ قَاطِبَةً فَعَلَيْهِ أَنْ يَتَيَاسَرَ قَلِيلًا لِيَكُونَ مُتَوَجِّهاً إِلَى الْحَرَمِ بِذَلِكَ جَاءَ الْأَثَرُ عَنْهُمْ ع.
(The book) ‘Al Nihaya’ of the Sheykh who said,
‘One from the people of Al-Iraq who diverts to the Qiblah and the whole of the east, upon him is to divert left a little for him to be facing towards the Sanctuary (Hurrum)’ – the Ahadeeth of that have come from them-asws’’.[78]
توفيق و تدقيق و تنقيح و توضيح
Reconciliation, and proof-reading, and revision, and clarification (Ahadeeth only)
و الذي يسهل العسر و يهين الأمر في ذلك أنه يظهر من الآية و الأخبار الواردة في القبلة أن فيها اتساعا كثيرا و أنه يكفي فيها التوجه إلى ما يصدق عليه عرفا أنه جهة الكعبة و ناحيتها لما عرفت من تفسير الآية و أنه لا يستفاد منها إلا الشطر و الجهة
And that which eases the difficulty and eases the matter regarding that is the it is apparent from the Verse and the reported Ahadeeth regarding the Qiblah, that there is a lot of leeway in it, and it suffices regarding it to divert towards what is verified as being known to be direction of the Kaaba and its surrounding, when it is known from interpretation of the Verse, and nothing is derived from it except the side and the direction.
وَ لِقَوْلِهِمْ ع مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ قِبْلَةٌ.
And due to their-asws words: ‘Whatever is between the east and the west is Qiblah’.
7- الْعَيَّاشِيُّ، عَنْ حَرِيزٍ قَالَ أَبُو جَعْفَرٍ ع اسْتَقْبِلِ الْقِبْلَةَ بِوَجْهِكَ وَ لَا تُقَلِّبْ وَجْهَكَ فَتَفْسُدَ صَلَاتُكَ فَإِنَّ اللَّهَ يَقُولُ لِنَبِيِّهِ ص فِي الْفَرِيضَةِ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ.
(The book) ‘Al Ayyashi’ – from Hareyz who said,
‘Turn towards the Qiblah with your face and do not turn your face, (left and right) for you will spoil your Salat. Allah-azwj Said to His-azwj Prophet-saww regarding the obligatory Salat: turn your face towards the Sacred Masjid; and wherever you are, turn your faces towards it, [2:150]’’.[79]
بيان: زُرَارَةُ فِي الصَّحِيحِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الِالْتِفَاتُ يَقْطَعُ الصَّلَاةَ إِذَا كَانَ بِكُلِّهِ.
Explanation (Hadeeth only) – Zurara said in ‘Al Saheeh’ (the correct Hadeeth), from Abu Ja’far‑asws having said: ‘Turning around cuts the Salat when it was with whole of him’’.
قَوْلُهُ ع فِي رِوَايَةِ الْحَلَبِيِ أَعِدِ الصَّلَاةَ إِذَا كَانَ فَاحِشاً. فإن الظاهر تحقق التفاحش بالالتفات بالوجه خاصة إلى أحد الجانبين.
His-asws words in a report by Al-Halby: ‘Repeat the Salat when it was immoral’. The apparent verification of the ‘immorality’, is the turning with the face in particular to one of the two sides.
8- الْعِلَلُ، وَ التَّوْحِيدُ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ أَحْمَدَ بْنِ زِيَادٍ وَ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ وَ أَحْمَدَ بْنِ هِشَامٍ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي جَوَابِ ابْنِ أَبِي الْعَوْجَاءِ حَيْثُ أَنْكَرَ الْحَجَّ وَ الطَّوَافَ هَذَا بَيْتٌ اسْتَعْبَدَ اللَّهُ عَزَّ وَ جَلَّ بِهِ خَلْقَهُ لِيَخْتَبِرَ بِهِ طَاعَتَهُمْ فِي إِتْيَانِهِ فَحَثَّهُمْ عَلَى تَعْظِيمِهِ وَ زِيَارَتِهِ وَ جَعَلَهُ مَحَلَّ أَنْبِيَائِهِ وَ قِبْلَةً لِلْمُصَلِّينَ لَهُ الْخَبَرَ.
(The books) ‘Al Ilal’, and ‘Al Tawheed’, and ‘Al Majaalis’ of Al Sadouq – from Ahmad Bin Ziyad, and Al-Husayn Bin Ibrahim, and Ahmad Bin Hisham, and Ali Bin Abdullah Al Warraq, from Ali Bin Ibrahim, from his father, from Al Fazl Bin Yunus,
‘From Abu Abdullah-asws having said in answer to Ibn Al Awja when he had denied the Hajj and the Tawaaf: ‘This House (Kabah), Allah-azwj Mighty and Majestic is being worshipped by it. He‑azwj Created it in order to Test their obedience with it in their following Him-azwj. He-azwj Urged them upon revering it and visiting it, and Made is a place of His-azwj Prophets, and a Qiblah for the ones praying to Him-azwj’ – the Hadeeth’’.[80]
9- فَلَاحُ السَّائِلِ، قَالَ السَّيِّدُ ره رَأَيْتُ فِي الْأَحَادِيثِ الْمَأْثُورَةِ أَنَّ اللَّهَ تَعَالَى أَمَرَ آدَمَ أَنْ يُصَلِّيَ إِلَى الْمَغْرِبِ وَ نُوحاً أَنْ يُصَلِّيَ إِلَى الْمَشْرِقِ وَ إِبْرَاهِيمَ ع [أَنْ] يَجْمَعَهُمَا وَ هِيَ الْكَعْبَةُ
(The book) ‘Falaah Al Saail’ –
‘The Seyyid said, ‘I saw in Ahadeeth handed down over generations that Allah-azwj the Exalted Commanded Adam-as to pray Salat to the west, and Noah-as to pray Salat to the East, and Ibrahim-as to gather between the two, and it is the Kabah.
فَلَمَّا بَعَثَ مُوسَى ع أَمَرَهُ أَنْ يُحْيِيَ دِينَ آدَمَ وَ لَمَّا بَعَثَ عِيسَى ع أَمَرَهُ أَنْ يُحْيِيَ دِينَ نُوحٍ وَ لَمَّا بُعِثَ مُحَمَّدٌص أَمَرَهُ أَنْ يُحْيِيَ دِينَ إِبْرَاهِيمَ.
When He-azwj Send Musa-as, Commanded him-as to revive the religion of Adam-as, and when He‑azwj Sent Isa-as, Commanded him to revive the religion of Noah-as, and when He-azwj Sent Muhammad-saww, Commanded him-saww to revive the religion of Ibrahim-as’’.[81]
10- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ بَشِيرٍ فِي حَدِيثِ سُلَيْمَانَ مَوْلَى طِرْبَالٍ قَالَ: ذَكَرْتُ هَذِهِ الْأَهْوَاءَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع قَالَ لَا وَ اللَّهِ مَا هُمْ عَلَى شَيْءٍ مِمَّا جَاءَ بِهِ رَسُولُ اللَّهِ إِلَّا اسْتِقْبَالَ الْكَعْبَةِ فَقَطْ.
(The book) ‘Al Mahaasin’ – from his father, from Al Nazr, from Yahya Al Halby, from Bashir, in a Hadeeth by Suleyman, a slave of Tirbal who said,
‘I mentioned these whims (general Muslims) in the presence of Abu Abdullah-asws. He-asws said: ‘No, by Allah-azwj! They are not up anything from what Rasool-Allah-saww had come with, except facing the Kabah only!’’[82]
11- قُرْبُ الْإِسْنَادِ، وَ كِتَابُ الْمَسَائِلِ، عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي صَلَاةٍ فَيَظُنُّ أَنَّ ثَوْبَهُ قَدِ انْخَرَقَ أَوْ أَصَابَهُ شَيْءٌ هَلْ يَصْلُحُ لَهُ أَنْ يَنْظُرَ فِيهِ أَوْ يُفَتِّشَهُ
(The book) ‘Qurb Al Isnaad’, and ‘Kitab Al Masaail’ –
‘From Ali son of Ja’far-asws, from his brother-asws, he said, ‘I asked him-asws about the man being in his Salat, so he thinks that his cloth has been torn, or something has hit it, ‘Is it correct for him to look at it or search it?’
قَالَ إِنْ كَانَ فِي مُقَدَّمِ الثَّوْبِ أَوْ جَانِبَيْهِ فَلَا بَأْسَ وَ إِنْ كَانَ فِي مُؤَخَّرِهِ فَلَا يَلْتَفِتُ فَإِنَّهُ لَا يَصْلُحُ لَهُ
He-asws said: ‘If it was in the front part of the cloth or its sides, there is no problem, and if it was in its back part, he should not turn around, for it is not correct for him’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَلْتَفِتُ فِي صَلَاتِهِ هَلْ يَقْطَعُ ذَلِكَ صَلَاتَهُ
He said, ‘I asked him-asws about the man turning around during his Salat, ‘Does that cut his Salat?’
قَالَ إِذَا كَانَتِ الْفَرِيضَةُ فَالْتَفَتَ إِلَى خَلْفِهِ فَقَدْ قَطَعَ صَلَاتَهُ وَ إِنْ كَانَتْ نَافِلَةً لَمْ يَقْطَعْ ذَلِكَ صَلَاتَهُ وَ لَكِنْ لَا يَعُودُ.
He-asws said: ‘When it was the obligatory Salat and he turns to his back, his Salat is cut, and if it was an optional Salat, that would not cut his Salat, but he (does not have to) repeat’’.[83]
12- الْإِحْتِجَاجُ، بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: لَمَّا كَانَ رَسُولُ اللَّهِ ص بِمَكَّةَ أَمَرَهُ اللَّهُ تَعَالَى أَنْ يَتَوَجَّهَ نَحْوَ الْبَيْتِ الْمُقَدَّسِ فِي صَلَاتِهِ وَ يَجْعَلَ الْكَعْبَةَ بَيْنَهُ وَ بَيْنَهَا إِذَا أَمْكَنَ وَ إِذَا لَمْ يَتَمَكَّنِ اسْتَقْبَلَ الْبَيْتَ الْمُقَدَّسَ كَيْفَ كَانَ
(The book) ‘Al Ihtijaj’ – by the chain to,
‘Abu Muhammad Al-Askari-asws said: ‘When Rasool-Allah–saww was in Makkah, Allah–azwj the Exalted Commanded him–saww that he–saww diverts towards Bayt Al-Maqdis during his–saww Salat, and make the Kabah to be between him–saww and it, whenever possible. And when it is not possible, he–saww should face Bayt Al-Maqdis however he–saww can.
وَ كَانَ رَسُولُ اللَّهِ ص يَفْعَلُ ذَلِكَ طُولَ مُقَامِهِ بِهَا ثَلَاثَ عَشْرَةَ سَنَةً
And Rasool-Allah–saww used to do that – for the length of his–saww stay in it for thirteen years.
فَلَمَّا كَانَ بِالْمَدِينَةِ وَ كَانَ مُتَعَبِّداً بِاسْتِقْبَالِ بَيْتِ الْمَقْدِسِ اسْتَقْبَلَهُ وَ انْحَرَفَ عَنِ الْكَعْبَةِ سَبْعَةَ عَشَرَ شَهْراً أَوْ سِتَّةَ عَشَرَ شَهْراً وَ جَعَلَ قَوْمٌ مِنْ مَرَدَةِ الْيَهُودِ يَقُولُونَ وَ اللَّهِ مَا دَرَى مُحَمَّدٌ كَيْفَ صَلَّى حَتَّى صَارَ يَتَوَجَّهُ إِلَى قِبْلَتِنَا وَ يَأْخُذُ فِي صَلَاتِهِ بِهَدْيِنَا وَ نُسُكِنَا
When he–saww was in Al-Medina, and was worshipping by facing towards Bayt Al-Maqdis, faced it and away from the Kabah for seventeen months, and a group of the renegade Jews went on saying, ‘By Allah–azwj! Muhammad–saww does not know how to pray, until he–saww becomes facing towards our direction, and he takes to, during his–saww Salat, by our ways and our rituals’.
فَاشْتَدَّ ذَلِكَ عَلَى رَسُولِ اللَّهِ ص لَمَّا اتَّصَلَ بِهِ عَنْهُمْ وَ كَرِهَ قِبْلَتَهُمْ وَ أَحَبَّ الْكَعْبَةَ فَجَاءَ جَبْرَئِيلُ ع فَقَالَ لَهُ رَسُولُ اللَّهِ يَا جَبْرَئِيلُ لَوَدِدْتُ لَوْ صَرَفَنِي اللَّهُ عَنْ بَيْتِ الْمَقْدِسِ إِلَى الْكَعْبَةِ فَقَدْ تَأَذَّيْتُ بِمَا يَتَّصِلُ بِي مِنْ قِبَلِ الْيَهُودِ وَ مِنْ قِبْلَتِهِمْ
That was grievous upon Rasool-Allah–saww when it was transmitted with to him–saww, from them, and he–saww disliked their direction and loved the Kabah. Jibraeel–as came to him–saww. Rasool-Allah–saww said to him: ‘O Jibraeel–as! I–saww would love it if Allah–azwj would Change me–saww away from Bayt Al-Maqdis to the Kabah, for I–saww have been hurt by what has been transmitted to be from the direction of the Jews, of their direction (Qiblah)’.
فَقَالَ جَبْرَئِيلُ فَاسْأَلْ رَبَّكَ أَنْ يُحَوِّلَكَ إِلَيْهَا فَإِنَّهُ لَا يَرُدُّكَ عَنْ طَلِبَتِكَ وَ لَا يُخَيِّبُكَ مِنْ بُغْيَتِكَ
Jibraeel-as said: ‘Ask your-saww Lord-azwj to Transfer you-saww towards it, for He-azwj will neither Reject you-saww from your-saww seeking nor Disappoint you-saww from your-saww wish’.
فَلَمَّا اسْتَتَمَّ دُعَاءَهُ صَعِدَ جَبْرَئِيلُ ع ثُمَّ عَادَ مِنْ سَاعَتِهِ فَقَالَ اقْرَأْ يَا مُحَمَّدُ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ الْآيَاتِ
When his-saww supplication was completed, Jibraeel-as ascended, then returned within a moment and he-as said: ‘O Muhammad-saww! Read: We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; So turn then your face towards the Sacred Masjid; and wherever you are, turn your face towards it. [2:144] – the Verse.
فَقَالَتِ الْيَهُودُ عِنْدَ ذَلِكَ ما وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها فَأَجَابَهُمُ اللَّهُ بِأَحْسَنِ جَوَابٍ فَقَالَ قُلْ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ وَ هُوَ يَمْلِكُهُمَا وَ تَكْلِيفُهُ التَّحَوُّلُ إِلَى جَانِبٍ كَتَحْوِيلِهِ إِلَى جَانِبٍ آخَرَ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ وَ هُوَ مَصْلَحَتُهُمْ وَ تُؤَدِّيهِمْ طَاعَتُهُمْ إِلَى جَنَّاتِ النَّعِيمِ
The Jews said during that, ‘‘What has turned them away from their Qiblah which they were upon?’. –Allah–azwj Answered them (with) an excellent Answer, so He–azwj Said: Say: ‘For Allah is the East and the West; – and He–azwj Owns both of them, and His–azwj Encumbering the transfer to a side is like His–azwj Transferring it for you to another side, He Guides the one He so Desires to, to the Straight Path [2:142] – and it is their betterment and their obedience leading them to the Gardens of Bliss’.
قَالَ أَبُو مُحَمَّدٍ ع وَ جَاءَ قَوْمٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَقَالُوا يَا مُحَمَّدُ هَذِهِ الْقِبْلَةُ بَيْتُ الْمَقْدِسِ قَدْ صَلَّيْتَ إِلَيْهَا أَرْبَعَ عَشْرَةَ سَنَةً ثُمَّ تَرَكْتَهَا الْآنَ أَ فَحَقّاً كَانَ مَا كُنْتَ عَلَيْهِ فَقَدْ تَرَكْتَهُ إِلَى بَاطِلٍ فَإِنَّمَا يُخَالِفُ الْحَقُّ الْبَاطِلَ أَوْ بَاطِلًا كَانَ ذَلِكَ فَقَدْ كُنْتَ عَلَيْهِ طُولَ هَذِهِ الْمُدَّةِ فَمَا يُؤْمِنُنَا أَنْ تَكُونَ الْآنَ عَلَى بَاطِلٍ
Abu Muhammad-asws said: ‘And a group of Jews came over to Rasool-Allah-azwj and they said, ‘O Muhammad-saww! This Qiblah, Bayt Al-Maqdas, you-saww have prayed Salat towards it for fourteen years, then you-saww are leaving it now? Was is Truth that you-saww were upon? Then you-saww have left it to a falsehood, for whatever opposes the Truth, so it is false. Or was that falsehood before? Then you-saww were upon it for this lengthy period. So what must we believe in, that you-saww have come to be now, were upon the falsehood (before)?’
فَقَالَ رَسُولُ اللَّهِ ص بَلْ كَانَ ذَلِكَ حَقّاً وَ هَذَا حَقٌّ يَقُولُ اللَّهُ قُلْ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ يَهْدِي مَنْ يَشاءُ إِلى صِراطٍ مُسْتَقِيمٍ إِذَا عَرَفَ صَلَاحَكُمْ يَا أَيُّهَا الْعِبَادُ فِي اسْتِقْبَالِ الْمَشْرِقِ أَمَرَكُمْ بِهِ وَ إِذَا عَرَفَ صَلَاحَكُمْ فِي اسْتِقْبَالِ الْمَغْرِبِ أَمَرَكُمْ بِهِ وَ إِنْ عَرَفَ صَلَاحَكُمْ فِي غَيْرِهِمَا أَمَرَكُمْ بِهِ فَلَا تُنْكِرُوا تَدْبِيرَ اللَّهِ فِي عِبَادِهِ وَ قَصْدَهُ إِلَى مَصَالِحِكُمْ
Rasool-Allah-saww said: ‘But that was right, and this is right (as well). Allah-azwj is Saying Say: ‘For Allah is the East and the West; He Guides the one He so Desires to, to the Straight Path [2:142]. When He-azwj Recognises your betterment, O you servants, in facing the east, He-azwj would Command you with it, and when He-azwj Recognises your betterment in facing the west, He-azwj would Command you with it, and if He-azwj Recognises your betterment in something else, He-azwj would Command you with it. Therefore, you should not be denying the Management of Allah-azwj the Exalted regarding His-azwj servants, and His-azwj Purpose to their betterment’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص قَدْ تَرَكْتُمُ الْعَمَلَ يَوْمَ السَّبْتِ ثُمَّ عَمِلْتُمْ بَعْدَهُ سَائِرَ الْأَيَّامِ ثُمَّ تَرَكْتُمُوهُ فِي السَّبْتِ ثُمَّ عَمِلْتُمْ بَعْدَهُ أَ فَتَرَكْتُمُ الْحَقَّ إِلَى بَاطِلٍ أَوِ الْبَاطِلَ إِلَى حَقٍّ أَوِ الْبَاطِلَ إِلَى بَاطِلٍ أَوِ الْحَقَّ إِلَى حَقٍّ قُولُوا كَيْفَ شِئْتُمْ فَهُوَ قَوْلُ مُحَمَّدٍ وَ جَوَابُهُ لَكُمْ
Then Rasool-Allah–saww said to them: ‘You had left the work on the day of Saturday, then you worked after if from the rest of the days, then you left it during the Saturday, then you worked after it. Were you leaving the truth to the falsehood, or the falsehood to a truth? Or the falsehood to a falsehood, or the truth to a truth? Therefore turn wherever you so like to, for it is the speech of Muhammad–saww and his–saww answer to you all’.
قَالُوا بَلْ تَرْكُ الْعَمَلِ فِي السَّبْتِ حَقٌّ وَ الْعَمَلُ بَعْدَهُ حَقٌّ
They said, ‘But, leaving the work during the Saturday was right, and the working after it was right’.
فَقَالَ رَسُولُ اللَّهِ ص فَكَذَلِكَ قِبْلَةُ بَيْتِ الْمَقْدِسِ فِي وَقْتِهِ حَقٌّ ثُمَّ قِبْلَةُ الْكَعْبَةِ فِي وَقْتِهِ حَقٌّ
Rasool-Allah-saww said: ‘Similar to that, the Qiblah of Bayt Al-Maqdas during its time, was right, then Qiblah of the Kabah during its time is right’.
فَقَالُوا يَا مُحَمَّدُ أَ فَبَدَا لِرَبِّكَ فِيمَا كَانَ أَمَرَكَ بِهِ بِزَعْمِكَ مِنَ الصَّلَاةِ إِلَى بَيْتِ الْمَقْدِسِ حِينَ نَقَلَكَ إِلَى الْكَعْبَةِ
They said, ‘O Muhammad-saww! Was there a change of mind for your-saww Lord-azwj in what He-azwj has Commanded with, by your-saww claim, from the Salat towards Bayt Al-Maqdas when He-azwj Transferred you-saww toward the Kabah?’
فَقَالَ رَسُولُ اللَّهِ ص مَا بَدَا لَهُ عَنْ ذَلِكَ فَإِنَّهُ الْعَالِمُ بِالْعَوَاقِبِ وَ الْقَادِرُ عَلَى الْمَصَالِحِ لَا يَسْتَدْرِكُ عَلَى نَفْسِهِ غَلَطاً وَ لَا يَسْتَحْدِثُ رَأْياً يُخَالِفُ الْمُتَقَدِّمَ جَلَّ عَنْ ذَلِكَ وَ لَا يَقَعُ أَيْضاً عَلَيْهِ مَانِعٌ يَمْنَعُ مِنْ مُرَادِهِ وَ لَيْسَ يَبْدُو إِلَّا لِمَنْ كَانَ هَذَا وَصْفَهُ وَ هُوَ عَزَّ وَ جَلَّ مُتَعَالٍ عَنْ هَذِهِ الصِّفَاتِ عُلُوّاً كَبِيراً
Rasool-Allah–saww said: ‘There was no change of mind for Him–azwj about that, for He–azwj is the Knower of the consequences, and the Powerful upon the betterment. A mistake cannot be comprehended upon Himself–azwj, nor does He–azwj have a new opinion with opposite to the preceding one. He–azwj is more Majestic than that; and there does not occur upon Him–azwj, as well, a preventer preventing Him–azwj from His–azwj Purpose, and it isn’t a change of mind except for the one who was upon these qualities, and He–azwj is Mightier, and more Majestic and Exalted from these qualities, Loftier, Greater’.
ثُمَّ قَالَ لَهُمْ رَسُولُ اللّه أَيُّهَا الْيَهُودُ أَخْبِرُونِي عَنِ اللَّهِ أَ لَيْسَ يُمْرِضُ ثُمَّ يُصِحُّ وَ يُصِحُّ ثُمَّ يُمْرِضُ أَ بَدَا لَهُ فِي ذَلِكَ أَ لَيْسَ يُحْيِي وَ يُمِيتُ أَ لَيْسَ يَأْتِي بِاللَّيْلِ فِي أَثَرِ النَّهَارِ ثُمَّ بِالنَّهَارِ فِي أَثَرِ اللَّيْلِ أَ بَدَا لَهُ فِي كُلِّ وَاحِدَةٍ مِنْ ذَلِكَ
Then Rasool-Allah–saww said to them: ‘O you Jews! Inform me about Allah–azwj. Doesn’t He–azwj Cause illness then Grants health, and Grants health then Causes illness? Is there a change of mind for Him–azwj regarding that? Doesn’t He–azwj Cause to live and Cause to die, is it a change of mind for Him–azwj? Doesn’t He–azwj Come with the night in the footsteps of the day, and the day in the footsteps of the night? Is it a change of mind for Him–azwj in each one from that?’
قَالُوا لَا
They said, ‘No’.
قَالَ فَكَذَلِكَ اللَّهُ تَعَبَّدَ نَبِيَّهُ مُحَمَّداً بِالصَّلَاةِ إِلَى الْكَعْبَةِ بَعْدَ أَنْ تَعَبَّدَهُ بِالصَّلَاةِ إِلَى بَيْتِ الْمَقْدِسِ وَ مَا بَدَا لَهُ فِي الْأَوَّلِ
He–saww said: ‘Like that is Allah–azwj the Exalted. His–azwj Prophet–saww, Muhammad–saww worshipped with the Salat towards the Kabah after having worshipped Him–azwj with the Salat towards Bayt Al-Maqdas, and there was no change of mind for Him–azwj regarding the first’.
ثُمَّ قَالَ أَ لَيْسَ اللَّهُ يَأْتِي بِهِ بِالشِّتَاءِ فِي أَثَرِ الصَّيْفِ وَ الصَّيْفِ فِي أَثَرِ الشِّتَاءِ أَ بَدَا لَهُ فِي كُلِّ وَاحِدٍ مِنْ ذَلِكَ
Then he–saww said: ‘Doesn’t Allah–azwj Come with the winter in the footsteps of the summer, and the summer in the footsteps of the winter? Is it a change of mind for Him–azwj in each of that?’
قَالُوا لَا
They said, ‘No’.
قَالَ فَكَذَلِكَ لَمْ يَبْدُ لَهُ فِي الْقِبْلَةِ
He–saww said: ‘Similar to that, there was no change of mind for Him–azwj regarding the Qiblah’.
قَالَ ثُمَّ قَالَ أَ لَيْسَ قَدْ أَلْزَمَكُمْ فِي الشِّتَاءِ أَنْ تَحْتَرِزُوا مِنَ الْبَرْدِ بِالثِّيَابِ الْغَلِيظَةِ وَ أَلْزَمَكُمْ فِي الصَّيْفِ أَنْ تَحْتَرِزُوا مِنَ الْحَرِّ أَ فَبَدَا لَهُ فِي الصَّيْفِ حَتَّى أَمَرَكُمْ بِخِلَافِ مَا كَانَ أَمَرَكُمْ بِهِ فِي الشِّتَاءِ
He–asws said: ‘Then he–saww said: ‘Hasn’t Allah–azwj Necessitated you during the winter, or you should be protecting from the cold with the thick clothes? And necessitated you during the summer that you should be protecting from the heat? Is it a change of mind for Him–azwj during the summer until He–azwj Commanded you with the opposite of what He–azwj had Commanded you with during the winter?’
قَالُوا لَا
They said, ‘No’.
قَالَ رَسُولُ اللَّهِ ص فَكَذَلِكَ اللَّهُ تَعَبَّدَكُمْ فِي وَقْتٍ لِصَلَاحٍ يَعْلَمُهُ بِشَيْءٍ ثُمَّ تَعَبَّدَكُمْ فِي وَقْتٍ آخَرَ لِصَلَاحٍ آخَرَ يَعْلَمُهُ بِشَيْءٍ آخَرَ فَإِذَا أَطَعْتُمُ اللَّهَ فِي الْحَالَيْنِ اسْتَحْقَقْتُمْ ثَوَابَهُ وَ أَنْزَلَ اللَّهُ وَ لِلَّهِ الْمَشْرِقُ وَ الْمَغْرِبُ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ أَيْ إِذَا تَوَجَّهْتُمْ بِأَمْرِهِ فَثَمَّ الْوَجْهُ الَّذِي تَقْصِدُونَ مِنْهُ اللَّهَ وَ تَأْمُلُونَ ثَوَابَهُ
Rasool-Allah-saww said: ‘Similar to that, Allah-azwj the Exalted Wanted your worship during a time for betterment, He-azwj Taught something, then after it, during another time, for another betterment, Taught something other. When you obey Allah-azwj in both the states, you would be deserving of His-azwj Rewards. And Allah-azwj Revealed And for Allah is the East and the West; therefore wherever you turn to, so there would be the Face of Allah [2:115]. When you are diverting by His-azwj Command, so there would be the Face of Allah-azwj you are aiming Allah-azwj from, and are working for His-azwj Rewards’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ أَنْتُمْ كَالْمَرْضَى وَ اللَّهُ رَبُّ الْعَالَمِينَ كَالطَّبِيبِ فَصَلَاحُ الْمَرْضَى فِيمَا يَعْلَمُهُ الطَّبِيبُ يُدَبِّرُهُ بِهِ لَا فِيمَا يَشْتَهِيهِ الْمَرِيضُ وَ يَقْتَرِحُهُ أَلَا فَسَلِّمُوا لَهُ أَمْرَهُ تَكُونُوا مِنَ الْفَائِزِينَ
Then Rasool-Allah-saww said: ‘O servants of Allah-azwj! You are like patients, and the Lord-azwj of the world is like the doctor. The wellbeing of the patient is in what the doctor knows and plans with it. It is not in what the patient desires and suggests it. Indeed! Be submitting to Allah-azwj to His-azwj Commands, you will become from the successful ones’’.
فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ فَلِمَ أَمَرَ بِالْقِبْلَةِ الْأُولَى
It was said to him-asws, ‘O son-asws of Rasool-Allah-saww! Why did He-azwj Commanded with the first Qiblah?’
فَقَالَ لِمَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها وَ هِيَ بَيْتُ الْمَقْدِسِ إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ إِلَّا لِنَعْلَمَ ذَلِكَ مِنْهُ مَوْجُوداً بَعْدَ أَنْ عَلِمْنَاهُ سَيُوجَدُ وَ ذَلِكَ
He-asws said: ‘When Allah-azwj Mighty and Majestic Said: And We did not Make the Qiblah which you were upon – and it is Bayt Al-Maqdas – except for Us to Know who follows the Rasool from the one turns upon his heels [2:143] except for Us-azwj to Know that – from it – they remain after having Taught them, so they would be found to be on it.
أَنَّ هَوَى أَهْلِ مَكَّةَ كَانَ فِي الْكَعْبَةِ فَأَرَادَ اللَّهُ أَنْ يُبَيِّنَ مُتَّبِعَ مُحَمَّدٍ مِنْ مُخَالِفِهِ بِاتِّبَاعِ الْقِبْلَةِ الَّتِي كَرِهَهَا وَ مُحَمَّدٌ ص يَأْمُرُ بِهَا وَ لَمَّا كَانَ هَوَى أَهْلُ الْمَدِينَةِ فِي بَيْتِ الْمَقْدِسِ أَمَرَهُمْ بِمُخَالَفَتِهَا وَ التَّوَجُّهِ إِلَى الْكَعْبَةِ لِيُبَيِّنَ مَنْ يُوَافِقُ مُحَمَّداً فِيمَا يَكْرَهُهُ فَهُوَ مُصَدِّقُهُ وَ مُوَافِقُهُ
And that was, that the desire of the people of Makkah was regarding the Kabah. Allah–azwj Intended that it be manifested for Muhammad–saww, the one who opposes him–as, by following the Qiblah, which they disliked it, and Muhammad–saww ordered with it. And when it was the desire of the people of Al-Medina regarding Bayt Al-Maqdas, He–azwj Commanded them with the opposite to it and to divert towards the Kabah in order to manifest the one who is concordant with Muhammad–saww in what he dislikes, so his ratification would be his concordance.
ثُمَّ قَالَ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ إِنَّمَا كَانَ التَّوَجُّهُ إِلَى بَيْتِ الْمَقْدِسِ فِي ذَلِكَ الْوَقْتِ كَبِيرَةً إِلَّا عَلَى مَنْ يَهْدِي اللَّهُ فَعَرَفَ أَنَّ اللَّهَ يَتَعَبَّدُ بِخِلَافِ مَا يُرِيدُهُ الْمَرْءُ لِيَبْتَلِيَ طَاعَتَهُ فِي مُخَالَفَةِ هَوَاهُ.
Then He–azwj Said: And even though it may be grievous, except upon those Guided by Allah. [2:143] –It was so that the turning (facing) towards Bayt Al-Maqdas during that time was grievous, except upon the one Guided by Allah-azwj, for he recognised that Allah-azwj would be worshipped with opposite to what the man is intending, in order to Test him of his obedience in opposing his own desires’’.[84]
13- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، سَيَقُولُ السُّفَهاءُ مِنَ النَّاسِ ما وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها فَإِنَّ هَذِهِ الْآيَةَ مُتَقَدِّمَةٌ عَلَى قَوْلِهِ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها وَ إِنَّهُ نَزَلَ أَوَّلًا قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ ثُمَّ نَزَلَ سَيَقُولُ السُّفَهاءُ الْآيَةَ
Tafseer Ali Bin Ibrahim – The fools among the people will be saying: ‘What has turned them away from their Qiblah which they were upon?’ [2:142]. This Verse is advanced upon His-azwj Words: We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; [2:144], it was first Revealed: We have Seen the turning of your face towards the sky, [2:144], then it was Revealed: The fools among the people will be saying: [2:142] – the Verse.
وَ ذَلِكَ أَنَّ الْيَهُودَ كَانُوا يُعَيِّرُونَ رَسُولَ اللَّهِ ص وَ يَقُولُونَ لَهُ أَنْتَ تَابِعٌ لَنَا تُصَلِّي إِلَى قِبْلَتِنَا
And that is because the Jews were faulting Rasool-Allah-saww and saying to him-saww, ‘You-saww a follower of ours. You-saww are praying to our Qiblah!’
فَاغْتَمَّ رَسُولُ اللَّهِ ص مِنْ ذَلِكَ غَمّاً شَدِيداً وَ خَرَجَ فِي جَوْفِ اللَّيْلِ يَنْظُرُ فِي آفَاقِ السَّمَاءِ وَ يَنْتَظِرُ أَمْرَ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي ذَلِكَ فَلَمَّا أَصْبَحَ وَ حَضَرَتْ صَلَاةُ الظُّهْرِ وَ كَانَ فِي مَسْجِدِ بَنِي سَالِمٍ قَدْ صَلَّى بِهِمُ الظُّهْرَ رَكْعَتَيْنِ فَنَزَلَ عَلَيْهِ جَبْرَئِيلُ ع فَأَخَذَ بِعَضُدَيْهِ فَحَوَّلَهُ إِلَى الْكَعْبَةِ
Rasool-Allah-saww was saddened from that with severe sadness, and he-saww went out in middle of the night looking at horizons of the sky and awaiting Command of Allah-azwj Blessed and Exalted regarding that. When it was morning and Al-Zohr Salat presented, and he-saww was in Masjid of the clan of Salim having already prayed (first) two Cycles of Al-Zohr Salat, Jibraeel-as descended unto him-saww. He-as grabbed his-saww shoulder and turned him-saww towards the Kabah.
فَأَنْزَلَ اللَّهُ عَلَيْهِ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضاها فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ
Allah-azwj Revealed unto him-saww: We have Seen the turning of your face towards the sky, so We will be Turning you towards a Qiblah you will be pleased with; So turn then your face towards the Sacred Masjid; [2:144].
فَصَلَّى رَكْعَتَيْنِ إِلَى بَيْتِ الْمَقْدِسِ وَ رَكْعَتَيْنِ إِلَى الْكَعْبَةِ فَقَالَتِ الْيَهُودُ وَ السُّفَهَاءُ ما وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كانُوا عَلَيْها وَ تَحَوَّلَتِ الْقِبْلَةُ إِلَى الْكَعْبَةِ بَعْدَ مَا صَلَّى النَّبِيُّ بِمَكَّةَ ثَلَاثَ عَشْرَةَ سَنَةً إِلَى بَيْتِ الْمَقْدِسِ وَ بَعْدَ مُهَاجَرَتِهِ إِلَى الْمَدِينَةِ صَلَّى إِلَى بَيْتِ الْمَقْدِسِ سَبْعَةَ أَشْهُرٍ ثُمَّ حَوَّلَ اللَّهُ عَزَّ وَ جَلَّ الْقِبْلَةَ إِلَى الْبَيْتِ الْحَرَامِ
Thus, he-saww prayed two Cycles towards Bayt Al-Maqdis and two Cycles to the Kabah. The Jews and the foolish ones said, ‘‘What has turned them away from their Qiblah which they were upon?’ [2:142], and transfer of the Qiblah to the Kabah was after the Prophet-saww had prayed Salat at Makkah for thirteen years towards Bayt Al-Maqdis, and after his-saww emigrating to Al-Medina he-saww prayed Salat towards Bayt Al-Maqdis for seven months. Then Allah-azwj Mighty and Majestic Transferred the Qiblah towards the Sacred Masjid.
ثُمَّ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ يَعْنِي وَ لَا الَّذِينَ ظَلَمُوا مِنْهُمْ وَ إِلَّا فِي مَوْضِعِ وَ لَا وَ لَيْسَتْ هِيَ اسْتِثْنَاءً.
Then Allah-azwj Mighty and Majestic Said: and from wherever you come out, turn your face towards the Sacred Masjid; and wherever you are, turn your faces towards it, so that people shall have no accusation against you all, except those of them who are unjust; [2:150] – meaning, and not those who are unjust from them, or else in the place would be, ‘And no’, and it is not an exclusion’. (Opinion)
وَ مِنْهُ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ قالَتْ طائِفَةٌ مِنْ أَهْلِ الْكِتابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهارِ وَ اكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ
And from him (Ali Bin Ibrahim), in a report by Abu Al Jaroud,
‘From Abu Ja’far-asws regarding Words of the Exalted: ‘We believe in that which has been Revealed to those who believe, in the first part of the day, and disbelieve at the end of it, perhaps they would be returning (to our Qiblah) [3:72]:
فَإِنَّ رَسُولَ اللَّهِ ص لَمَّا قَدِمَ الْمَدِينَةَ وَ هُوَ يُصَلِّي نَحْوَ بَيْتِ الْمَقْدِسِ أَعْجَبَ ذَلِكَ الْيَهُودَ
‘When Rasool-Allah–saww proceeded to Al-Medina, he–saww used to offer Salat in the direction of Bayt Al-Maqdas. That astounded the Jews. When Allah–azwj Changed (the direction of Salat) from Bayt Al-Maqdas to the Sacred House (Kabah), the Jews were angered from that.
فَلَمَّا صَرَفَهُ اللَّهُ عَنْ بَيْتِ الْمَقْدِسِ إِلَى بَيْتِ اللَّهِ الْحَرَامِ وَجَدَتِ الْيَهُودُ مِنْ ذَلِكَ وَ كَانَ صَرْفُ الْقِبْلَةِ صَلَاةَ الظُّهْرِ فَقَالُوا صَلَّى مُحَمَّدٌ الْغَدَاةَ وَ اسْتَقْبَلَ قِبْلَتَنَا فَ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى مُحَمَّدٍ وَجْهَ النَّهارِ وَ اكْفُرُوا آخِرَهُ يَعْنُونَ الْقِبْلَةَ حِينَ اسْتَقْبَلَ رَسُولُ اللَّهِ الْمَسْجِدَ الْحَرَامَ لَعَلَّهُمْ يَرْجِعُونَ إِلَى قِبْلَتِنَا.
And the changing of the Qiblah was during the Al-Zohr Salat, so they said, ‘Muhammad–saww Prays in the morning and makes his–saww direction as our direction, therefore believe in that which has been Revealed unto Muhammad–saww in the daytime, and disbelieve (what was Revealed) at the end of it’ – meaning the Qiblah when Rasool-Allah prayed Salat facing towards the Sacred Masjid – perhaps they would be returning (to our Qiblah)’’.[85]
14- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ ابْنِ عُقْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ بْنِ عَلِيٍّ عَنْ جَدِّهِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: لَمَّا صُرِفَتِ الْقِبْلَةُ أَتَى رَجُلٌ قَوْماً فِي صَلَاتِهِمْ فَقَالَ إِنَّ الْقِبْلَةَ قَدْ تَحَوَّلَتْ فَتَحَوَّلُوا وَ هُمْ رُكُوعٌ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Ahmad Bin Muhammad Bin Al Salt, from Ahmad Bin Muhammad Bin Saeed, Ibn Uqdah, from Abu Abdullah Bin Ali, from his grandfather Ubeydullah, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘When the Qiblah was changed, a man came to a group. He said, ‘The Qiblah has been changed!’ So they transferred while they were performing Ruk’u’’.[86]
15- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ مَنْ صَلَّى عَلَى غَيْرِ الْقِبْلَةِ وَ هُوَ يَرَى أَنَّهُ عَلَى الْقِبْلَةِ ثُمَّ عَرَفَ بَعْدَ ذَلِكَ فَلَا إِعَادَةَ عَلَيْهِ إِذَا كَانَ فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ.
(The book) ‘Qurb Al Isnaad’ – from Al Hassan Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had said: ‘One who prays Salat to other than the Qiblah while he is viewing that he is upon the Qiblah, then he knows after that, there is no repeating upon him, when it was among what is between the east and the west’’.[87]
16- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنِ ابْنِ الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: الِالْتِفَاتُ فِي الصَّلَاةِ اخْتِلَاسٌ مِنَ الشَّيْطَانِ فَإِيَّاكُمْ وَ الِالْتِفَاتَ فِي الصَّلَاةِ
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Ibn al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The turning around in the Salat is a theft (of his Salat) from the Satan-la, beware of the turning around during the Salat.
فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُقْبِلُ عَلَى الْعِبَادِ إِذَا قَامَ فِي الصَّلَاةِ فَإِذَا الْتَفَتَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ عَمَّنْ تَلْتَفِتُ ثَلَاثَةً فَإِذَا الْتَفَتَ الرَّابِعَةَ أَعْرَضَ اللَّهُ عَنْهُ.
Allah-azwj Blessed and Exalted Turn to the servant when he stands in the Salat. When he turns around, Allah-azwj Blessed and Exalted Says: ‘O son of Adam-as! Who are you turning away from?’ – three times. When he turns the fourth time, Allah-azwj Turns away from him’’.[88]
17- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ وَ خَلَفِ بْنِ حَمَّادٍ عَنِ الْفُضَيْلِ وَ رِبْعِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قَالَ تُقِيمُ لِلصَّلَاةِ لَا تَلْتَفِتُ يَمِيناً وَ شِمَالًا.
Tafseer Ali Bin Ibrahim – from Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Hammad Bin Usman, and Khalaf Bin Hammad, from Al Fuzeyl, and Rabie,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Then set your face for the upright Religion – [30:30]. He-asws said: ‘You should stand for the Salat, neither turning right nor left’’.[89]
18- قُرْبُ الْإِسْنَادِ، عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص اسْتَقْبَلَ بَيْتَ الْمَقْدِسِ سَبْعَةَ عَشَرَ شَهْراً ثُمَّ صُرِفَ إِلَى الْكَعْبَةِ وَ هُوَ فِي صَلَاةِ الْعَصْرِ.
(The book) ‘Qurb Al Isnaad’ – from Al Sindy Bin Muhammad, from Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww faced towards Bayt Al-Maqdis for seventeen months, then he-saww changed to the Kabah, and it was during Al-Asar Salat’’.[90]
19- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، صَلَاةُ الْحَيْرَةِ عَلَى ثَلَاثَةِ وُجُوهٍ فَوَجْهٌ مِنْهَا هُوَ الرَّجُلُ يَكُونُ فِي مَفَازَةٍ لَا يَعْرِفُ الْقِبْلَةَ يُصَلِّي إِلَى أَرْبَعَةِ جَوَانِبَ.
Tafseer Ali Bin Ibrahim –
‘Salat ‘Al-Heyra‘ (confusion) is based upon three aspects. An aspect from it, it is the man being in a wilderness not knowing the Qiblah, so he prays Salat for four sides (directions)’’.[91] (opinion)
20- الْعَيَّاشِيُّ، عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا صَرَفَ اللَّهُ نَبِيَّهُ إِلَى الْكَعْبَةِ عَنْ بَيْتِ الْمَقْدِسِ قَالَ الْمُسْلِمُونَ لِلنَّبِيِّ ص أَ رَأَيْتَ صَلَاتَنَا الَّتِي كُنَّا نُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ مَا حَالُنَا فِيهَا وَ حَالُ مَنْ مَضَى مِنْ أَمْوَاتِنَا وَ هُمْ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ
(The book) ‘Al Ayyashi’ – from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Turned His-azwj Prophet-saww towards the Kabah from Bayt Al-Maqdis, the Muslims said to the Prophet-saww, ‘What is your-saww view of our Salats which we have prayed towards Bayt Al-Maqdis? What is our situation regarding these and situation of our deceased who have passed away and they were praying towards Bayt Al-Maqdis?’
فَأَنْزَلَ اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ فَسَمَّى الصَّلَاةَ إِيمَاناً.
Allah-azwj Revealed: And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143] – He-azwj Named the Salat as Eman’’.[92]
وَ مِنْهُ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا ع فِي قَوْلِ اللَّهِ وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ هُوَ إِلَى الْقِبْلَةِ.
And from him, from Abu Baseer,
‘From one of the two (5th or 6th Imam-asws) regarding Words of Allah-azwj: and straighten your faces at every Masjid [7:29]’’.[93]
وَ مِنْهُ عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ مَسَاجِدُ مُحْدَثَةٌ فَأُمِرُوا أَنْ يُقِيمُوا وُجُوهَهُمْ شَطْرَ الْمَسْجِدِ الْحَرامِ.
And from him, from Zurara, and Humran, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws about His-azwj Words: ‘and straighten your faces at every Masjid [7:29]. He-asws said: ‘New Masjids, so they were Commanded to straighten their faces towards the Sacred Masjid; [2:144]’’.[94]
وَ أَبُو بَصِيرٍ عَنْ أَحَدِهِمَا ع قَالَ: هُوَ إِلَى الْقِبْلَةِ لَيْسَ فِيهَا عِبَادَةُ الْأَوْثَانِ خَالِصاً مُخْلِصاً.
And Abu Baseer,
‘From one of the two (5th or 6th Imam-asws having said: ‘It is towards the Qiblah. There isn’t any idols being worshipped therein, sincerely purely’’.[95]
وَ مِنْهُ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وَ بِالنَّجْمِ هُمْ يَهْتَدُونَ هُوَ الْجَدْيُ لِأَنَّهُ نَجْمٌ لَا يَزُولُ وَ عَلَيْهِ بِنَاءُ الْقِبْلَةِ وَ بِهِ يَهْتَدِي أَهْلُ الْبَرِّ وَ الْبَحْرِ.
And from him, from Ismail Bin Abu Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib‑asws having said: ‘Rasool-Allah-saww said: ‘and by the star they are being guided [16:16] – it is the Capricorn, because it is a star not declining, and the Qiblah is built upon it, and by it the righteous and the immoral are being guided’’.[96]
21- فِي تَفْسِيرِ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْمَذْكُورِ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص لَمَّا بُعِثَ كَانَتِ الصَّلَاةُ إِلَى قِبْلَةِ بَيْتِ الْمَقْدِسِ فَكَانَ فِي أَوَّلِ بِعْثَتِهِ يُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ جَمِيعَ أَيَّامِ مُقَامِهِ بِمَكَّةَ وَ بَعْدَ هِجْرَتِهِ إِلَى الْمَدِينَةِ بِأَشْهُرٍ
In Tafseer Al Numani – by the mentioned chain in ‘The book of Quran’ –
‘From Amir Al-Momineen-asws having said: ‘When Rasool-Allah-saww was Send, the Salat was towards the Qiblah of Bayt Al-Maqdis. In the beginning of his-saww Prophet-hood, he-saww prayed Salat towards Bayt Al-Maqdis, entirety of his-saww days of staying at Makkah, and after his (s.aw.) emigrating to Al-Medina for months.
فَعَيَّرَتْهُ الْيَهُودُ فَقَالُوا أَنْتَ تَابِعٌ لِقِبْلَتِنَا
The Jews faulted him-saww. They said, ‘You-saww are a follower to our Qiblah!’
فَأَنِفَ رَسُولُ اللَّهِ ص ذَلِكَ مِنْهُمْ فَأَنْزَلَ اللَّهُ تَعَالَى عَلَيْهِ وَ هُوَ يُقَلِّبُ وَجْهَهُ إِلَى السَّمَاءِ وَ يَنْتَظِرُ الْأَمْرَ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ إِلَى قَوْلِهِ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ يَعْنِي الْيَهُودَ فِي هَذَا الْمَوْضِعِ
It was disrespect to Rasool-Allah-saww from them of that, so Allah-azwj the Exalted Revealed to him-saww while he-saww was turning his-saww face towards the sky awaiting the Command: We have Seen the turning of your face towards the sky, [2:144] – up to His-azwj Word: so that people shall have no accusation against you all, [2:150] – meaning the Jews in this place.
ثُمَّ أَخْبَرَنَا اللَّهُ عَزَّ وَ جَلَّ الْعِلَّةَ الَّتِي مِنْ أَجْلِهَا لَمْ يُحَوِّلْ قِبْلَتَهُ مِنْ أَوَّلِ الْبِعْثَةِ فَقَالَ تَبَارَكَ وَ تَعَالَى وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَى قَوْلِهِ لَرَؤُفٌ رَحِيمٌ- فَسَمَّى سُبْحَانَهُ الصَّلَاةَ هَاهُنَا إِيمَاناً
Then Allah-azwj Mighty and Majestic Informed us of the reason for which the Qiblah had not been transferred from the beginning of the Prophet-hood. The Blessed and Exalted Said: And We did not Make the Qiblah which you were upon – up to His-azwj Words: Affectionate, Merciful [2:143]. The Glorious Named the Salat as Eman over here’.
وَ قَالَ ع فِي قَوْلِهِ تَعَالَى فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ قَالَ مَعْنَى شَطْرِهِ نَحْوُهُ إِنْ كَانَ مَرْئِيّاً وَ بِالدَّلَائِلِ وَ الْأَعْلَامِ إِنْ كَانَ مَحْجُوباً
And he-asws said regarding Words of the Exalted: So turn then your face towards the Sacred Masjid; [2:144]. He-asws said: ‘Mean of ‘Shatra’ is approximately towards it, if it was visible, and with the signs and the flags if it was veiled.
فَلَوْ عُلِمَتِ الْقِبْلَةُ لَوَجَبَ اسْتِقْبَالُهَا وَ التَّوَلِّي وَ التَّوَجُّهُ إِلَيْهَا وَ لَوْ لَمْ يَكُنِ الدَّلِيلُ عَلَيْهَا مَوْجُوداً حَتَّى تَسْتَوِيَ الْجِهَاتُ كُلُّهَا فَلَهُ حِينَئِذٍ أَنْ يُصَلِّيَ بِاجْتِهَادِهِ حَيْثُ أَحَبَّ وَ اخْتَارَ حَتَّى يَكُونَ عَلَى يَقِينٍ مِنَ الدَّلَالاتِ الْمَنْصُوبَةِ وَ الْعَلَامَاتِ الْمَبْثُوثَةِ
If you know the Qiblah, it is obligated to face it, and the turning and the directing towards it, and there does not happen to be any existent signs upon it to the extent that all the direction are same, at that time it is for him to pray Salat by his striving wherever he likes and choose (a direction) until he would be upon certainty from the installed signs and the markers spread out.
فَإِنْ مَالَ عَنْ هَذَا التَّوَجُّهِ مَعَ مَا ذَكَرْنَا حَتَّى يَجْعَلَ الشَّرْقَ غَرْباً وَ الْغَرْبَ شَرْقاً زَالَ مَعْنَى اجْتِهَادِهِ وَ فَسَدَ حَالُ اعْتِقَادِهِ
If he inclines away from this direction along with what we-asws mentioned until he makes the east as west, and the west as east, the meaning of his striving would be lost and the state of his belief would be corrupted’.
قَالَ وَ قَدْ جَاءَ عَنِ النَّبِيِّ ص خَبَرٌ مَنْصُوصٌ مُجْمَعٌ عَلَيْهِ أَنَّ الْأَدِلَّةَ الْمَنْصُوبَةَ عَلَى بَيْتِ اللَّهِ الْحَرَامِ لَا تَذْهَبُ بِكُلِّيَّتِهَا حَادِثَةٌ مِنَ الْحَوَادِثِ مَنّاً مِنَ اللَّهِ تَعَالَى عَلَى عِبَادِهِ فِي إِقَامَةِ مَا افْتَرَضَ عَلَيْهِمْ.
He (the narrator) said, ‘And it has come from the Prophet-saww textual Hadeeth there is a consensus upon it that the markings installed upon the Sacred House of Allah-azwj will not go away from us by their whole, due to any incident from the incidents from Allah-azwj the Exalted upon His-azwj servants in establishing what Allah-azwj has Imposed upon them’’.[97]
22- مَعَانِي الْأَخْبَارِ، وَ الْمَجَالِسُ لِلصَّدُوقِ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ حُرُمَاتٍ ثَلَاثاً لَيْسَ مِثْلَهُنَّ شَيْءٌ كِتَابَهُ وَ هُوَ حِكْمَةٌ وَ نُورٌ وَ بَيْتَهُ الَّذِي جَعَلَهُ قِيَاماً لِلنَّاسِ لَا يَقْبَلُ مِنْ أَحَدٍ تَوَجُّهاً إِلَى غَيْرِهِ وَ عِتْرَةَ نَبِيِّكُمْ ص.
(The books) ‘Ma’any Al Akhbar’, and ‘Al Majaalis’ of Al Sadouq – from his father, from Abdullah Bin Ja’far Al Himeyri, from Muhammad Bin Isa Bin Ubeyd, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘For Allah-azwj Mighty and Majestic there are three Sanctities. There isn’t anything like these – His-azwj Book, and it is His-azwj Judgment and Noor (light); and His-azwj House which He-azwj Made it standing for the people. He-azwj does not Accept from anyone diverting to somewhere else; and family of your Prophet-saww’’.[98]
23- مَسَارُّ الشِّيعَةِ، لِلْمُفِيدِ، قَالَ: فِي النِّصْفِ مِنْ رَجَبٍ سَنَةَ اثْنَتَيْنِ مِنَ الْهِجْرَةِ حُوِّلَتِ الْقِبْلَةُ مِنْ بَيْتِ الْمَقْدِسِ إِلَى الْكَعْبَةِ وَ كَانَ النَّاسُ فِي صَلَاةِ الْعَصْرِ فَتَحَوَّلُوا فِيهَا إِلَى الْبَيْتِ الْحَرَامِ.
(The book) ‘Masarru Al Shia’ of Al Mufeed,
‘He said, ‘In the middle of Rajab of the year two from the Emigration, the Qiblah was transferred from Bayt Al-Maqdis to the Kabah while the people were in Al-Asr Salat. They turned in it towards the Sacred Masjid’’.[99] (It’s not a Hadeeth)
24- النِّهَايَةُ، لِلشَّيْخِ قَالَ: قَدْ رُوِيَتْ رِوَايَةٌ أَنَّ مَنْ صَلَّى إِلَى اسْتِدْبَارِ الْقِبْلَةِ ثُمَّ عَلِمَ بَعْدَ خُرُوجِ الْوَقْتِ وَجَبَ عَلَيْهِ إِعَادَةُ الصَّلَاةِ وَ هَذَا هُوَ الْأَحْوَطُ وَ عَلَيْهِ الْعَمَلُ انْتَهَى.
(The book) ‘Al Nihayat’ of the Sheykh –
He said, ‘A report has been reported that the one who prays Salat is the back of the Qiblah, then he knows after the lapse of the time obligated upon it, should repeat the Salat, and this is the safest of the actions upon him’ – end’’.[100] (It’s not a Hadeeth)
وَ مِنْهُ، عَنِ الصَّادِقِ ع فِي قَوْلِهِ تَعَالَى فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ قَالَ هَذَا فِي النَّوَافِلِ خَاصَّةً فِي حَالِ السَّفَرِ فَأَمَّا الْفَرَائِضُ فَلَا بُدَّ فِيهَا مِنِ اسْتِقْبَالِ الْقِبْلَةِ.
And from him,
‘From Al-Sadiq-asws regarding Words of the Exalted: therefore wherever you turn to, so there would be the Face of Allah [2:115]. He-asws said: ‘This is regarding the optional Salat in a situation of travelling. As for the obligatory, there is no escape from facing the Qiblah’’.[101]
25- مَجْمَعُ الْبَيَانِ، عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ أَنَّهَا لَيْسَتْ بِمَنْسُوخَةٍ وَ أَنَّهَا مَخْصُوصَةٌ بِالنَّوَافِلِ فِي حَالِ السَّفَرِ.
(The book) ‘Majma Al Bayan’ –
‘From Abu Ja’far-asws and Abu Abdullah-asws regarding Words of the Exalted: therefore wherever you turn to, so there would be the Face of Allah [2:115]. It isn’t Abrogated, and it is specialised with the optional Salat in the state of travelling’’.[102]
26- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع مَنْ صَلَّى عَلَى غَيْرِ الْقِبْلَةِ فَكَانَ إِلَى الْمَشْرِقِ أَوِ الْمَغْرِبِ فَلَا يُعِيدُ الصَّلَاةَ.
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail, from Muhammad Bin Al Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibajy, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws, from his father, from, his grandfather-asws Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘One who prays Salat upon other than the Qiblah, either to the east or the west, he should not repeat the Salat’’.[103]
27- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً قَالَ أَمَرَهُ أَنْ يُقِيمَهُ لِلْقِبْلَةِ حَنِيفاً لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ الْأَوْثَانِ خَالِصاً مُخْلِصاً.
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws regarding Words of Allah-azwj Mighty and Majestic: Then set your face for the upright Religion – [30:30]. He-asws said: ‘He-azwj Commanded him-saww be facing to the Qiblah. There isn’t anything in it from worship of the idols, (standing) sincerely, purely’’.[104]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا تَلْتَفِتْ عَنِ الْقِبْلَةِ فِي صَلَاتِكَ فَتَفْسُدَ عَلَيْكَ فَإِنَّ اللَّهَ قَالَ لِنَبِيِّهِ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرامِ وَ حَيْثُ ما كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَ اخْشَعْ بِبَصَرِكَ وَ لَا تَرْفَعْهُ إِلَى السَّمَاءِ وَ لْيَكُنْ نَظَرُكَ إِلَى مَوْضِعِ سُجُودِكَ.
And from Abu Ja’far-asws having said: ‘Do not turn around from the Qiblah during your Salat for it will be spoilt upon you. Allah-azwj Said to His-azwj Prophet-saww: So turn then your face towards the Sacred Masjid; and wherever you are, turn your face towards it. [2:144], and lower your gaze and do not raise it towards the sky, but your looking should be at the place of your Sajdah’’.[105]
28- الْعِلَلُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَقْرَأُ السَّجْدَةَ وَ هُوَ عَلَى ظَهْرِ دَابَّتِهِ قَالَ يَسْجُدُ حَيْثُ تَوَجَّهَتْ بِهِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي عَلَى نَاقَتِهِ وَ هُوَ مُسْتَقْبِلُ الْمَدِينَةِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ.
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man reciting the Sajdah (Verse) while he is upon the back of his riding animal. He-asws said: ‘He should do Sajdah wherever he heads with it. Rasool-Allah-saww had prayed Salat upon his-saww she-camel while he-saww was find Al-Medina. Allah-azwj Mighty and Majestic Says: therefore wherever you turn to, so there would be the Face of Allah [2:115]’’.[106]
29- الْعَيَّاشِيُّ، عَنْ حَرِيزٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَنْزَلَ اللَّهُ هَذِهِ الْآيَةَ فِي التَّطَوُّعِ خَاصَّةً فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ واسِعٌ عَلِيمٌ وَ صَلَّى رَسُولُ اللَّهِ ص إِيمَاءً عَلَى رَاحِلَتِهِ أَيْنَمَا تَوَجَّهَتْ بِهِ حَيْثُ خَرَجَ إِلَى خَيْبَرَ وَ حِينَ رَجَعَ مِنْ مَكَّةَ وَ جَعَلَ الْكَعْبَةَ خَلْفَ ظَهْرِهِ.
Al Ayyashi, from Hareyz who said,
‘Abu Ja’far-asws said: ‘Allah-azwj Revealed this Verse regarding the optional Salat in particular: therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115], and Rasool-Allah-saww prayed Salat in gestures being upon his‑saww riding animal wherever it headed with him-saww when he-saww went out to (Battle of) Khyber, and when he-saww returned from Makkah, and he-saww made the Kabah to be behind his-saww back’’.[107]
قَالَ قَالَ زُرَارَةُ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الصَّلَاةُ فِي السَّفَرِ [فِي] السَّفِينَةِ وَ الْمَحْمِلِ سَوَاءٌ
He (the narrator) said, ‘Zurara said, ‘I said to Abu Abdullah-asws, ‘The Salat during the journey in the ship and the carriage, are the same?’
قَالَ الناقة [النَّافِلَةُ] كُلُّهَا سَوَاءٌ تُومِئُ إِيمَاءً أَيْنَمَا تَوَجَّهَتْ دَابَّتُكَ وَ سَفِينَتُكَ وَ الْفَرِيضَةُ تَنْزِلُ لَهَا عَنِ الْمَحْمِلِ إِلَى الْأَرْضِ إِلَّا مِنْ خَوْفٍ فَإِنْ خِفْتَ أَوْمَأْتَ
He-asws said: ‘The optional Salats, all of these are same. You can indicate by gestures wherever you may be headed on your riding animal, and your ship, while the obligatory Salat, you will have to descend for it from the carriage to the ground, except from fear. If you fear, you can do gestures (without descending).
وَ أَمَّا السَّفِينَةُ فَصَلِّ بِهَا قَائِماً وَ تَوَخَّ الْقِبْلَةَ بِجُهْدِكَ إِنَّ نُوحاً ع قَدْ صَلَّى الْفَرِيضَةَ فِيهَا قَائِماً مُتَوَجِّهاً إِلَى الْقِبْلَةِ وَ هِيَ مُطْبِقَةٌ عَلَيْهِمْ
And as for the ship, pray Salat at it standing and face the Qiblah with your striving. Noah-as had prayed the obligatory Salat in it while standing facing towards the Qiblah, and it had been layered upon them (by flood waters)’.
قَالَ قُلْتُ وَ مَا كَانَ عِلْمُهُ بِالْقِبْلَةِ فَيَتَوَجَّهَهَا وَ هِيَ مُطْبِقَةٌ عَلَيْهِمْ
He (the narrator) said, ‘I said, ‘And what had let him-as know the Qiblah so he-as diverted towards it, and it had been layered (covered) upon them (with flood waters)?’
قَالَ كَانَ جَبْرَئِيلُ ع يُقَوِّمُهُ نَحْوَهَا
He-asws said: ‘Jibraeel-as had stood him-as towards it’.
قَالَ قُلْتُ فَأَتَوَجَّهُ نَحْوَهَا فِي كُلِّ تَكْبِيرَةٍ
He (the narrator) said, ‘I said, ‘So I should be facing towards it during every exclamation of Takbeer?’
قَالَ أَمَّا فِي النَّافِلَةِ فَلَا إِنَّ مَا يُكَبِّرُ فِي النَّافِلَةِ عَلَى غَيْرِ الْقِبْلَةِ أَكْثَرُ
He-asws said: ‘As for regarding the optional Salat, no! Surely, what Takbeers have been exclaimed to other than the Qiblah are more’.
ثُمَّ قَالَ كُلُّ ذَلِكَ قِبْلَةٌ لِلْمُتَنَفِّلِ إِنَّهُ قَالَ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ واسِعٌ عَلِيمٌ.
Then he-asws said: ‘All that is Qiblah for the one praying optional Salat. He-azwj Said: therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115]’’.[108]
30- الْإِحْتِجَاجُ، وَ تَفْسِيرُ الْعَسْكَرِيِّ ع فِي احْتِجَاجِ النَّبِيِّ عَلَى الْمُشْرِكِينَ قَالَ إِنَّا عِبَادُ اللَّهِ مَخْلُوقُونَ مَرْبُوبُونَ نَأْتَمِرُ لَهُ فِيمَا أَمَرَنَا وَ نَنْزَجِرُ عَمَّا زَجَرَنَا
(The books) ‘Al-Ihtijaj’, and ‘Tafseer Al-Askari-asws’ – ‘In argumentation by the Prophet-saww against the Polytheists, he-saww said: ‘And that is because we are servants of Allah–azwj, Created, Nourished. We carry out His–azwj Commands in whatever He–azwj Commands us, and we are rebuked from whatever He-azwj Rebukes us’.
إِلَى أَنْ قَالَ فَلَمَّا أَمَرَنَا أَنْ نَعْبُدَهُ بِالتَّوَجُّهِ إِلَى الْكَعْبَةِ أَطَعْنَا ثُمَّ أَمَرَنَا بِعِبَادَتِهِ بِالتَّوَجُّهِ نَحْوَهَا فِي سَائِرِ الْبُلْدَانِ الَّتِي نَكُونُ بِهَا فَأَطَعْنَا فَلَمْ نَخْرُجْ فِي شَيْءٍ مِنْ ذَلِكَ مِنِ اتِّبَاعِ أَمْرِهِ.
Up to his-saww words: ‘So when He–azwj Commanded us that we worship Him–azwj with the direction towards the Kabah, we obeyed. Then He–azwj Commanded us with worshipping Him–azwj with the direction towards it – in the rest of the countries which we happen to be in. So we obeyed. Thus, we did not exit, with regards to anything from that, from following His–azwj Commands’’.[109]
31- تَفْسِيرُ سَعْدِ بْنِ عَبْدِ اللَّهِ، بِرِوَايَةِ ابْنِ قُولَوَيْهِ عَنْهُ بِإِسْنَادِهِ إِلَى الصَّادِقِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ لَمَّا بُعِثَ كَانَتِ الْقِبْلَةُ إِلَى بَيْتِ الْمَقْدِسِ عَلَى سُنَّةِ بَنِي إِسْرَائِيلَ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْبَرَنَا فِي الْقُرْآنِ أَنَّهُ أَمَرَ مُوسَى بْنَ عِمْرَانَ ع أَنْ يَجْعَلَ بَيْتَهُ قِبْلَةً فِي قَوْلِهِ وَ أَوْحَيْنا إِلى مُوسى وَ أَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُما بِمِصْرَ بُيُوتاً وَ اجْعَلُوا بُيُوتَكُمْ قِبْلَةً
Tafseer of Sa’ad Bin Abdullah, by a report by Ibn Qawlawiyah, from him, by his chain to,
‘Al-Sadiq-asws said: ‘Amir Al-Momineen-asws said: ‘When Rasool-Allah-saww was Sent, the Qiblah was towards Bayt Al-Maqdis, based upon the Sunnah (conduct) of the children of Israel, and that is because Allah-azwj Blessed and Exalted has Informed us in the Quran that He-azwj had Commanded Musa Bin Imran-as to make his-as house as Qiblah, in His-azwj Words: And We Revealed unto Musa and his brother, saying: “Provide houses for your people in Egypt and make your (own) houses as a Qiblah (Direction) [10:87].
وَ كَانَ رَسُولُ اللَّهِ ص عَلَى هَذَا يُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ مُدَّةَ مُقَامِهِ بِمَكَّةَ وَ بَعْدَ الْهِجْرَةِ أَشْهُراً حَتَّى عَيَّرَتْهُ الْيَهُودُ وَ قَالُوا أَنْتَ تَابِعٌ لَنَا تُصَلِّي إِلَى قِبْلَتِنَا وَ بُيُوتِ نَبِيِّنَا
And Rasool-Allah-saww, based upon this, used to pray Salat towards Bayt Al-Maqdis for the period of his-saww stay in Makkah and months after the Emigration, until the Jews faulted him‑saww and they said, ‘You-saww are a follower of ours. You-saww are praying towards our Qiblah and houses of our Prophet-as!’
فَاغْتَمَّ رَسُولُ اللَّهِ ص لِذَلِكَ وَ أَحَبَّ أَنْ يُحَوِّلَ اللَّهُ قِبْلَتَهُ إِلَى الْكَعْبَةِ وَ كَانَ يَنْظُرُ فِي آفَاقِ السَّمَاءِ يَنْتَظِرُ أَمْرَ اللَّهِ فَأَنْزَلَ اللَّهُ عَلَيْهِ قَدْ نَرى تَقَلُّبَ وَجْهِكَ فِي السَّماءِ إِلَى قَوْلِهِ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ يَعْنِي الْيَهُودَ
Rasool-Allah-saww was saddened at that and he (s.aw.) loved it if Allah-azwj would Transfer his‑saww Qiblah towards the Kabah, and he kept looking at horizons of the sky awaiting the Command of Allah-azwj. Allah-azwj Revealed unto him-saww: We have Seen the turning of your face towards the sky, [2:144] – up to His-azwj Word: so that people shall have no accusation against you all, [2:150] – meaning the Jews.
ثُمَّ أَخْبَرَ لِأَيِّ عِلَّةٍ لَمْ يُحَوِّلْ قِبْلَتَهُ فِي أَوَّلِ النُّبُوَّةِ فَقَالَ وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها الْآيَةَ
Then He-azwj Informed for which reason his-saww Qiblah had not been Transferred in the beginning of his-saww Prophet-hood. He-azwj Said: And We did not Make the Qiblah which you were upon [2:143] – the Verse.
فَقَالُوا يَا رَسُولَ اللَّهِ فَصَلَاتُنَا الَّتِي صَلَّيْنَاهَا إِلَى بَيْتِ الْمَقْدِسِ مَا حَالُهَا فَأَنْزَلَ اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ
They said, ‘O Rasool-Allah-saww! We had prayed Salat which we had prayed towards Bayt Al-Maqdis, what is it’s state?’ So Allah-azwj Revealed: And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people [2:143]’.
وَ قَالَ فِي مَوْضِعٍ آخَرَ فِيمَا فَرَضَ اللَّهُ عَلَى الْجَوَارِحِ مِنَ الطَّهُورِ وَ الصَّلَاةِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمَّا صَرَفَ نَبِيَّهُ إِلَى الْكَعْبَةِ عَنْ بَيْتِ الْمَقْدِسِ قَالَ الْمُسْلِمُونَ لِلنَّبِيِّ يَا رَسُولَ اللَّهِ أَ رَأَيْتَ صَلَاتَنَا الَّتِي كُنَّا نُصَلِّي إِلَى بَيْتِ الْمَقْدِسِ مَا حَالُهَا وَ حَالُنَا فِيهَا وَ حَالُ مَنْ مَضَى مِنْ أَمْوَاتِنَا وَ هُمْ يُصَلُّونَ إِلَى بَيْتِ الْمَقْدِسِ
And he-asws said in another place regarding what Allah-azwj has Imposed upon the limbs, from the cleanliness and the Salat, and that is because when Allah-azwj Blessed and Exalted Turned His-azwj Prophet-saww towards the Kabah away from Bayt Al-Maqdis, the Muslims said to the Prophet-saww, ‘O Rasool-Allah-saww! What is your-saww view of our Salas which we had prayed towards Bayt Al-Maqdis? What is their state and our state regarding it, and state of the one from our dead ones passed away, and they had been praying Salat towards Bayt Al-Maqdis?’
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ فَسَمَّى اللَّهُ الصَّلَاةَ إِيمَاناً.
Allah-azwj Mighty and Majestic Revealed: And Allah will not Waste your Eman, [2:143]. Allah‑azwj Named the Salat as Eman’’.[110]
فصل في ذكر وجوب التوجه إلى القبلة
Detail regarding mention of obligation of facing towards the Qiblah (Ahadeeth only)
وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً
It is reported by Abu Baseer, from Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: Then set your face for the upright Religion – [30:30].
قَالَ أَمَرَهُ أَنْ يُقِيمَ وَجْهَهُ لِلْقِبْلَةِ خَالِصاً مُخْلِصاً لَيْسَ فِيهِ شَيْءٌ مِنْ عِبَادَةِ الْأَوْثَانِ.
He-asws said: ‘He-azwj Commanded him to set his-saww face towards the Qiblah purely, there isn’t anything from the idol worship in it’.
وَ عَنْ أَبِي بَصِيرٍ أَيْضاً قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ قَالَ هَذِهِ الْقِبْلَةُ أَيْضاً.
And from Abu Baseer as well, he said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: and straighten your faces at every Masjid [7:29]. He-asws said: ‘This is the Qiblah as well’’.[111]
فصل في ذكر صرف رسول الله ص إلى الكعبة من البيت المقدس
Detail regarding mention of changing by Rasool-Allah-saww towards the Kabah from Bayt Al-Maqdis (Ahadeeth only)
قَالَ مُعَاوِيَةُ بْنُ عَمَّارٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَتَى صُرِفَ رَسُولُ اللَّهِ ص إِلَى الْكَعْبَةِ قَالَ بَعْدَ رُجُوعِهِ مِنْ بَدْرٍ وَ كَانَ يُصَلِّي بِالْمَدِينَةِ إِلَى بَيْتِ الْمَقْدِسِ سَبْعَةَ عَشَرَ شَهْراً ثُمَّ أُعِيدَ إِلَى الْكَعْبَةِ.
Muawiya Bin Ammar said, ‘I said to Abu Abdullah-asws, ‘When did Rasool-Allah-saww changed towards the Kabah?’ He-asws said: ‘After his-saww return from (battle of) Bade, and in Al-Medina he-saww prayed towards Bayt Al-Maqdis for seven months, then returned to the Kabah’’.
وَ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ ما جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْها إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلى عَقِبَيْهِ وَ إِنْ كانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ وَ ما كانَ اللَّهُ لِيُضِيعَ إِيمانَكُمْ إِنَّ اللَّهَ بِالنَّاسِ لَرَؤُفٌ رَحِيمٌ-
And from Abu Baseer who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And We did not Make the Qiblah which you were upon except for Us to Know who follows the Rasool from the one turns upon his heels; and even though it may be grievous, except upon those Guided by Allah. And Allah will not Waste your Eman, as Allah is Affectionate, Merciful with the people. [2:143].
فَقَالَ ع إِنَّ بَنِي عَبْدِ الْأَشْهَلِ أَتَوْهُمْ وَ هُمْ قَدْ صَلَّوْا رَكْعَتَيْنِ إِلَى بَيْتِ الْمَقْدِسِ فَقِيلَ لَهُمْ إِنَّ نَبِيَّكُمْ قَدْ صُرِفَ إِلَى الْكَعْبَةِ
He-asws said: ‘The clan of Abd Al-Ash’al came to them and they had already prayed two Cycles towards Bayt Al-Maqdis. They said to them, ‘Your Prophet-saww has changed towards the Kabah!’
فَتَحَوَّلَ النِّسَاءُ مَكَانَ الرِّجَالِ وَ الرِّجَالُ مَكَانَ النِّسَاءِ وَ جَعَلُوا الرَّكْعَتَيْنِ الْبَاقِيَتَيْنِ إِلَى الْكَعْبَةِ وَ صَلَّوْا صَلَاةً وَاحِدَةً إِلَى قِبْلَتَيْنِ فَلِذَلِكَ سُمِّيَ مَسْجِدُهُمْ مَسْجِدَ الْقِبْلَتَيْنِ وَ هُوَ بِالْمَدِينَةِ قَرِيباً مِنْ بِئْرِ رُومَةَ.
The women transferred to the place of the men, and the men to the place of the women, and they made the remaining two Cycles Salat towards the Kabah, and they prayed one Salat to the two Qiblahs. For that reason, their Masjid is named as ‘Masjid Qiblateyn’, and it is in Al-Medina nearby from the well of Rowma’’.
فصل في التوجه إلى القبلة من أربع جوانب البيت
Detail regarding the facing towards the Qiblah from four sides of the House (Kabah)
وَ سُئِلَ الصَّادِقُ ع عَنِ التَّيَاسُرِ فَقَالَ إِنَّ الْحَجَرَ الْأَسْوَدَ لَمَّا أُنْزِلَ بِهِ مِنَ الْجَنَّةِ وَ وُضِعَ فِي مَوْضِعِهِ جُعِلَ أَنْصَابُ الْحَرَمِ مِنْ حَيْثُ يَلْحَقُهُ نُورُ الْحَجَرِ الْأَسْوَدِ فَهِيَ عَنْ يَمِينِ الْكَعْبَةِ أَرْبَعَةُ أَمْيَالٍ وَ عَنْ يَسَارِهَا ثَمَانِيَةُ أَمْيَالٍ كُلُّهَا اثْنَا عَشَرَ مِيلًا
And Al-Sadiq-asws was asked about the shifting towards the left a little. He-asws said: ‘When the Black Stone as descended with from the Paradise and placed in its place, the posts of the Sanctuary (Hurrum) were made to be from whereby the radiance of the Black Stone had reached. It is four miles from right of the Kabah, and eight miles from its left. All of it being twelve miles.
فَإِذَا انْحَرَفَ الْإِنْسَانُ ذَاتَ الْيَمِينِ خَرَجَ عَنْ جِهَةِ الْقِبْلَةِ لِقِلَّةِ أَنْصَابِ الْحَرَمِ وَ إِذَا انْحَرَفَ ذَاتَ الْيَسَارِ لَمْ يَكُنْ خَارِجاً عَنْ حَدِّ الْقِبْلَةِ.
When the person deviates to the right, he exits from direction of the Qiblah due to the lack of posts of the Sanctuary (Hurrum), and when he deviates to the left, he would not exit from the boundary of the Qiblah’’.
باب 33 وجوب الاستقرار في الصلاة و الصلاة على الراحلة و المحمل و السفينة و الرف المعلق و على الحشيش و الطعام و أمثاله
CHAPTER 33 – OBLIGATION OF BEING SETTLED DURING THE SALATE, AND THE SALAT PRAYED WHILE BEING UPON THE RIDING ANIMAL, AND THE CARRIAGE, AND THE SHIP, AND ON A HIGH LEDGE, AND UPON THE GRASS, AND THE FOOD AND ITS LIKE
1- كَشْفُ الْغُمَّةِ، نَقْلًا مِنْ كِتَابِ الدَّلَائِلِ لِلْحِمْيَرِيِّ عَنْ فَيْضِ بْنِ مَطَرٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ أَنَا أُرِيدُ أَنْ أَسْأَلَهُ عَنْ صَلَاةِ اللَّيْلِ فِي الْمَحْمِلِ
(The book) ‘Kashf Al Ghumma’, copying from ‘Kitab Al Dalaail’ of Al Himeyri, from Feyz Bin Matar who said,
‘I entered to see Abu Ja’far-asws and I wanted to ask him-asws about the night Salat in the carriage’.
قَالَ فَابْتَدَأَنِي فَقَالَ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ.
He (the narrator) said, ‘He-asws initiated me. He-asws said: ‘Rasool-Allah-saww had prayed (optional) Salat upon his-saww riding animal wherever it headed with him-saww’’.[112]
2- الْمَحَاسِنُ، عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُصَلِّي وَ هُوَ عَلَى دَابَّةٍ مُتَلَثِّماً يُومِئُ قَالَ يَكْشِفُ مَوْضِعَ السُّجُودِ.
(The book) ‘Al Mahasin’ – from Ali Bin Al Numan, from the one who mentioned it,
‘From Abu Abdullah-asws said regarding a man who prays Salat while he is upon a riding animal, nodding, gesturing. He-asws said: ‘He should uncover the place of Sajdah’’.[113]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَمَّنْ ذَكَرَهُ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع فِي الْمَحْمِلِ يَسْجُدُ عَلَى الْقِرْطَاسِ وَ أَكْثَرُ ذَلِكَ يُومِي إِيمَاءً.
And from him, from Ali Bin Al Hakam, from the one who mentioned it, said,
‘I saw Abu Abdullah-asws in the carriage doing Sajdah upon the paper, and most of that he-asws was indicating by gestures’’.[114]
بيان: رَوَاهُ الشَّيْخُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يُصَلِّي عَلَى الدَّابَّةِ الْفَرِيضَةَ إِلَّا مَرِيضٌ يَسْتَقْبِلُ بِوَجْهِهِ الْقِبْلَةَ وَ يُجْزِيهِ فَاتِحَةُ الْكِتَابِ وَ يَضَعُ وَجْهَهُ فِي الْفَرِيضَةِ عَلَى مَا أَمْكَنَهُ مِنْ شَيْءٍ وَ يُومِي فِي النَّافِلَةِ وَ سَيَأْتِي بَعْضُ الْكَلَامِ فِيهِ فِي صَلَاةِ الْمَرِيضِ.
Explanation (Hadeeth only) – It is reported by the Sheykh, ‘From Abdul Rahman son of Abu Abdullah-asws, from Abu Abdullah-asws having said: ‘The obligatory Salat should not be prayed upon the animal except by a sick person facing the Qiblah with his face, and (reciting) Surah Al-Fatiha would suffice him, and during the obligatory Salat he should place his face upon whatever thing he is able upon, and he can gesture (only) during the optional Salat’ – and I (Majlisi) shall come with some of the speech regarding in in (the chapter) ‘Salat by the sick’’.
3- مَجَالِسُ ابْنِ الشَّيْخِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ هَارُونَ بْنِ الصَّلْتِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ ابْنِ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ جَابِرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْأَعْلَى عَنْ سُوَيْدِ بْنِ غَفَلَةَ عَنْ عَلِيٍّ ع وَ عُمَرَ وَ أَبِي بَكْرٍ وَ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالُوا كُلُّهُمْ إِذَا صَلَّيْتَ فِي السَّفِينَةِ فَأَوْجِبِ الصَّلَاةَ إِلَى قبلة [الْقِبْلَةِ] فَإِنِ اسْتَدَارَتْ فَأَثْبِتْ حَيْثُ أَوْجَبْتَ الْخَبَرَ.
(The book) ‘Majaalis’ of Ibn Al Sheykh – from his father, from Ahmad Bin Haroun Bin Al Salt, from Ahmad Bin Muhammad Bin Saeed Ibn Uqdah, from Al Qasim Bin Ja’far Bin Ahmad, from Abbad Bin Ahmad Al Qazwiny, from his uncle, from his father, from Jabir, from Ibrahim Bin Abdul A’ala, from Suwed Bin Gafala,
‘From Ali-asws, and Umar, and Abu Bakr, and Abdullah Bin Al-Abbas, ‘When you pray Salat in the ship, the Salat is obligated to the Qiblah. If it turn, then affirm it wherever it had been obligated’ – the Hadeeth’’.[115]
4- الْإِحْتِجَاجُ، فِيمَا كَتَبَ الْحِمْيَرِيُّ إِلَى الْقَائِمِ ع الرَّجُلُ يَكُونُ فِي مَحْمِلِهِ وَ الثَّلْجُ كَثِيرٌ بِقَامَةِ رَجُلٍ فَيَتَخَوَّفُ أَنْ يَنْزِلَ فَيَغُوصَ فِيهِ وَ رُبَّمَا يَسْقُطُ الثَّلْجُ وَ هُوَ عَلَى تِلْكَ الْحَالِ وَ لَا يَسْتَوِي لَهُ أَنْ يُلَبِّدَ شَيْئاً مِنْهُ لِكَثْرَتِهِ وَ تَهَافُتِهِ هَلْ يَجُوزُ أَنْ يُصَلِّيَ فِي الْمَحْمِلِ الْفَرِيضَةَ فَقَدْ فَعَلْنَا ذَلِكَ أَيَّاماً فَهَلْ عَلَيْنَا فِي ذَلِكَ إِعَادَةٌ أَمْ لَا
(The book) ‘Al-Ihtijaj’ –
‘Among what Al-Himeyri wrote to Al-Qaim-ajfj, ‘The man happens to be in his carriage and there is a lot of snow with stature of a man. He fears to descend and wading in it, and perhaps the snow might fall while he is upon that state, and it is not even for him that something from it might adhere with him due to it being a lot, and it would exhaust him. Is it correct for him if he were to pray the obligatory Salat in the carriage? We have done that for days. Is it upon us to repeat regarding that or not?’
فَأَجَابَ ع لَا بَأْسَ بِهِ عِنْدَ الضَّرُورَةِ وَ الشِّدَّةِ.
He-ajfj answered: ‘There is no problem with it during the necessity and the hardship’’.[116]
بيان: رَوَاهُ الشَّيْخُ عَنْ عَلِيِ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ أَنْ يُصَلِّيَ كَذَا وَ كَذَا صَلَاةً هَلْ يُجْزِيهِ أَنْ يُصَلِّيَ ذَلِكَ عَلَى دَابَّتِهِ وَ هُوَ مُسَافِرٌ قَالَ نَعَمْ.
Explanation (Hadeeth only) – It is reported by the Sheykh, from Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a man making it upon him for (the Sake of) Allah-azwj that he will be praying such and such (number of) Salats, ‘Is it allowed for him to pray that while being upon his animal while he is travelling?’ He-asws said: ‘Yes’’.
5- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ عَلَى الرَّفِّ الْمُعَلَّقِ بَيْنَ نَخْلَتَيْنِ قَالَ إِنْ كَانَ مُسْتَوِياً يَقْدِرُ عَلَى الصَّلَاةِ عَلَيْهِ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the man, ‘It is correct for him to pray Salat upon the shelf hanging between the two date trees?’
فَلَا بَأْسَ
He-asws said: ‘It is was even, he is able to pray Salat upon it, there is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ عَلَى الْحَشِيشِ النَّابِتِ أَوِ الثَّيِّلِ وَ هُوَ يَجِدُ أَرْضاً جَدَداً
He said, ‘And I asked him-asws about the man, ‘Is it correct for him if he prays Salat upon the grass or the turf, and he is able upon finding hard land?’
قَالَ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ هَلْ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ عَلَى الْبَيْدَرِ مُطَيَّنٌ عَلَيْهِ
He said, ‘And I asked him-asws about the man, ‘Is it correct for him if he prays Salat upon the threshing floor with mud upon it?’
قَالَ لَا يَصْلُحُ
He-asws said: ‘Is it not correct’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ فِي السَّفِينَةِ هَلْ يَصْلُحُ لَهُ أَنْ يَضَعَ الْحَصِيرَ فَوْقَ الْمَتَاعِ أَوِ الْقَتِّ أَوِ التِّبْنِ أَوِ الْحِنْطَةِ أَوِ الشَّعِيرِ وَ أَشْبَاهِهِ ثُمَّ يُصَلِّي
He said, ‘And I asked him-asws about the man being in the ship, ‘Is it correct for him to place a mat above the luggage, or the firewood, or the hay, or the wheat, or the barley or its like, then he prays Salat?’
قَالَ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَصْلُحُ لَهُ أَنْ يُصَلِّيَ عَلَى السَّفِينَةِ الْفَرِيضَةَ وَ هُوَ يَقْدِرُ عَلَى الْجَدِّ
He said, ‘And I asked him-asws about the man, ‘Is it correct for him if he prays the obligatory Salat upon the ship and (although) he is able upon the ground?’
قَالَ نَعَمْ لَا بَأْسَ-
He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنْ قَوْمٍ صَلَّوْا جَمَاعَةً فِي سَفِينَةٍ أَيْنَ يَقُومُ الْإِمَامُ وَ إِنْ كَانَ مَعَهُمْ نِسَاءٌ كَيْفَ يَصْنَعُونَ أَ قِيَاماً يُصَلُّونَ أَمْ جُلُوساً
He said, ‘And I asked him-asws about a group praying Salat in congregation in a ship, ‘Where should the prayer leader stand? And if there were women with them, how should they be doing it, praying standing or seated?’
قَالَ يُصَلُّونَ قِيَاماً وَ إِنْ لَمْ يَقْدِرُوا عَلَى الْقِيَامِ صَلَّوْا جُلُوساً وَ يَقُومُ الْإِمَامُ أَمَامَهُمْ وَ النِّسَاءُ خَلْفَهُمْ وَ إِنْ ضَاقَتِ السَّفِينَةُ قَعَدْنَ النِّسَاءُ وَ صَلَّى الرِّجَالُ وَ لَا بَأْسَ أَنْ تَكُونَ النِّسَاءُ بِحِيَالِهِمْ.
He-asws said: ‘They should be praying Salat standing, and if they are not able upon the standing, they should pray seated and the prayer leader should stand in front of them, and the women behind them; and if the ship is narrow, the women should be seated and the men should pray; and there is no problem if the women were to be parallel to them’’.[117]
6- الْإِخْتِصَاصُ، عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عَبْدِ الْمَلِكِ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ رَجُلٍ يَتَخَوَّفُ اللُّصُوصَ وَ السَّبُعَ كَيْفَ يَصْنَعُ بِالصَّلَاةِ إِذَا خَشِيَ أَنْ يَفُوتَ الْوَقْتُ
(The book) ‘Al Ikhtisas’ – from Ibrahim Bin Umar Al Yamani, from Abdul Malik who said,
‘Abu Abdullah-asws was asked about a man who fears the robbers and the wild animals, ‘How should he deal with the Salat when he fears the lapse of the timing?’
قَالَ فَلْيُومِ بِرَأْسِهِ فَلْيَتَوَجَّهْ إِلَى الْقِبْلَةِ وَ تَتَوَجَّهُ دَابَّتُهُ حَيْثُ مَا تَوَجَّهَتْ بِهِ.
He-asws said: ‘Let him gesture with his head, and let him face towards the Qiblah, and his riding animal can divert to wherever it divers with him’’.[118]
7- قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحَسَنِ بْنِ طَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ كُلِّهِمْ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَانَ أَهْلُ الْعِرَاقِ يَسْأَلُونَ أَبِي ع عَنِ الصَّلَاةِ فِي السَّفِينَةِ فَيَقُولُ إِنِ اسْتَطَعْتُمْ أَنْ تَخْرُجُوا إِلَى الْجَدِّ فَافْعَلُوا فَإِنْ لَمْ تَقْدِرُوا فَصَلُّوا قِيَاماً وَ إِنْ لَمْ تَقْدِرُوا فَصَلُّوا قُعُوداً وَ تَحَرَّوُا الْقِبْلَةَ.
(The book) ‘Qurb Al Isnaad’ – From Muhammad Bin Isa and Al Hassan Bin Tareyf, and Ali Bin Ismail, all of them from Hammad Bin Isa who said,
‘I heard Abu Abdullah-asws saying: ‘The people of Al-Iraq had asked my-asws father-asws about the Salat in the ship. He-asws said: ‘If you are able upon going out to the ground, then do so. If you are not able, then pray Salat standing; and if you are not able, then pray seated, and investigate the Qiblah (where it is)’’.[119]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْفَضْلِ الْوَاسِطِيِّ قَالَ: كَتَبْتُ إِلَيْهِ كَسَفَتِ الشَّمْسُ وَ الْقَمَرُ وَ أَنَا رَاكِبٌ
And from him, from Muhammad Bin Abdul Hameed, from Al Hassan Bin Ali Bin Fazzal, from Al Fazl Al Wasity who said,
‘I wrote to him-asws, ‘The sun and the moon get eclipsed while I am riding’.
قَالَ فَكَتَبَ إِلَيَّ صَلِّ عَلَى مَرْكَبِكَ الَّذِي أَنْتَ عَلَيْهِ.
He (the narrator) said, ‘He-asws wrote to me: ‘Pray Salat upon the ride which you are upon’’.[120]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحَسَنِ بْنِ طَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ كُلِّهِمْ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ خَرَجَ رَسُولُ اللَّهِ ص إِلَى تَبُوكَ فَكَانَ يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ وَ يَوْمِي إِيمَاءً.
And from him, from Muhammad Bin Isa and Al Hassan Bin Tareyf, and Ali Bin Ismail, all of them from Hammad Bin Isa who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww went out to Tabuk. He-saww had prayed upon his-saww riding animal wherever it headed with him-asws, and he-saww indicated by gestures’’.[121]
8- أَرْبَعِينُ الشَّهِيدِ، بِإِسْنَادِهِ عَنِ الصَّدُوقِ ره عَنْ جَعْفَرِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ وَالِدِهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادٍ مِثْلَهُ.
(The book) ‘Arbaeen’ of Al Shaheed, by his chain from Al Sadouq, from Ja’far Bin Al-Husayn, from Muhammad Bin Abdullah Bin Ja’far Al Himeyri, from his father, from Muhammad Bin Isa, from Hammad – similar to it.[122]
9- قُرْبُ الْإِسْنَادِ، عَنِ الْحَسَنِ بْنِ طَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص أَوْتَرَ عَلَى رَاحِلَتِهِ فِي غَزَاةِ تَبُوكَ
(The book) ‘Qurb Al Isnaad’ – from Al Hassan Bin Tareyf, from Al-Husayn Bin Ulwan,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws: ‘Rasool-Allah-saww prayed Al Witr Salat upon his riding animal during the military expedition of Tabuk’.
قَالَ وَ كَانَ عَلِيٌّ ع يُوتِرُ عَلَى رَاحِلَتِهِ إِذَا جَدَّ بِهِ السَّيْرُ.
He-asws said: ‘And Ali-asws had prayed Al Witr Salat upon his-asws riding animal when the journey was strenuous with him-asws’’.[123]
10- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا أَتَى أَبَا جَعْفَرٍ ع فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ أَتَّجِرُ إِلَى هَذِهِ الْجِبَالِ فَنَأْتِي أَمْكِنَةً لَا نَسْتَطِيعُ أَنْ نُصَلِّيَ إِلَّا عَلَى الثَّلْجِ
(The book) ‘Mishkat Al Anwaar’ – Transmitting from the book ‘Al Mahasin’,
‘From Abu Abdullah-asws having said: ‘A man came to Abu Ja’far-asws. He said to him-asws, ‘May Allah-azwj Keep you-asws well! Can I trade to this mountain, and we come to the places we are not able to pray Salat upon the snow?’
قَالَ أَ لَا تَكُونُ مِثْلَ فُلَانٍ يَرْضَى بِالدُّونِ وَ لَا يَطْلُبُ التِّجَارَةَ فِي أَرْضٍ لَا يَسْتَطِيعُ أَنْ يُصَلِّيَ إِلَّا عَلَى الثَّلْجِ.
He-asws said: ‘Can’t you be like so and so? He is satisfied with the less and he does not seek the trading in a land he is not able upon praying Salat except upon the snow’’.[124]
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘I asked Abu Abdullah-asws about a companion of ours, a farmer. He happens to have the wheat, and the barley upon his roof. He treads upon it and prays Salat upon it.
11- الْمَحَاسِنُ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ صَاحِبٍ لَنَا فَلَّاحاً يَكُونُ عَلَى سَطْحِهِ الْحِنْطَةُ وَ الشَّعِيرُ فَيَطَئُونَهُ وَ يُصَلُّونَ عَلَيْهِ قَالَ فَغَضِبَ وَ قَالَ لَوْ لَا أَنِّي أَرَى أَنَّهُ مِنْ أَصْحَابِنَا لَلَعَنْتُهُ.
He (the narrator) said, ‘He-asws was angered and said: ‘Had I-asws not seen him being from our companions, I-asws would have cursed him!’’[125]
قَالَ وَ رَوَاهُ أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ زَادَ فِيهِ أَ مَا يَسْتَطِيعُ أَنْ يَتَّخِذَ لِنَفْسِهِ مُصَلًّى يُصَلِّي فِيهِ
He said, ‘And it is reported by my father, from Muhammad Bin Sinan, from Abu Uyayna,
‘From Abu Abdullah-asws – similar to it, and there is an increase in it: ‘Is he not able upon taking a prayer mat for himself to be praying Salat in it?’
ثُمَّ قَالَ إِنَّ قَوْماً وُسِّعَ عَلَيْهِمْ فِي أَرْزَاقِهِمْ حَتَّى طَغَوْا فَاسْتَخْشَنُوا الْحِجَارَةَ فَعَمَدُوا إِلَى النِّقْيِ فَصَنَعُوا مِنْهُ كَهَيْئَةِ الْأَفْهَارِ فِي مَذَاهِبِهِمْ فَأَخَذَهُمُ اللَّهُ بِالسِّنِينَ
Then he-asws said: ‘There were a people, there was expansion upon them in their sustenance until they transgressed and considered the stones as too coarse (for cleansing from the toilet), so they deliberated to the pure bread, and they made like the ingots in their doctrines. Allah‑azwj Seized them with the years of famine.
فَعَمَدُوا إِلَى أَطْعِمَتِهِمْ فَجَعَلُوهَا فِي الْخَزَائِنِ فَبَعَثَ اللَّهُ عَلَى مَا فِي خَزَائِنِهِمْ مَا أَفْسَدَ حَتَّى احْتَاجُوا إِلَى مَا كَانُوا يَسْتَنْظِفُونَ بِهِ فِي مَذَاهِبِهِمْ فَجَعَلُوا يَغْسِلُونَهُ وَ يَأْكُلُونَهُ.
They had to deliberate to their food (provision) and made it to be in the storages. Allah-azwj Sent upon whatever was in their storages what could spoil, until they became needy to what they had been cleaning (their backsides) with it in their doctrines. They went on to wash it and eating it’’.[126]
12- الْمُقْنِعَةُ، قَالَ: سُئِلَ ع عَنِ الرَّجُلِ يَجِدُّ بِهِ السَّيْرُ أَ يُصَلِّي عَلَى رَاحِلَتِهِ
(The book) ‘Al Muqnie’ –
He said, ‘He-asws was asked about the man the journey becomes strenuous with him, ‘Can he pray Salat upon his riding animal?’
قَالَ لَا بَأْسَ بِذَلِكَ يُومِي إِيمَاءً وَ كَذَلِكَ الْمَاشِي إِذَا اضْطُرَّ إِلَى الصَّلَاةِ.
He-asws said: ‘There is no problem with that. He-asws can indicate gestures; and similar to that is the walker when he is desperate to the Salat’’.[127]
13- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ قَوْمٍ فِي سَفِينَةٍ لَا يَقْدِرُونَ أَنْ يَخْرُجُوا إِلَّا إِلَى الطِّينِ وَ مَاءٍ هَلْ يَصْلُحُ لَهُمْ أَنْ يُصَلُّوا الْفَرِيضَةَ فِي السَّفِينَةِ
(The book) ‘Kitab Al-Masail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a group in a ship, not being able upon going you except to the mud and water, ‘Is it correct for them to be praying the obligatory Salat in the ship?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’’.[128]
14- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: سُئِلَ عَلِيٌّ ع عَنِ الصَّلَاةِ فِي السَّفِينَةِ فَقَالَ أَ مَا يُجْزِيكَ أَنْ تُصَلِّيَ فِيهَا كَمَا صَلَّى نَبِيُّ اللَّهِ نُوحٌ ع فَقَدْ صَلَّى وَ مَنْ مَعَهُ سِتَّةَ أَشْهُرٍ قُعُوداً لِأَنَّ السَّفِينَةَ كَانَتْ تَنْكَفِئُ بِهِمْ فَإِنِ اسْتَطَعْتَ أَنْ تُصَلِّيَ قَائِماً فَصَلِّ قَائِماً.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘Ali-asws was asked about the Salat in the ship. He-asws said: ‘Does it no suffice you to pray in it like what Noah-as the Prophet-as of Allah-azwj prayed. He-as and the ones with him-as had prayed for six months, seated, because the ship was swaying with them. If you are able to pray standing, then pray standing’’.[129]
15- الْهِدَايَةُ، سُئِلَ الصَّادِقُ ع عَنِ الرَّجُلِ يَكُونُ فِي السَّفِينَةِ وَ تَحْضُرُ الصَّلَاةُ أَ يَخْرُجُ إِلَى الشَّطِّ
(The book) ‘Al-Hidaya’ –
‘Al-Sadiq-asws was asked about the man being in the ship and the Salat presents, ‘Should he go out to the coast?’
فَقَالَ لَا أَ يَرْغَبُ عَنْ صَلَاةِ نُوحٍ ع
He-asws said: ‘No! Is he turning away from the Salat of Noah-as?’
فَقَالَ صَلِّ فِي السَّفِينَةِ قَائِماً فَإِنْ لَمْ يَتَهَيَّأْ لَكَ مِنْ قِيَامٍ فَصَلِّهَا قَاعِداً فَإِنْ دَارَتِ السَّفِينَةُ فَدُرْ مَعَهَا وَ تَحَرَّ الْقِبْلَةَ جُهْدَكَ فَإِنْ عَصَفَتِ الرِّيحُ وَ لَمْ يَتَهَيَّأْ لَكَ أَنْ تَدُورَ إِلَى الْقِبْلَةِ فَصَلِّ إِلَى صَدْرِ السَّفِينَةِ وَ لَا تُجَامِعْ مُسْتَقْبِلَ الْقِبْلَةِ وَ مُسْتَدْبِرَهَا.
He-asws said: ‘Pray in the ship while standing. If it is not suitable for you to be standing, then pray seated. If the ship turns, then turn with it, and investigate the Qiblah with your effort. If the wind is stormy and it is not suitable for you to be turning towards the Qiblah, then pray to the centre of the ship, and do not gather the front of the Qiblah and its back’’.[130]
16- دَعَائِمُ الْإِسْلَامِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ الصَّلَاةِ عَلَى كُدْسِ الْحِنْطَةِ فَنَهَى عَنْ ذَلِكَ فَقِيلَ لَهُ إِذَا افْتَرَشَ وَ كَانَ كَالسَّطْحِ
(The book) ‘Da’aim Al Islam’ –
‘From Ja’far-asws Bin Muhammad-asws having been asked about the Salat upon a pile of wheat. He‑asws forbade from that. It was said to him-asws, ‘When he were to use a spread, and he was upon like the roof?’
فَقَالَ لَا يُصَلِّي عَلَى شَيْءٍ مِنَ الطَّعَامِ فَإِنَّمَا هُوَ رِزْقُ اللَّهِ لِخَلْقِهِ وَ نِعْمَتُهُ عَلَيْهِمْ فَعَظِّمُوهُ وَ لَا تَطَئُوهُ وَ لَا تَهَاوَنُوا بِهِ
He-asws said: ‘He should not pray Salat upon anything from the food, for rather, it is a sustenance of Allah-azwj for His-azwj creatures and His-azwj bounty upon them. They should revere it and not tread it, nor be demeaning with it.
فَإِنَّ قَوْماً مِمَّنْ كَانَ قَبْلَكُمْ وَسَّعَ اللَّهُ عَلَيْهِمْ فِي أَرْزَاقِهِمْ فَاتَّخَذُوا مِنَ الْخُبْزِ النِّقْيَ مِثْلَ الْأَفْهَارِ فَجَعَلُوا يَسْتَنْجُونَ بِهِ
There were a people from the ones who were before you, Allah-azwj had Expanded upon them in their sustenance, so they took from their pure bread, like the ingots and went on to cleanse from the toilet with it.
فَابْتَلَاهُمُ اللَّهُ عَزَّ وَ جَلَّ بِالسِّنِينَ وَ الْجُوعِ فَجَعَلُوا يَتَتَبَّعُونَ مَا كَانُوا يَسْتَنْجُونَ بِهِ فَيَأْكُلُونَهُ وَ فِيهِمْ نَزَلَتْ هَذِهِ الْآيَةُ وَ ضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيها رِزْقُها رَغَداً مِنْ كُلِّ مَكانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذاقَهَا اللَّهُ لِباسَ الْجُوعِ وَ الْخَوْفِ بِما كانُوا يَصْنَعُونَ.
Allah-azwj Mighty and Majestic Tried them with the years of famine and the hunger. They had to clean what they had been cleansing from the toilet with, and eat it, and this Verse was Revealed regarding them: And Allah Strikes an example of a town which was safe, secure. Its sustenance came to it in abundance from every place. But, it committed Kufr with the Bounties of Allah, so Allah Made it to taste the clothing of hunger and the fear due to what they were doing [16:112]’’.[131]
17- فِقْهُ الرِّضَا، قَالَ ع إِذَا كُنْتَ فِي السَّفِينَةِ وَ حَضَرَتِ الصَّلَاةُ فَاسْتَقْبِلِ الْقِبْلَةَ وَ صَلِّ إِنْ أَمْكَنَكَ قَائِماً وَ إِلَّا فَاقْعُدْ إِذَا لَمْ يَتَهَيَّأْ لَكَ فَصَلِّ قَاعِداً وَ إِنْ دَارَتِ السَّفِينَةُ فَدُرْ مَعَهَا وَ تَحَرَّ إِلَى الْقِبْلَةِ وَ إِنْ عَصَفَتِ الرِّيحُ فَلَمْ يَتَهَيَّأْ لَكَ أَنْ تَدُورَ إِلَى الْقِبْلَةِ فَصَلِّ إِلَى صَدْرِ السَّفِينَةِ وَ لَا تُخْرُجْ مِنْهَا إِلَى الشَّطِّ مِنْ أَجْلِ الصَّلَاةِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘When you were to be in the ship and the Salat presents, face the Qiblah and pray Salat. If you are able to stand (fine), or else while seated then it is not suitable for you (to stand), then pray Salat seated; and if the ship turns, then turn with it and investigate the Qiblah; and if the wind is stormy and it is not suitable for you to be turning towards the Qiblah, then pray Salt to centre of the ship, and do not exit from it to the coast for the reason of the Salat’’.
وَ رُوِيَ أَنَّكَ تَخْرُجُ إِذَا أَمْكَنَكَ الْخُرُوجُ وَ لَسْتَ تَخَافُ عَلَيْهَا أَنَّهَا تَذْهَبُ إِنْ قَدَرْتَ أَنْ تَتَوَجَّهَ إِلَى الْقِبْلَةِ وَ إِنْ لَمْ تَقْدِرْ تَلْبَثْ مَكَانَكَ هَذَا فِي الْفَرْضِ
And it is reported that you should exit (from the ship) when the exiting is possible and you aren’t fearing upon it that it (Salat time) would be gone, if you are able to face towards the Qiblah, and if you are not able, then wait in this place of yours. This is regarding the obligatory Salat.
وَ يُجْزِيكَ فِي النَّافِلَةِ أَنْ تَفْتَتِحَ الصَّلَاةَ تُجَاهَ الْقِبْلَةِ ثُمَّ لَا يَضُرُّكَ كَيْفَ دَارَتِ السَّفِينَةُ لِقَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ وَ الْعَمَلُ عَلَى أَنْ تَتَوَجَّهَ إِلَى الْقِبْلَةِ وَ تُصَلِّيَ عَلَى أَشَدِّ مَا يُمْكِنُكَ فِي الْقِيَامِ وَ الْقُعُودِ
And it suffices you regarding the optional Salat that you begin the Salat facing the Qiblah, then it does not harm you however the ship turns, due to the Words of Allah-azwj Blessed and Exalted: therefore wherever you turn to, so there would be the Face of Allah; [2:115], and the action is based upon your facing towards the Qiblah and your praying Salat upon the hardest of what is possible for you in the standing and the sitting.
ثُمَّ أَنْ يَكُونَ الْإِنْسَانُ ثَابِتاً مَكَانَهُ أَشَدُّ لِتَمَكُّنِهِ فِي الصَّلَاةِ مِنْ أَنْ يَدُورَ لِطَلَبِ الْقِبْلَةِ.
Then if the person happens to be stationary in his place, it would be more conducive for his ability regarding the Salat than if he were to keep turning to seek the Qiblah’’.[132]
وَ قَالَ ع إِذَا كُنْتَ رَاكِباً وَ حَضَرَتِ الصَّلَاةُ وَ تَخَافُ أَنْ تَنْزِلَ مِنْ سَبُعٍ أَوْ لِصٍّ أَوْ غَيْرِ ذَلِكَ فَلْتَكُنْ صَلَاتُكَ عَلَى ظَهْرِ دَابَّتِكَ وَ تَسْتَقْبِلُ الْقِبْلَةَ وَ تُومِي إِيمَاءً إِنْ أَمْكَنَكَ الْوُقُوفُ وَ إِلَّا اسْتَقْبِلِ الْقِبْلَةَ بِالافْتِتَاحِ ثُمَّ امْضِ فِي طَرِيقِكَ الَّتِي تُرِيدُ حَيْثُ تَوَجَّهَتْ بِهِ رَاحِلَتُكَ مَشْرِقاً وَ مَغْرِباً وَ تَنْحَنِي لِلرُّكُوعِ وَ السُّجُودِ وَ يَكُونُ السُّجُودُ أَخْفَضَ مِنَ الرُّكُوعِ وَ لَيْسَ لَكَ أَنْ تَفْعَلَ ذَلِكَ إِلَى آخِرِ الْوَقْتِ
And he-asws said: ‘When you were to be riding, and the Salat presents, and you fear to descend, from the wild animals, or thieves, or other than that, let your Salat be upon the back of your animal, and face the Qiblah, and indicate with gestures, if the standing is possible, or else face the Qiblah in the beginning, then continue in your way which you want wherever your riding animal heads with it, east and west, and bow down for the Ruk’u and the Sajdah, and the Sajdah should be lower than the Ruk’u, and it isn’t for you to do that up to the end of the timing’.
وَ قَالَ ع إِنْ أَرَدْتَ أَنْ تُصَلِّيَ نَافِلَةً وَ أَنْتَ رَاكِبٌ فَاسْتَقْبِلْ رَأْسَ دَابَّتِكَ حَيْثُ تَوَجَّهَ بِكَ مُسْتَقْبِلَ الْقِبْلَةِ أَوْ مُسْتَدْبِرَهَا يَمِيناً وَ شِمَالًا وَ إِنْ صَلَّيْتَ فَرِيضَةً عَلَى ظَهْرِ دَابَّتِكَ اسْتَقْبِلِ الْقِبْلَةَ بِتَكْبِيرِ الِافْتِتَاحِ ثُمَّ امْضِ حَيْثُ تَوَجَّهَتْ بِكَ دَابَّتُكَ تَقْرَأُ
And he-asws said: ‘If you want to pray the optional Salat while you are riding, then face the head of your animal wherever it is heading with you, as being facing the Qiblah, or turn it right and left; and if you pray the obligatory Salat upon the back of your animal, face the Qiblah with the opening Takbeer, then continue reciting wherever your animal heads with you.
فَإِذَا أَرَدْتَ الرُّكُوعَ وَ السُّجُودَ اسْتَقْبِلِ الْقِبْلَةَ وَ ارْكَعْ وَ اسْجُدْ عَلَى شَيْءٍ يَكُونُ مَعَكَ مِمَّا يَجُوزُ عَلَيْهِ السُّجُودُ وَ لَا تُصَلِّيهَا إِلَّا فِي حَالِ الِاضْطِرَارِ جِدّاً فَتَفْعَلُ فِيهَا مِثْلَهُ إِذَا صَلَّيْتَ مَاشِياً إِلَّا أَنَّكَ إِذَا أَرَدْتَ السُّجُودَ سَجَدْتَ عَلَى الْأَرْضِ.
When you intend the Ruk’u and the Sajdah, face the Qiblah and perform Ruk’u and Sajdah upon anything happening to be with you, from what the Sajdah is allowed upon, and do not pray it except in a state of very desperation. You should do in it similar to it when you pray Salat while waking, except when you want to do Sajdah, you should do it upon the ground’’.[133]
18- الْعَيَّاشِيُّ، عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَقْرَأُ السَّجْدَةَ وَ هُوَ عَلَى ظَهْرِ دَابَّتِهِ قَالَ يَسْجُدُ حَيْثُ تَوَجَّهَتْ بِهِ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يُصَلِّي عَلَى نَاقَتِهِ النَّافِلَةَ وَ هُوَ مُسْتَقْبِلُ الْمَدِينَةِ يَقُولُ اللَّهُ عَزَّ وَ جَلَ فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ إِنَّ اللَّهَ واسِعٌ عَلِيمٌ.
(The book) ‘Al Ayyashi’ – from Hammad Bin Usman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws reciting the (Verses of) Sajdah while he is upon the back of his animal. He-asws said: ‘He should do Sajdah wherever it is heading with him, for Rasool-Allah-saww had prayed the optional Salat upon his-saww she-camel and he-saww facing Al-Medina. Allah-azwj Mighty and Majestic Says: therefore wherever you turn to, so there would be the Face of Allah; surely Allah is Capacious, Knowing [2:115]’’.[134]
19- الْعِلَلُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْرُورٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْهُ ع مِثْلَهُ وَ لَيْسَ فِيهِ النَّافِلَةُ.
(The book) ‘Al Ilal’ – from Ja’far Bin Muhammad Bin Masrour, from Al-Husayn Bin Muhammad, from his uncle Abdullah Bin Aamir, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From him-asws – similar to it, and ‘the optional Salat) isn’t in it’’.[135]
20- مِنْ جَامِعِ الْبَزَنْطِيِّ، نَقْلًا مِنْ خَطِّ بَعْضِ الْأَفَاضِلِ عَنْ مُحَمَّدِ بْنِ مُضَارِبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ كُدْسِ الْحِنْطَةِ مُطَيَّنٌ أُصَلِّي فَوْقَهُ
From (the book) ‘Jamie’ of Al Bazanty, copying from the handwriting of one of the meritorious ones, from Muhammad Bin Muzarib who said,
‘I asked Abu Abdullah-asws about a pile of wheat with mud upon it, ‘Can I pray Salat upon it?’
قَالَ فَقَالَ لَا تُصَلِّ فَوْقَهُ
He (the narrator) said: ‘He-asws said: ‘You cannot pray Salat upon it’.
فَقُلْتُ إِنَّهُ مِثْلُ السَّطْحِ مُسْتَوٍ
I said, ‘It is like the even roof’.
قَالَ لَا تُصَلِّ عَلَيْهِ.
He-asws said: ‘You cannot pray Salat upon it!’’[136]
باب 34 آخر في صلاة الموتحل و الغريق و من لا يجد الأرض للثلج
CHAPTER 34 – ANOTHER REGARDING THE MUDDY AND THE SINKING (GROUND), AND ONE WHO CANNOT FIND THE GROUND DUE TO THE SNOW
1- السَّرَائِرُ، مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يُصَلِّي عَلَى الثَّلْجِ قَالَ لَا فَإِنْ لَمْ يَقْدِرْ عَلَى الْأَرْضِ بَسَطَ ثَوْبَهُ وَ صَلَّى عَلَيْهِ-
(The book) ‘Al Sareer’ – From the book of Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Muhammad, from Muhammad Bin Abu Umeyr, from Hisham Bin Al Hakam who said,
‘I asked Abu Abdullah-asws about the man who prays Salat upon the snow. He-asws said: ‘No! If he is not able upon the ground, he should spread his cloth and pray Salat upon it’.
وَ عَنِ الرَّجُلِ يُصِيبُهُ الْمَطَرُ وَ هُوَ فِي مَوْضِعٍ لَا يَقْدِرُ أَنْ يَسْجُدَ فِيهِ مِنَ الطِّينِ وَ لَا يَجِدُ مَوْضِعاً جَافّاً قَالَ يَفْتَتِحُ الصَّلَاةَ فَإِذَا رَكَعَ فَلْيَرْكَعْ كَمَا يَرْكَعُ إِذَا صَلَّى فَإِذَا رَفَعَ رَأْسَهُ عَنِ الرُّكُوعِ فَلْيُومِ بِالسُّجُودِ إِيمَاءً وَ هُوَ قَائِمٌ يَفْعَلُ ذَلِكَ حَتَّى يَفْرُغَ مِنَ الصَّلَاةِ وَ يَتَشَهَّدُ وَ هُوَ قَامَ وَ يُسَلِّمُ.
And about the man hit by the rain and he is in a place not able upon doing Sajdah in it due to the mud, and he cannot find any dry place. He-asws said: ‘He should begin the Salat. When he performs Ruk’u, let him do Ruk’u just as he does Ruk’u while he prays. When he raises his head from the Ruk’u, let him gesture with the Sajdah while he is standing, doing that until he is free from the Salat, and he can perform Tashahhud and Salaam while he is standing’’.[137]
2- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ عَبْدِ الْوَاحِدِ بْنِ إِسْمَاعِيلَ الرُّويَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ التَّمِيمِيِّ عَنْ سَهْلِ بْنِ أَحْمَدَ الدِّيبَاجِيِّ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع إِذَا أَدْرَكَهُ الصَّلَاةُ وَ هُوَ فِي الْمَاءِ أَوْمَأَ بِرَأْسِهِ إِيمَاءً وَ لَا يَسْجُدُ عَلَى الْمَاءِ.
(The book) ‘Nawadir’ of Al Rawandy – from Abdul Wahid Bin Ismail Al Rowyani, from Muhammad Bin Al Hassan Al Tameemi, from Sahl Bin Ahmad Al Dibaji, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws, from his father, from his grandfather Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws who said, ‘Ali-asws said: ‘When the Salat comes across him while he is in the water, let him gesture with his head gestures and not do Sajdah upon the water’’.[138]
باب 35 الأذان و الإقامة و فضلهما و تفسيرهما و أحكامهما و شرائطهما
CHAPTER 35 – THE AZAAN, AND THE IQAMA, AND THEIR MERITS, AND THEIR INTERPRETATION, AND THEIR RULINGS, AND THEIR LAWS
الآيات
The Verses
المائدة وَ إِذا نادَيْتُمْ إِلَى الصَّلاةِ اتَّخَذُوها هُزُواً وَ لَعِباً ذلِكَ بِأَنَّهُمْ قَوْمٌ لا يَعْقِلُونَ
(Surah) Al Maidah – And when you are called to the Salat, they are taking it in mockery and as a plaything; that is because they are a people who are not understanding [5:58]
الجمعة إِذا نُودِيَ لِلصَّلاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلى ذِكْرِ اللَّهِ
(Surah) Al Jummah – O you those who believe! When there is a call for the Salat on the day of Friday, then hasten to the Zikr of Allah [62:9].
1- الْخِصَالُ، عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُصْعَبِ بْنِ سَلَّامٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ أَذَّنَ عَشْرَ سِنِينَ مُحْتَسِباً يَغْفِرُ اللَّهُ لَهُ مَدَّ بَصَرِهِ وَ مَدَّ صَوْتِهِ فِي السَّمَاءِ وَ يُصَدِّقُهُ كُلُّ رَطْبٍ وَ يَابِسٍ سَمِعَهُ وَ لَهُ مِنْ كُلِّ مَنْ يُصَلِّي مَعَهُ فِي مَسْجِدِهِ سَهْمٌ وَ لَهُ مِنْ كُلِّ مَنْ يُصَلِّي بِصَوْتِهِ حَسَنَةٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Bin Yahya Al Attar, from Muhammad Bin Ahmad Bin Yahya, from Muhammad Bin Ali Al Kufi, from Mus’ab Bin Sallam, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws having said: ‘One who proclaims Azaan for ten years in anticipation (of Rewards), Allah-azwj will Forgive for him to the extent of his sight, and extent of his voice in the sky, and he will be ratified by every wet and dry hearing him, and for would be a share of the one who prays Salat with him in his Masjid, and for him would be a good deed from every one who prays Salat at his voice’’.[139]
2- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ نَاجِيَةَ عَنْ مُحَمَّدِ بْنِ عَلِيٍ مِثْلَهُ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Musa Bin Al Mutawakkil, from Muhammad Bin Yahya, from Muhammad Bin Ahmad, from Muhammad Bin Najiya, from Muhammad Bin Ali – similar to it.[140]
الْمُقْنِعَةُ، رُوِيَ عَنِ الصَّادِقِينَ ع أَنَّهُمْ قَالُوا قَالَ رَسُولُ اللَّهِ ص يُغْفَرُ لِلْمُؤَذِّنِ مَدَّ صَوْتِهِ وَ بَصَرِهِ وَ يُصَدِّقُهُ كُلُّ رَطْبٍ وَ يَابِسٍ وَ لَهُ مِنْ كُلِّ مَنْ يُصَلِّي بِأَذَانِهِ حَسَنَةٌ.
(The book) ‘Al Muqnie’ –
‘It is reported from the Al-Sadiqeyn-asws (5th & 6th Imam-asws), they-asws said: ‘Rasool-Allah-saww: ‘(Sins) are Forgiven for the Muezzin to the extent of his voice and his sight, and he would be verified by every wet and dry, and for him would be a good deed from every one who prays Salat with his Azaan’’.[141]
تبيين و يؤيد مَا رَوَاهُ الْبُخَارِيُّ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَ لَا إِنْسٌ وَ لَا شَيْءٌ إِلَّا يَشْهَدُ لَهُ يَوْمَ الْقِيَامَةِ.
Explanation (Hadeeth only) – And it is supported by what is reported by Al-Bukhari, from Abu Seed Al-Khudri who said, ‘Rasool-Allah-saww said: ‘The extent of the voice of the Muezzin will neither be heard by a Jinn, nor human, nor anything except he will testify for him on the Day of Qiyamah’’.
3- ثَوَابُ الْأَعْمَالِ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْعَزْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَطْوَلُ النَّاسِ أَعْنَاقاً يَوْمَ الْقِيَامَةِ الْمُؤَذِّنُونَ.
(The book) ‘Sawaab Al Amaal’ – from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Al Husayn Bin Abu Al Khattab, from Ja’far Bin Bashir, from Al Azramy,
‘From Abu Abdullah-asws having said: ‘The one longest necks (prestige) of the people on the Day of Qiyamah will be the Muezzins’’.[142]
4- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْعَبَّاسِ التَّمِيمِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقاً يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Umar Al Jiany, from Al Hassan Bin Abdullah Bin Muhammad Bin Al Abbas Al Tameemi, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Muezzins will be people of the longest necks (prestige) on the Day of Qiyamah’’.[143]
5- سَعْدُ السُّعُودِ، لِلسَّيِّدِ عَلِيِّ بْنِ طَاوُسٍ نَقْلًا مِنْ تَفْسِيرِ مُحَمَّدِ بْنِ الْعَبَّاسِ بْنِ مَرْوَانَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْبَيْضِ بْنِ الْفَيَّاضِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ ابْنِ حَمَّادٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ ص فِي حَدِيثِ الْمِعْرَاجِ قَالَ: ثُمَّ قَامَ جَبْرَئِيلُ فَوَضَعَ سَبَّابَتَهُ الْيُمْنَى فِي أُذُنِهِ الْيُمْنَى فَأَذَّنَ مَثْنَى مَثْنَى يَقُولُ فِي آخِرِهَا حَيَّ عَلَى خَيْرِ الْعَمَلِ مَثْنَى مَثْنَى حَتَّى إِذَا قَضَى أَذَانَهُ أَقَامَ لِلصَّلَاةِ مَثْنَى مَثْنَى الْخَبَرَ.
(The book) ‘Sa’ad Al Saoud’ of the Seyyid – Ali Bin Tawoos copying from Tafseer of Muhammad Bin Al Abbas Bin Marwan, from Al Husayn Bin Muhammad Bin Saeed, from Muhammad Bin Al Bayz Bin Al Fayyaz, from Ibrahim Bin Abdullah, from Abdul Razzaq, from Ma’mar, from Ibn Hammad, from his father, from his grandfather,
‘From the Prophet-saww in a Hadeeth of the Ascension (Mi’raaj) who said, ‘Then Jibraeel-as stood and placed his-as right forefinger into his-as right ear. He-as proclaimed Azaan, double, double (sentences), saying in its end: ‘Hasten to best of the deeds’, double, double until when he-as had fulfilled his-as Azaan, he-as stood for the Salaat, double, double’ – the Hadeeth’’.[144]
6- الْعُيُونُ، وَ الْعِلَلُ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ الْهَاشِمِيِّ عَنْ فُرَاتِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ الْبُخَارِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ أَذَّنَ جَبْرَئِيلُ مَثْنَى مَثْنَى وَ أَقَامَ مَثْنَى مَثْنَى الْخَبَرَ بِطُولِهِ.
(The books) ‘Al Uyoun’, and Al Ilal’ – From Al Hassan Bin Muhammad Bin Saeed Al Hashimy, from Furaat Bin Ibrahim, from Muhammad Bin Ahmad Bin Ali Al Hamdany, from Al Abbas Bin Abdullah Al Bukhari, from Muhammad Bin Al Qasim Bin Ibrahim, from Abu Al Salt Al Harwy,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, Jibraeel-as proclaimed Azaan, double, double (sentences), and Iqama of double, double, sentences’ – the Hadeeth with its length’’.[145]
7- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ وَ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَذَانُ مَثْنَى مَثْنَى وَ الْإِقَامَةُ مَثْنَى مَثْنَى وَ لَا بُدَّ فِي الْفَجْرِ وَ الْمَغْرِبِ مِنْ أَذَانٍ وَ إِقَامَةٍ فِي الْحَضَرِ وَ السَّفَرِ لِأَنَّهُ لَا يُقَصَّرُ فِيهِمَا فِي حَضَرٍ وَ لَا سَفَرٍ
(The book) ‘Al Ilal’ – from Muhammad Bin Al Hassan Bin Al Waleed, from Muhammad Bin Al Hassan Al Saffar, from Muhammad Bin Abdul Al Humeyd, and Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Safwan Bin Mihran,
‘From Abu Abdullah-asws having said: ‘The Azaan is double, double (sentences), and the Iqama is double, double (sentences, and there is no escape in Al-Fajr (Salat), and Al-Maghrib (Salat)) from (proclaiming) the Azaan and the Iqama during the staying and the travelling, because there is no reduction in these two (Salats), neither during staying nor travelling.
وَ يُجْزِيكَ إِقَامَةٌ بِغَيْرِ أَذَانٍ فِي الظُّهْرِ وَ الْعَصْرِ وَ الْعِشَاءِ الْآخِرَةِ وَ الْأَذَانُ وَ الْإِقَامَةُ فِي جَمِيعِ الصَّلَوَاتِ أَفْضَلُ.
And (proclaiming) an Iqama without Azaan will suffice you regarding Al-Zohr, and Al-Asr, and Al-Isha the last (Salats), and (although proclaiming) the Azaan and the Iqama in entirety of the Salats is better’’.[146]
تنقيح رواه الْكُلَيْنِيُّ وَ الشَّيْخُ فِي الْمُوَثَّقِ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ الْأَذَانُ وَ الْإِقَامَةُ خَمْسَةٌ وَ ثَلَاثُونَ حَرْفاً فَعَدَّدَ ذَلِكَ بِيَدِهِ وَاحِداً وَاحِداً الْأَذَانَ ثَمَانِيَةَ عَشَرَ حَرْفاً وَ الْإِقَامَةَ سَبْعَةَ عَشَرَ حَرْفاً.
Benefit (Ahadeeth only) – It is reported by Al-Kulayni, and the Sheykh in ‘Al-Mowassiq’ (trusted Hadeeth), from Ismail Al-Jufy who said, ‘I heard Abu Ja’far-asws saying: ‘The Azaan and the Iqama are thirty-five phrases’ – and he-asws counted that by his-asws hand one by one – ‘The Azaan is of eighteen phrases and the Iqama of seventeen phrases’’.
رواه الشَّيْخُ فِي الصَّحِيحِ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلَ الرَّجُلُ الْمَسْجِدَ وَ هُوَ يَأْتَمُّ بِصَاحِبِهِ وَ قَدْ بَقِيَ عَلَى الْإِمَامِ آيَةٌ أَوْ آيَتَانِ فَخَشِيَ إِنْ هُوَ أَذَّنَ وَ أَقَامَ أَنْ يَرْكَعَ فَلْيَقُلْ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهِ.
It is reported by the Sheykh in ‘Al-Saheeh’ – from Muaz Bin Kaseer, ‘From Abu Abdullah-asws having said: ‘When the man enters the Masjid and he is being led (in Salat) by his companion, and there remains a Verse (to recite) upon the prayer leader, or two Verses, so he fears that if he were to proclaim Azaan and Iqama, he (prayer leader) would be performing Ruk’u, let him say, ‘The Salat has been established! The Salat has been established! Allah-azwj is the Greatest! Allah-azwj is the Greatest! There is no god except Allah-azwj!’’
قَالَ الصَّادِقُ ع الْأَذَانُ وَ الْإِقَامَةُ مَثْنَى مَثْنَى وَ هُمَا اثْنَانِ وَ أَرْبَعُونَ حَرْفاً الْأَذَانُ عِشْرُونَ حَرْفاً وَ الْإِقَامَةُ اثْنَانِ وَ عِشْرُونَ حَرْفاً.
Al-Sadiq-asws said: ‘The Azaan and the Iqama are double, double, and these are forty-two phrases – the Azan being eighteen phrases and the Iqama being twenty-two phrases’’.
رَوَاهُ الشَّيْخُ أَحْمَدُ بْنُ أَبِي طَالِبٍ الطَّبْرِسِيُّ ره فِي كِتَابِ الْإِحْتِجَاجِ عَنِ الْقَاسِمِ بْنِ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَؤُلَاءِ يَرْوُونَ حَدِيثاً فِي مِعْرَاجِهِمْ أَنَّهُ لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص رَأَى عَلَى الْعَرْشِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ أَبُو بَكْرٍ الصِّدِّيقُ
It is reported by the Sheykh Ahmad Bin Abu Talib Al-Tabarsee in the book ‘Al-Ihtijaj’, from Al-Qasim Bin Muawiya who said, ‘I said to Abu Abdullah-asws, ‘They are reporting a Hadeeth regarding their Mi’raaj that when there was an Ascension with Rasool-Allah-saww, he-saww saw written upon the Throne: ‘There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Abu Bakr is the truthful!’’
فَقَالَ سُبْحَانَ اللَّهِ غَيَّرُوا كُلَّ شَيْءٍ حَتَّى هَذَا
He-asws said: ‘Glory be to Allah-azwj! They have altered every thing, even this!’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْعَرْشَ كَتَبَ عَلَيْهِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ
He-asws said: ‘When Allah-azwj Mighty and Majestic Created the Throne, He-azwj Wrote upon it: “There is no god except Allah-azwj, Muhammad-saww is Rasool-saww of Allah-azwj, Ali-asws is Emir of the Momineen!”’
ثُمَّ ذَكَرَ ع كِتَابَةَ ذَلِكَ عَلَى الْمَاءِ وَ الْكُرْسِيِّ وَ اللَّوْحِ وَ جَبْهَةِ إِسْرَافِيلَ وَ جَنَاحَيْ جَبْرَئِيلَ وَ أَكْنَافِ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ رُءُوسِ الْجِبَالِ وَ الشَّمْسِ وَ الْقَمَرِ
Then he-asws mentioned: ‘That writing is upon the water, and the Chair, and the Tablet, and forehead of Israfeel-as, and two wings of Jibraeel-as, and canopies of the skies and the earths, and peaks of the mountains, and the sun, and the moon’.
ثُمَّ قَالَ ع فَإِذَا قَالَ أَحَدُكُمْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَلْيَقُلْ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ.
Then he-asws said: ‘Whenever one of you says, ‘There is no god except Allah-azwj, Muhammad‑saww is Rasool-saww of Allah-azwj, let him say, ‘Ali-asws is Emir of the Momineen’’.
8- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُخْطِئُ فِي أَذَانِهِ وَ إِقَامَتِهِ فَذَكَرَ قَبْلَ أَنْ يَقُومَ فِي الصَّلَاةِ مَا حَالُهُ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al Hassan,
‘From his grandfather Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about the man who errs in his Azaan and his Iqama. Then he remembers before he stands in the Salat, ‘What is his state?’
قَالَ إِنْ كَانَ أَخْطَأَ فِي أَذَانِهِ مَضَى عَلَى صَلَاتِهِ وَ إِنْ كَانَ فِي إِقَامَتِهِ انْصَرَفَ فَأَعَادَهَا وَحْدَهَا وَ إِنْ ذَكَرَ بَعْدَ الْفَرَاغِ مِنْ رَكْعَةٍ أَوْ رَكْعَتَيْنِ مَضَى عَلَى صَلَاتِهِ وَ أَجْزَأَهُ ذَلِكَ-
He-asws said: ‘If he was mistaken in his Azaan, he should continue upon his Salat, and if it was in his Iqama, he should leave and repeat it along; and if he remembers after being free from one Cycle Salat or two Cycles, he should continue upon his Salat, and that would suffice him’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ يَفْتَتِحُ الْأَذَانَ وَ الْإِقَامَةَ وَ هُوَ عَلَى غَيْرِ الْقِبْلَةِ ثُمَّ يَسْتَقْبِلُ الْقِبْلَةَ قَالَ لَا بَأْسَ-
He said, ‘And I asked him-asws about a man who begins the Azaan and the Iqama while he is (facing) to other than the Qiblah, then he faces the Qiblah. He-asws said: ‘There is no problem’.
قَالَ وَ سَأَلْتُهُ عَنِ الْمُسَافِرِ يُؤَذِّنُ عَلَى رَاحِلَتِهِ وَ إِذَا أَرَادَ أَنْ يُقِيمَ أَقَامَ عَلَى الْأَرْضِ قَالَ نَعَمْ لَا بَأْسَ.
He said, ‘And I asked him-asws about the traveller proclaiming Azaan upon his riding animal, and when he intends to proclaim Iqama, he stands upon the ground. He-asws said: ‘Yes, there is no problem’’.[147]
9- الْخِصَالُ، فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع يَا عَلِيُّ لَيْسَ عَلَى النِّسَاءِ جُمُعَةٌ وَ لَا جَمَاعَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww had advised with to Ali-asws: ‘O Ali-asws: ‘It isn’t upon the women, neither a Friday (Salat), nor congregational (Salat), nor (proclamation of) Azaan, nor (proclamation of) Iqama’’.[148]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ السُّكَّرِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْجَوْهَرِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُمَارَةَ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَ لَا إِقَامَةٌ الْخَبَرَ.
And from him, from Ahmad Bin Al Hassan Al Qattan, from Al Hassan Bin Ali Al Sukkary, from Muhammad Bin Zakariya Al Jowhary, from Al Hassan Bin Muhammad Bin Umarah, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘It isn’t upon the women, neither Azaan nor the Iqama’ – the Hadeeth’’.[149]
بيان: و يجزيها التكبير و الشهادتان لِقَوْلِ الصَّادِقِ ع وَ قَدْ سُئِلَ عَنِ الْمَرْأَةِ تُؤَذِّنُ لِلصَّلَاةِ حَسَنٌ إِنْ فَعَلَتْ وَ إِنْ لَمْ تَفْعَلْ أَجْزَأَهَا أَنْ تُكَبِّرَ وَ أَنْ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص.
Explanation (Hadeeth only) – And it suffices her the Takbeer and the two testimonies due to words of Al-Sadiq-asws, and he-asws had been asked about the woman proclaiming Azaan for the Salat: ‘Excellent if she does it, and if she does not do so, it suffices her to exclaim Takbeer and testify that there is no god except Allah-azwj, and Muhammad-saww is Rasool-saww of Allah-azwj’’.
10- مَجَالِسُ الصَّدُوقِ، وَ الْخِصَالُ، بِإِسْنَادِهِ الْمُتَقَدِّمِ فِي بَابِ فَضْلِ الصَّلَاةِ قَالَ: جَاءَ نَفَرٌ مِنَ الْيَهُودِ إِلَى رَسُولِ اللَّهِ ص فَسَأَلُوهُ عَنْ مَسَائِلَ إِلَى أَنْ قَالَ أَعْلَمُهُمْ أَخْبِرْنِي عَنْ سَبْعِ خِصَالٍ أَعْطَاكَ اللَّهُ مِنْ بَيْنِ النَّبِيِّينَ وَ أَعْطَى أُمَّتَكَ مِنْ بَيْنِ الْأُمَمِ
(The books) ‘Majaalis’ of Al Sadouq, and ‘Al Khisaal’ – by his previous chain in the chapter, ‘Merits of the Salat’, said,
‘A number of Jews came to Rasool-Allah-saww. They asked him-saww about issues’ – up to he said, ‘Their most learned said, ‘Inform me about seven traits Allah-azwj has Granted you-saww from between the Prophets-as and has Granted your-saww community from between the communities’.
قَالَ النَّبِيُّ ص أَعْطَانِيَ اللَّهُ عَزَّ وَ جَلَّ فَاتِحَةَ الْكِتَابِ وَ الْأَذَانَ وَ الْجَمَاعَةَ فِي الْمَسْجِدِ وَ يَوْمَ الْجُمُعَةِ وَ الْإِجْهَارَ فِي ثَلَاثِ صَلَوَاتٍ وَ الرُّخْصَ لِأُمَّتِي عِنْدَ الْأَمْرَاضِ وَ السَّفَرِ وَ الصَّلَاةَ عَلَى الْجَنَائِزِ وَ الشَّفَاعَةَ لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي
The Prophet-saww said: ‘Allah-azwj Mighty and Majestic has Granted me-as – Opening of the Book (Surah Al-Fatiha), and the Azaan, and the congregation (Salat) in the Masjid and on the day of Friday, and being loud (with recitations) in three Salats, and the allowance for my-saww community during the sicknesses and the travelling, and the Salat upon the funerals, and the intercession for people from my-saww community (having committed) the major sins’.
إِلَى أَنْ قَالَ وَ أَمَّا الْأَذَانُ فَإِنَّهُ يُحْشَرُ الْمُؤَذِّنُونَ مِنْ أُمَّتِي مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَدَاءِ وَ الصَّالِحِينَ ع.
Up to he-saww said: ‘And as for the Azaan, the Muezzins from my-saww community will be Resurrected with the Prophets-as, and the truthful, and the martyrs, and the righteous ones‑asws’’.[150]
11- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يُحْشَرُ بِلَالٌ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ يُؤَذِّنُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص فَإِذَا نَادَى كُسِيَ حُلَّةً مِنْ حُلَلِ الْجَنَّةِ.
(The book) ‘Al Saraair’ – Copying from the book of Muhammad Bin Ali Bin Mahboub, from Al Hassan Bin Ali, from Ja’far Bin Muhammad, from Abdullah Bin Maymoun,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Bilal-ra will be Resurrected being upon a she-camel from the she-camels of Paradise. He-ra will proclaim Azaan, ‘I testify that there is no god except Allah-azwj, and Muhammad-saww is Rasool-Allah‑saww!’ When he-ra calls, he-ra will be Clothed with a garment from the garments of Paradise’’.[151]
12- الْمُقْنِعَةُ، رُوِيَ عَنِ الصَّادِقِينَ ع أَنَّهُمْ قَالُوا مَنْ أَذَّنَ وَ أَقَامَ صَلَّى خَلْفَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ مَنْ أَقَامَ بِغَيْرِ أَذَانٍ صَلَّى خَلْفَهُ صَفٌّ مِنَ الْمَلَائِكَةِ.
(The book) ‘Al Muqnie’ –
‘It is reported from Al-Sadiqeyn-asws (5th & 6th Imam-asws), they-asws said: ‘One who proclaims Azaan and Iqama, two rows of Angels pray Salat behind him, and one who proclaims Iqama without Azaan, one row of Angels pray Salat behind him’’.[152]
13- مَجَالِسُ الشَّيْخِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي بَابِ فَضْلِ الصَّلَاةِ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ عَنِ النَّبِيِّ ص فِي وَصِيَّتِهِ لَهُ قَالَ: يَا أَبَا ذَرٍّ إِنَّ رَبَّكَ لَيُبَاهِي مَلَائِكَتَهُ بِثَلَاثَةِ نَفَرٍ رَجُلٍ يُصْبِحُ فِي أَرْضٍ قَفْرَاءَ فَيُؤَذِّنُ ثُمَّ يُقِيمُ ثُمَّ يُصَلِّي فَيَقُولُ رَبُّكَ لِلْمَلَائِكَةِ انْظُرُوا إِلَى عَبْدِي يُصَلِّي وَ لَا يَرَاهُ أَحَدٌ غَيْرِي فَيَنْزِلُ سَبْعُونَ أَلْفَ مَلَكٍ يُصَلُّونَ وَرَاءَهُ وَ يَسْتَغْفِرُونَ لَهُ إِلَى الْغَدِ مِنْ ذَلِكَ الْيَوْمِ
(The book) ‘Majaalis’ of the Sheykh – By the previous chain in the chapter on merits of the Salat,
‘From Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, from the Prophet-saww in his-saww advice to him-ra, said: ‘O Abu Zarr-ra! Your-ra Lord-azwj will be Boasting to His-azwj Angels of three persons – a man who comes to a morning in the barren land, so he proclaims Azaan, then he prays Salat, so your -ra Lord-azwj Says to the Angels: “Look to My-azwj servant! He is praying Salat and no one is seeing him apart from Me-azwj!” Seventy thousand Angels descend to pray Salat behind him and seek Forgiveness for him up to the next morning from that day’.
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ يَا أَبَا ذَرٍّ إِذَا كَانَ الْعَبْدُ فِي أَرْضٍ قِيٍّ يَعْنِي قَفْرَاءَ فَتَوَضَّأَ أَوْ تَيَمَّمَ ثُمَّ أَذَّنَ وَ أَقَامَ وَ صَلَّى أَمَرَ اللَّهُ الْمَلَائِكَةَ فَصَفُّوا خَلْفَهُ صَفّاً لَا يُرَى طَرَفَاهُ يَرْكَعُونَ لِرُكُوعِهِ وَ يَسْجُدُونَ لِسُجُودِهِ وَ يُؤَمِّنُونَ عَلَى دُعَائِهِ
And he-saww continued the Hadeeth up to he-saww said: ‘O Abu Zarr-ra! When the servant were to be in a desert land, meaning barren, so he performs Wud’u or does Tayammum, then he proclaims Azaan and Iqama and prays Salat, Allah-azwj Commands the Angels, so they form rows behind him, its ends cannot be seen. They perform Ruk’u at his Ruk’u and they perform Sajdah at his Sajdah, and they say ‘Ameen’ upon his supplication.
يَا أَبَا ذَرٍّ مَنْ أَقَامَ وَ لَمْ يُؤَذِّنْ لَمْ يُصَلِّ مَعَهُ إِلَّا مَلَكَاهُ اللَّذَانِ مَعَهُ.
O Abu Zarr-ra one who proclaims Iqama and does not proclaim Azaan, no one prays with him except his two Angels, those who are with him’’.[153]
14- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ عِمْرَانَ بْنِ عَلِيٍّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْأَذَانِ قَبْلَ الْفَجْرِ فَقَالَ إِذَا كَانَ فِي جَمَاعَةٍ فَلَا وَ إِذَا كَانَ وَحْدَهُ فَلَا بَأْسَ.
(The book) ‘Al Saraair’ – copying from the book of Muhammad Bin Ali Bin Mahboub, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazr Bin Suweyd, from Yahya Bin Imran Al Halby, from Imran Bin Ali who said,
‘I asked Abu Abdullah-asws about proclaiming the Azaan before Al-Fajr (Salat). He-asws said: ‘If he was in a congregation, then no, and if he was alone, there is no problem’’.[154]
بيان: كان عليه و آله السلام يقول إذا سمعتم أذان بلال فكفوا عن الطعام و الشراب.
Explanation – He-saww, may the greeting be upon him-saww and his-saww Progeny-asws, said: ‘When you hear Azaan by Bilal-ra, then refrain from the food and the drink’’.
15- السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحَسَنِ بْنِ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا بَأْسَ بِأَنْ يَتَكَلَّمَ الرَّجُلُ وَ هُوَ يُقِيمُ وَ بَعْدَ مَا يُقِيمُ إِنْ شَاءَ.
(The book) ‘Al Saraair’ – copying from the book of Muhammad Bin Ali Bin Mahboub, from Ja’far Bin Bashir, from Al Hassan Bin Shihab who said,
‘I heard Abu Abdullah-asws saying: ‘There is no problem with the man talking while he is proclaiming Iqama, and after having proclaimed Iqama if he so desires’’.[155]
وَ مِنْهُ مِنَ الْكِتَابِ الْمَذْكُورِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع قُلْتُ أَ يَتَكَلَّمُ الرَّجُلُ بَعْدَ مَا تُقَامُ الصَّلَاةُ
And from him, from the mentioned book, from Ja’far Bin Bashir, from Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws. I said, ‘Can the man talk after having proclaimed Iqama of the Salat?’
قَالَ لَا بَأْسَ.
He-asws said: ‘There is no problem’’.[156]
16- الْمُعْتَبَرُ، قَالَ فِي كِتَابِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ مِنْ أَصْحَابِنَا قَالَ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْأَذَانُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ- وَ قَالَ فِي آخِرِهِ لَا إِلَهَ إِلَّا اللَّهُ مَرَّةً
(The book) ‘Al Motamar’ – In the book of Ahmad Bin Muhammad Bin Abu Nasar Al Bazanty, from our companions who said, ‘It is narrated to me by Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The Azaan is proclaimed as – ‘Allah-azwj, is the Greatest! Allah-azwj is the Greatest! I testify there is no god except Allah-azwj! I testify there is no god except Allah-azwj!’ And he-asws said in its end, ‘There is no go except Allah-azwj! Once’.
ثُمَّ قَالَ إِذَا كُنْتَ فِي أَذَانِ الْفَجْرِ فَقُلِ الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ بَعْدَ حَيَّ عَلَى خَيْرِ الْعَمَلِ- وَ قُلْ بَعْدَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ- وَ لَا تَقُلْ فِي الْإِقَامَةِ الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ إِنَّمَا هُوَ فِي الْأَذَانِ.
Then he-asws said: ‘When you were to be in proclaiming Azaan of Al-Fajr, then say, ‘The Salat is better than the sleep!’, after ‘Hasten to best of the deeds!’ And say after, ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest! There is no god except Allah-azwj!’, and do not say in the Iqama, ‘The Salat is better than the sleep. But rather, it is in the Azaan’’.[157]
قال المحقق ره قال الشيخ في الإستبصار هو للتقية و لست أرى هذا التأويل شيئا فإن في جملة الأذان حي على خير العمل و هو انفراد الأصحاب فلو كان للتقية لما ذكره لكن الوجه أن يقال فيه روايتان عن أهل البيت أشهرهما تركه.
Note – The researcher said, ‘The Sheykh said in ‘Al-Istibsaar’, ‘It is for the Taqiyyah (dissimulation), and I don’t see this interpretation as being anything (no value), for in total of the Azaan there is (the phrase), ‘Hasten to the good deeds’, and it is exclusive to the companions. Had it been for the Taqiyyah (dissimulation), it would not have been mentioned. But the reason of it being said in it, there are two reports from People-asws of the Household. The most famous of the two is to leave it’.
بيان يمكن أن يكون الغرض المماشاة مع العامة بالجمع بين ما يتفرد الشيعة به و بين ما تفردوا به
Explanation – It is possible that the purpose would be for the co-habitation with the general Muslims by combining what the Shias are particularising with and what they (non-Shias) are being particular with.
أو يكون الغرض قول حي على خير العمل سرا و يمكن حمل وحدة التهليل في الأذان أيضا على التقية لأن المخالفين أجمعوا عليها كما أن الشيعة أجمعوا على المرتين و ربما يحمل على الواحد في آخر الإقامة و لا يخفى بعده.
Or the purpose of the words, ‘Hasten to the good deeds’ could be secretly (said), and it is possible to carry one ‘There is no god except Allah-azwj’ in the Azaan upon the Taqiyyah (dissimulation), because the adversaries have formed a consensus upon it, just as the Shias have formed a consensus upon the (saying it) twice, and it may be carried upon the once in the end of the Iqama, and it is not hidden afterwards.
17- كِتَابُ زَيْدٍ الزَّرَّادِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْغُولُ نَوْعٌ مِنَ الْجِنِّ يَغْتَالُ الْإِنْسَانَ فَإِذَا رَأَيْتَ الشَّخْصَ الْوَحَدَ فَلَا تَسْتَرْشِدْهُ وَ إِنْ أَرْشَدَكُمْ فَخَالِفُوهُ وَ إِذَا رَأَيْتَهُ فِي خَرَابٍ وَ قَدْ خَرَجَ عَلَيْكَ أَوْ فِي فَلَاةٍ مِنَ الْأَرْضِ فَأَذِّنْ فِي وَجْهِهِ وَ ارْفَعْ صَوْتَكَ
The book of Zayd Al Zarrad,
‘From Abu Abdullah-asws having said: ‘The Ghoul is a type of Jinn. He assassinates the human being. Whenever you see the person alone, do not seek his guidance, and if he does guide you, oppose him; and when you see him in the ruins and he has emerged to you, or in a wilderness from the earth, then proclaim Azaan in his face, and raise your voice’.
ثُمَّ ذَكَرَ دُعَاءً ثُمَّ قَالَ فَإِذَا ضَلَلْتَ الطَّرِيقَ فَأَذِّنْ بِأَعْلَى صَوْتِكَ
Then he-asws mentioned a supplication, then said: ‘When you lose the way, then proclaim Azaan at the top of your voice’.
ثُمَّ ذَكَرَ دُعَاءً وَ قَالَ وَ ارْفَعْ صَوْتَكَ بِالْأَذَانِ تُرْشَدْ وَ تُصِبِ الطَّرِيقَ إِنْ شَاءَ اللَّهُ.
Then he-asws mentioned a supplication, and said; ‘And raise your voice with the Azaan, you will be guided and find the way, if Allah-azwj so Desires’’.[158]
18- كِتَابُ عَاصِمِ بْنِ حُمَيْدٍ، عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُؤَذِّنُ يُؤَذِّنُ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ قَالَ نَعَمْ وَ لَا يُقِيمُ إِلَّا وَ هُوَ عَلَى وُضُوءٍ
The book of Aasim Bin Humeyd, from Amro Bin Abu Nasr who said,
‘I said to Abu Abdullah-asws, ‘Can the Muezzin proclaim Azaan while he is not upon Wud’u’.
He-asws said: ‘Yes, but he cannot proclaim Iqama except and he should be upon Wud’u’.
قَالَ فَقُلْتُ يُؤَذِّنُ وَ هُوَ جَالِسٌ
He (the narrator) said, ‘I said, ‘Can he proclaim Azaan while he is seated?’
قَالَ نَعَمْ وَ لَا يُقِيمُ إِلَّا وَ هُوَ قَائِمٌ.
He-asws said: ‘Yes, and he should not proclaim Iqama except while he is standing’’.[159]
19- الْعَيَّاشِيُّ، عَنْ عَبْدِ الصَّمَدِ بْنِ بَشِيرٍ قَالَ: ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع بُدُوِّ الْأَذَانِ فَقَالَ إِنَّ رَجُلًا مِنَ الْأَنْصَارِ رَأَى فِي مَنَامِهِ الْأَذَانَ فَقَصَّهُ عَلَى رَسُولِ اللَّهِ ص وَ أَمَرَهُ رَسُولُ اللَّهِ ص أَنْ يُعَلِّمَهُ بِلَالًا
(The book) ‘Al Ayyashi’ – from Abdul Samad Bin Bashir who said,
‘The beginning (origination) of the Azaan was mentioned in the presence of Abu Abdullah-asws. He said: ‘A man from the Helpers saw the Azaan in his dream, so he narrated to Rasool-Allah‑saww, and Rasool-Allah-saww instructed him to teach it to Bilal’.
فَقَالَ أَبُو عَبْدِ اللَّهِ كَذَبُوا إِنَّ رَسُولَ اللَّهِ ص كَانَ نَائِماً فِي ظِلِّ الْكَعْبَةِ فَأَتَاهُ جَبْرَئِيلُ ع وَ مَعَهُ طَاسٌ فِيهِ مَاءٌ مِنَ الْجَنَّةِ فَأَيْقَظَهُ وَ أَمَرَهُ أَنْ يَغْتَسِلَ
Abu Abdullah-asws said: ‘They are lying! Rasool-Allah-saww was sleeping/taking a nap in the shade of Kabah. Jibraeel-as came to him-saww and with him was a washbasin wherein was water from the Paradise. He-as woke him-saww up and instructed him-saww to wash.
ثُمَّ وَضَعَ فِي مَحْمِلٍ لَهُ أَلْفَ أَلْفِ لَوْنٍ مِنْ نُورٍ ثُمَّ صَعِدَ بِهِ حَتَّى انْتَهَى إِلَى أَبْوَابِ السَّمَاءِ فَلَمَّا رَأَتْهُ الْمَلَائِكَةُ نَفَرَتْ عَنْ أَبْوَابِ السَّمَاءِ فَأَمَرَ اللَّهُ جَبْرَئِيلَ ع فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَتَرَاجَعَتِ الْمَلَائِكَةُ نَحْوَ أَبْوَابِ السَّمَاءِ
Then he-as placed a million types of lights for him-saww in the carriage, then ascended with him‑saww until he-as ended to doors of the sky. When the Angels saw him-saww, the Angels fled from doors of the sky. Allah-azwj Commanded Jibraeel-as. He-as said: ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest!’ The Angels returned to around doors of the sky.
فَفَتَحَتِ الْبَابَ فَدَخَلَ ع حَتَّى انْتَهَى إِلَى السَّمَاءِ الثَّانِيَةِ فَنَفَرَتِ الْمَلَائِكَةُ عَنْ أَبْوَابِ السَّمَاءِ فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَتَرَاجَعَتِ الْمَلَائِكَةُ
The door opened. He-saww entered until he-saww ended to the second sky. The Angels fled from doors of the sky. He-as said: ‘I-as testify there is no god except Allah-azwj! I-as testify there is no god except Allah-azwj!’ The Angels returned.
ثُمَّ فُتِحَ الْبَابُ فَدَخَلَ ع وَ مَرَّ حَتَّى انْتَهَى إِلَى السَّمَاءِ الثَّالِثَةِ فَنَفَرَتِ الْمَلَائِكَةُ عَنْ أَبْوَابِ السَّمَاءِ فَقَالَ جَبْرَئِيلُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَتَرَاجَعَتِ الْمَلَائِكَةُ
Then the door opened. He-saww entered and passed on until he-saww ended to the third sky. The Angels fled from doors of the sky. Jibraeel-as said: ‘I-as testify Muhammad-saww is Rasool-saww of Allah-azwj! I-as testify Muhammad-saww is Rasool-saww of Allah-azwj!’ The Angels returned.
وَ فُتِحَ الْبَابُ وَ مَرَّ النَّبِيُّ ص حَتَّى انْتَهَى إِلَى السَّمَاءِ الرَّابِعَةِ فَإِذَا هُوَ بِمَلَكٍ مُتَّكٍ وَ هُوَ عَلَى سَرِيرٍ تَحْتَ يَدِهِ ثَلَاثُمِائَةِ أَلْفِ مَلَكٍ تَحْتَ كُلِّ مَلَكٍ ثَلَاثُمِائَةِ أَلْفِ مَلَكٍ فَنُودِيَ أَنْ قُمْ
And the door opened, and the Prophet-saww passed on until he-saww ended to the fourth sky, and there he-saww was with an Angel reclining, and he was upon a throne. There were a thousand under his hand (control), under each Angel were three hundred thousand Angels. There was a call that he should stand’.
قَالَ فَقَامَ الْمَلَكُ عَلَى رِجْلَيْهِ فَلَا يَزَالُ قَائِماً إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Then Angel stood upon his legs. He will not cease to be standing up to the Day of Qiyamah’.
قَالَ وَ فُتِحَ الْبَابُ وَ مَرَّ النَّبِيُّ ص حَتَّى انْتَهَى إِلَى السَّمَاءِ السَّابِعَةِ
He-asws said: ‘And the door opened, and the Prophet-saww passed on until he-saww ended to the seventh sky’.
قَالَ وَ انْتَهَى إِلَى سِدْرَةِ الْمُنْتَهَى
He-asws said: ‘And he-saww ended to Sidrat Al-Muntaha’.
قَالَ فَقَالَتِ السِّدْرَةُ مَا جَاوَزَنِي مَخْلُوقٌ قَبْلَكَ
He-asws said: ‘Al-Sidra said, ‘No created being before you-saww has passed beyond me!’’
قَالَ ثُمَّ مَضَى فَتَدَانَى فَتَدَلَّى فَكانَ قابَ قَوْسَيْنِ أَوْ أَدْنى فَأَوْحى إِلى عَبْدِهِ ما أَوْحى
He-asws said: ‘Then he-saww continued. He-saww approached, so he bowed [53:8] So he was (at a distance of) two bows or nearer [53:9] And He Revealed unto His servant what He Revealed [53:10].
قَالَ فَدَفَعَ إِلَيْهِ كِتَابَيْنِ كِتَابَ أَصْحَابِ الْيَمِينِ وَ كِتَابَ أَصْحَابِ الشِّمَالِ فَأَخَذَ كِتَابَ أَصْحَابِ الْيَمِينِ بِيَمِينِهِ وَ فَتَحَهُ فَنَظَرَ فِيهِ فَإِذَا فِيهِ أَسْمَاءُ أَهْلِ الْجَنَّةِ وَ أَسْمَاءُ آبَائِهِمْ وَ قَبَائِلِهِمْ
He-asws said: ‘Two books were handed to him-saww – a book of companions of the right hand and a book of companions of the left hand. He-saww took the book of companions of the right hand by his-saww right hand, and opened it. He-saww looked into it, and in it were names of the people of Paradise and names of their fathers and their tribes’.
قَالَ فَقَالَ اللَّهُ آمَنَ الرَّسُولُ بِما أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ
He-asws said: ‘Allah-azwj Said: “The Rasool believes in what is Revealed unto him from his Lord”.
فَقَالَ رَسُولُ اللَّهِ ص وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَ مَلائِكَتِهِ وَ كُتُبِهِ وَ رُسُلِهِ لا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ
Rasool-Allah-saww said: ‘And (so do) the Momineen. They all believe in Allah, and His Angels, and His Books. They do not differentiate between any one of His Rasools’.
فَقَالَ اللَّهُ وَ قالُوا سَمِعْنا وَ أَطَعْنا
Allah-azwj Said: “And they are saying, ‘We hear and we obey’”.
فَقَالَ النَّبِيُ غُفْرانَكَ رَبَّنا وَ إِلَيْكَ الْمَصِيرُ
The Prophet-saww said: ‘Yours is the Forgiveness, our Lord, and to You is the Destination’. [2:285].
قَالَ اللَّهُ لا يُكَلِّفُ اللَّهُ نَفْساً إِلَّا وُسْعَها لَها ما كَسَبَتْ وَ عَلَيْها مَا اكْتَسَبَتْ
Allah-azwj Said: “Allah does not Encumber a soul except to its capacity. For it would be what it earned and against it would be what it earned”.
قَالَ النَّبِيُّ ص لا تُؤاخِذْنا إِنْ نَسِينا أَوْ أَخْطَأْنا
The Prophet-saww said: ‘Our Lord! Do not Seize us if we forget or we make a mistake [2:286].
قَالَ فَقَالَ اللَّهُ قَدْ فَعَلْتُ
He-asws said: ‘Allah-azwj Said: “I-azwj have Done so!”
فَقَالَ النَّبِيُّ ص وَ لا تَحْمِلْ عَلَيْنا إِصْراً كَما حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنا
The Prophet-saww said: Our Lord! And do not Load upon us a burden like what You Loaded upon those from before us [2:286].
قَالَ قَدْ فَعَلْتُ
Allah-azwj Said: “I-azwj have Done so!”
فَقَالَ النَّبِيُّ ص رَبَّنا وَ لا تُحَمِّلْنا ما لا طاقَةَ لَنا بِهِ وَ اعْفُ عَنَّا وَ اغْفِرْ لَنا وَ ارْحَمْنا أَنْتَ مَوْلانا فَانْصُرْنا عَلَى الْقَوْمِ الْكافِرِينَ
The Prophet-saww said: ‘Our Lord! And do not Load upon us what we have no strength for us with it; and Pardon (our sins) for us and have Mercy on us. You are our Master, therefore Help us against the Kafir people’. [2:286].
كُلَّ ذَلِكَ يَقُولُ اللَّهُ قَدْ فَعَلْتُ
(During) all that, Allah-azwj Kept Saying: “I-azwj have already Done son!”
ثُمَّ طَوَى الصَّحِيفَةَ فَأَمْسَكَهَا بِيَمِينِهِ وَ فَتَحَ الْأُخْرَى صَحِيفَةَ أَصْحَابِ الشِّمَالِ فَإِذَا فِيهَا أَسْمَاءُ أَهْلِ النَّارِ وَ أَسْمَاءُ آبَائِهِمْ وَ قَبَائِلِهِمْ
Then he-saww folded the book and withheld it in his-saww right hand and opened the other book of companions of the left hand, and therein were names of people of the Fire and names of their fathers and their tribes.
قَالَ فَقَالَ رَسُولُ اللَّهِ ص إِنَّ هؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ
He-asws said: ‘Rasool-Allah-saww said: ‘O Lord! Surely they are a people who do not believe!’ [43:88]’.
فَقَالَ اللَّهُ يَا مُحَمَّدُ فَاصْفَحْ عَنْهُمْ وَ قُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ
He-azwj Said: “O Muhammad-saww! So pardon them and say: ‘Salam!’, for soon they would come to know [43:89]”.
قَالَ فَلَمَّا فَرَغَ مِنْ مناجات [مُنَاجَاةِ] رَبِّهِ رُدَّ إِلَى الْبَيْتِ الْمَعْمُورِ وَ هُوَ فِي السَّمَاءِ السَّابِعَةِ بِحِذَاءِ الْكَعْبَةِ
He-asws said: ‘When he-saww was free from whispering to his-saww Lord-azwj, he-saww returned to Al-Bayt Al-Mamour, and it is in the seventh sky parallel to the Kaaba’.
قَالَ فَجَمَعَ لَهُ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْمَلَائِكَةَ ثُمَّ أَمَرَ جَبْرَئِيلَ فَأَتَمَّ الْأَذَانَ وَ أَقَامَ الصَّلَاةَ وَ تَقَدَّمَ رَسُولُ اللَّهِ ص فَصَلَّى بِهِمْ
He-asws said: ‘There gathered to him-saww, the Prophets-as, and the Messengers-as, and the Angels. Then He-azwj Commanded Jibraeel-as, so he-saww completed proclamation of the Azaan and the Iqama of the Salat, and Rasool-Allah-saww went ahead and prayed Salat (leading) them.
فَلَمَّا فَرَغَ الْتَفَتَ إِلَيْهِمْ فَقَالَ اللَّهُ لَهُ سَلِ الَّذِينَ يَقْرَؤُنَ الْكِتابَ مِنْ قَبْلِكَ لَقَدْ جاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلا تَكُونَنَّ مِنَ المُمْتَرِينَ
When he-saww was free, he-saww turned towards them. Allah-azwj Said to him-saww: “then ask those who have read the Book from before you. The Truth has come to you from your Lord, therefore do not become from the doubters [10:94]”.
فَسَأَلَهُمْ يَوْمَئِذٍ النَّبِيُّ ص ثُمَّ نَزَلَ وَ مَعَهُ صَحِيفَتَانِ فَدَفَعَهُمَا إِلَى أَمِيرِ الْمُؤْمِنِينَ ع
On that day the Prophet-saww asked them. Then he-saww descended and with him-saww were the two books. He-saww handed these over to Amir Al-Momineen-asws’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَهَذَا كَانَ بَدْءَ الْأَذَانِ.
Abu Abdullah-asws said: ‘So, this was beginning (origination) of the Azaan’’.[160]
20- ثَوَابُ الْأَعْمَالِ، بِالْإِسْنَادِ الْمُتَقَدِّمِ فِي بَابِ الْمَسَاجِدِ عَنْ أَبِي هُرَيْرَةَ وَ ابْنِ عَبَّاسٍ قَالا قَالَ رَسُولُ اللَّهِ ص فِي خُطْبَةٍ طَوِيلَةٍ مَنْ تَوَلَّى أَذَانَ مَسْجِدٍ مِنْ مَسَاجِدِ اللَّهِ فَأَذَّنَ فِيهِ وَ هُوَ يُرِيدُ وَجْهَ اللَّهِ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ ثَوَابَ أَرْبَعِينَ أَلْفَ أَلْفِ نَبِيٍّ وَ أَرْبَعِينَ أَلْفَ أَلْفِ صِدِّيقٍ وَ أَرْبَعِينَ أَلْفَ أَلْفِ شَهِيدٍ وَ أَدْخَلَ فِي شَفَاعَتِهِ أَرْبَعِينَ أَلْفَ أَلْفِ أُمَّةٍ فِي كُلِّ أُمَّةٍ أَرْبَعُونَ أَلْفَ أَلْفِ رَجُلٍ
(The book) ‘Sawaab Al Amaal’ – By the previous chain in the chapter on the Masjids, from Abu Hurayra (a well known fabricator), and Ibn Abbas, both said,
‘Rasool-Allah-saww said in a lengthy Hadeeth: ‘One who is in charge of Azaan of a Masjid from Masjids of Allah-azwj, so he proclaims Azaan in it, and he intends the Face of Allah-azwj, Allah-azwj Mighty and Majestic will Give him Rewards of forty million Prophets-as, and forty million truthful ones, and forty million martyrs, and included in his intercession would be forty million communities, and in each community there will be forty million men.
وَ كَانَ لَهُ فِي كُلِّ جَنَّةٍ مِنَ الْجِنَانِ أَرْبَعُونَ أَلْفَ أَلْفِ مَدِينَةٍ فِي كُلِّ مَدِينَةٍ أَرْبَعُونَ أَلْفَ أَلْفِ قَصْرٍ فِي كُلِّ قَصْرٍ أَرْبَعُونَ أَلْفَ أَلْفِ دَارٍ فِي كُلِّ دَارٍ أَرْبَعُونَ أَلْفَ أَلْفِ بَيْتٍ فِي كُلِّ بَيْتٍ أَرْبَعُونَ أَلْفَ أَلْفِ سَرِيرٍ عَلَى كُلِّ سَرِيرٍ زَوْجَةٌ مِنَ الْحُورِ الْعِينِ
And for him will be in every garden from the gardens, forty million cities, in each city will be forty million castles, in each castle will be forty million houses, in each house will be forty million rooms, in each room will be forty million beds, upon each bed will be a wife from the Maiden Houries.
سَعَةُ كُلِّ بَيْتٍ مِنْهَا مِثْلُ الدُّنْيَا أَرْبَعُونَ أَلْفَ أَلْفِ مَرَّةٍ بَيْنَ يَدَيْ كُلِّ زَوْجَةٍ أَرْبَعُونَ أَلْفَ أَلْفِ وَصِيفٍ وَ أَرْبَعُونَ أَلْفَ أَلْفِ وَصِيفَةٍ فِي كُلِّ بَيْتِ أَرْبَعُونَ أَلْفَ أَلْفِ مَائِدَةٍ عَلَى كُلِّ مَائِدَةٍ أَرْبَعُونَ أَلْفَ أَلْفِ قَصْعَةٍ فِي كُلِّ قَصْعَةٍ أَرْبَعُونَ أَلْفَ أَلْفِ لَوْنٍ مِنَ الطَّعَامِ
The vastness of every room from these is like the world forty million times over. In front of each wife will be forty million butlers and forty million maids. In each room will be forty million tables, upon each table being forty million bowl, in each bowl will be forty million types of food items.
لَوْ نَزَلَ بِهِ الثَّقَلَانِ لَأَدْخَلَهُمْ أَدْنَى بَيْتٍ مِنْ بُيُوتِهَا لَهُمْ فِيهَا مَا شَاءُوا مِنَ الطَّعَامِ وَ الشَّرَابِ وَ الطِّيبِ وَ اللِّبَاسِ وَ الثِّمَارِ وَ أَلْوَانِ التُّحَفِ وَ الطَّرَائِفِ مِنَ الْحُلِيِّ وَ الْحُلَلِ كُلُّ بَيْتٍ مِنْهَا يُكْتَفَى بِمَا فِيهِ مِنْ هَذِهِ الْأَشْيَاءِ عَمَّا فِي الْبَيْتِ الْآخَرِ
Even if (all) the humans and the Jinn were to descend with it, they would be contained in smallest of the rooms from its rooms. For them in it will be whatever they so desires to, from the food, and the drinks, and the perfume, and the clothing, and the fruits, and variety of gits, and the exquisite from the jewellery and the garments. Every room from these would be sufficient with whatever is in it from these things, from whatever is in the other room.
فَإِذَا أَذَّنَ الْمُؤَذِّنُ فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ اكْتَنَفَهُ أَرْبَعُونَ أَلْفَ أَلْفِ مَلَكٍ كُلُّهُمْ يُصَلُّونَ عَلَيْهِ وَ يَسْتَغْفِرُونَ لَهُ وَ كَانَ فِي ظِلِّ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَفْرُغَ وَ كَتَبَ لَهُ ثَوَابَهُ أَرْبَعُونَ أَلْفَ أَلْفِ مَلَكٍ ثُمَّ صَعِدُوا بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَ.
When the Muezzin proclaims Azaan, so he says, ‘I testify that there is no god except Allah-azwj, forty million Angels surround him, all of them send Salawaat upon him and seeking Forgiveness for him, and he will be in the Shade of Allah-azwj Mighty and Majestic until he is free, and forty million Angels will write his Rewards for him. Then they ascend with it to Allah-azwj Mighty and Majestic’’.[161]
21- مَجَالِسُ الصَّدُوقِ، عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ جَعْفَرٍ الْهَمَدَانِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ الْعَبَّاسِ وَ الْعَبَّاسِ بْنِ عَمْرٍو مَعاً عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ ثَابِتِ بْنِ هُرْمُزَ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ عَنْ أَحْمَدَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ قَالَ: حَمَلْتُ مَتَاعاً مِنَ الْبَصْرَةِ إِلَى مِصْرَ فَقَدِمْتُهَا فَبَيْنَمَا أَنَا فِي بَعْضِ الطَّرِيقِ إِذَا أَنَا بِشَيْخٍ طُوَالٍ شَدِيدِ الْأُدْمَةِ أَصْلَعَ أَبْيَضِ الرَّأْسِ وَ اللِّحْيَةِ عَلَيْهِ طِمْرَانِ أَحَدُهُمَا أَسْوَدُ وَ الْآخَرُ أَبْيَضُ فَقُلْتُ مَنْ هَذَا
(The book) ‘Majaalis’ of Al Sadouq – from Ahmad Bin Ziyad Bin Ja’far Al Hamdany, from Ali Bin Ibrahim, from his father, from Ahmad Bin Al Abbas and Al Abbas Bin Amro, both together from Hisham Bin Al Hakam, from Sabit Bin Hurmaz, from Al Hassan Bin Abu Al Hassan, from Ahmad Bin Abdul Hameed, from Abdullah Bin Ali who said,
‘I carried merchandise from Al-Basra to Egypt. I sent it ahead. While I was in one of the roads, there I was with a tall old man with a very dark complexion, white head and beard (hair), upon him were two rags, one of them black, and the other while. I said, ‘Who is this?’
فَقَالُوا هَذَا بِلَالٌ مُؤَذِّنُ رَسُولِ اللَّهِ ص
They said, ‘He-ra is Bilal-ra, Muezzin of Rasool-Allah-saww!’
فَأَخَذْتُ أَلْوَاحِي وَ أَتَيْتُهُ فَسَلَّمْتُ عَلَيْهِ ثُمَّ قُلْتُ لَهُ السَّلَامُ عَلَيْكَ أَيُّهَا الشَّيْخُ
I took the (writing) tablets and went to him-ra. I greeted unto him-ra, then said to him-ra, ‘The greeting be to you-ra, O Sheykh!’
فَقَالَ وَ عَلَيْكَ السَّلَامُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
He-ra said, ‘And upon you be the greeting, and Mercy of Allah-azwj, and His-azwj Blessings!’
قُلْتُ رَحِمَكَ اللَّهُ حَدِّثْنِي بِمَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ص
I said, ‘May Allah-azwj have Mercy on you-ra! Narrate to me what you-ra have heard from Rasool-Allah-saww’.
قُلْتُ رَحِمَكَ اللَّهُ حَدِّثْنِي بِمَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ص
He-ra said, ‘And what made you know who I-ra am?’
فَقُلْتُ أَنْتَ بِلَالٌ مُؤَذِّنُ رَسُولِ اللَّهِ ص
I said, ‘You-ra are Bilal-ra, Muezzin of Rasool-Allah-saww!’’
قَالَ فَبَكَى وَ بَكَيْتُ حَتَّى اجْتَمَعَ النَّاسُ عَلَيْنَا وَ نَحْنُ نَبْكِي
He (the narrator) said, ‘He-ra cried, and I cried, until the people gathered to us while we were crying’.
قَالَ ثُمَّ قَالَ لِي يَا غُلَامُ مِنْ أَيِّ الْبِلَادِ أَنْتَ
He (the narrator) said, ‘Then he-ra said to me: ‘O boy! From which city are you?’
قُلْتُ مِنْ أَهْلِ الْعِرَاقِ
I said, ‘From the people of Iraq’.
فَقَالَ لِي بَخْ بَخْ
He-ra said to me, ‘Congratulations! Congratulations!’
فَمَكَثَ سَاعَةً ثُمَّ قَالَ اكْتُبْ يَا أَخَا أَهْلِ الْعِرَاقِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْمُؤَذِّنُونَ أُمَنَاءُ الْمُؤْمِنِينَ عَلَى صَلَاتِهِمْ وَ صَوْمِهِمْ وَ لُحُومِهِمْ وَ دِمَائِهِمْ لَا يَسْأَلُونَ اللَّهَ عَزَّ وَ جَلَّ شَيْئاً إِلَّا أَعْطَاهُمْ وَ لَا يَشْفَعُونَ فِي شَيْءٍ إِلَّا شُفِّعُوا
He-ra waited for a while, then said, ‘Write, O brother of the people of Iraq – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying: ‘The Muezzins are trustees of the Momineen upon their Salats, and their fasts, and their flesh, and their blood. They will not ask Allah-azwj Mighty and Majestic for anything except He-azwj will Give them, nor will they intercede regarding anything except they will be interceded for’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَذَّنَ أَرْبَعِينَ عَاماً مُحْتَسِباً بَعَثَهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ لَهُ عَمَلُ أَرْبَعِينَ صِدِّيقاً عَمَلًا مَبْرُوراً مُتَقَبَّلًا
He-ra said, ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying: ‘One who proclaims Azaan for forty years in anticipation, Allah-azwj will Resurrect him on the Day of Qiyamah as a truthful, a worker, accomplished, Accepted’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَذَّنَ عِشْرِينَ عَاماً بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ وَ لَهُ مِنَ النُّورِ مِثْلُ نُورِ السَّمَاءِ الدُّنْيَا
He-ra said, ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying, ‘One who proclaims Azaan for twenty years, Allah-azwj Mighty and Majestic will Resurrect him on the Day of Qiyamah and there will be radiance for him like radiance of sky of the world’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَذَّنَ عَشْرَ سِنِينَ أَسْكَنَهُ اللَّهُ عَزَّ وَ جَلَّ مَعَ إِبْرَاهِيمَ فِي قُبَّتِهِ أَوْ فِي دَرَجَتِهِ
He-ra said, ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying: ‘One who proclaims Azaan for ten years, Allah-azwj Mighty and Majestic will Settle him with Ibrahim-as in his-as dome or in his-as level’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَذَّنَ سَنَةً وَاحِدَةً بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ وَ قَدْ غُفِرَتْ ذُنُوبُهُ كُلُّهَا بَالِغَةً مَا بَلَغَتْ وَ لَوْ كَانَتْ مِثْلَ زِنَةِ جَبَلِ أُحُدٍ
He-ra said: ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying: ‘One who proclaims Azaan for one year, Allah-azwj Mighty and Majestic will Resurrect him on the Day of Qiyamah and all of his sins would have been Forgiven, whatever these may have reached, and even though these would be like the weight of mount Ohad’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ نَعَمْ فَاحْفَظْ وَ اعْمَلْ وَ احْتَسِبْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَذَّنَ فِي سَبِيلِ اللَّهِ صَلَاةً وَاحِدَةً إِيمَاناً وَ احْتِسَاباً وَ تَقَرُّباً إِلَى اللَّهِ عَزَّ وَ جَلَ غَفَرَ اللَّهُ لَهُ مَا سَلَفَ مِنْ ذُنُوبِهِ وَ مَنَّ عَلَيْهِ بِالْعِصْمَةِ فِيمَا بَقِيَ مِنْ عُمُرِهِ وَ جَمَعَ بَيْنَهُ وَ بَيْنَ الشُّهَدَاءِ فِي الْجَنَّةِ
He-ra said, ‘Yes, therefore memorise and act and anticipate! I-ra heard Rasool-Allah-saww saying: ‘One who proclaims Azaan in the Way of Allah-azwj for one Salat, believing and anticipating, and offers it to Allah-azwj Mighty and Majestic, Allah-azwj will Forgive for him whatever was past from his sins, and Confer upon him with the fortification regarding what remains from his age, and Gather between him and the martyrs in the Paradise’’.
قُلْتُ رَحِمَكَ اللَّهُ حَدِّثْنِي بِأَحْسَنِ مَا سَمِعْتَ
I said, ‘May Allah-azwj have Mercy on you-asws! Narrate to me with best of what you-ra have heard’’.
قَالَ وَيْحَكَ يَا غُلَامُ قَطَعْتَ أَنْيَاطَ قَلْبِي وَ بَكَى وَ بَكَيْتُ حَتَّى إِنِّي وَ اللَّهِ لَرَحِمْتُهُ
He-ra said, ‘Woe be to you, O boy! You have cut pieces of my-ra heart’, and he-ra cried and I cried until by Allah-azwj, I pitied him-ra’.
ثُمَّ قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ جَمَعَ اللَّهُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَى الْمُؤَذِّنِينَ بِمَلَائِكَةٍ مِنْ نُورٍ مَعَهُمْ أَلْوِيَةٌ وَ أَعْلَامٌ مِنْ نُورٍ يَقُودُونَ جَنَائِبَ أَزِمَّتُهَا زَبَرْجَدٌ أَخْضَرُ وَ حَقَائِبُهَا الْمِسْكُ الْأَذْفَرُ وَ يَرْكَبُهَا الْمُؤَذِّنُونَ فَيَقُومُونَ عَلَيْهَا قِيَاماً تَقُودُهُمُ الْمَلَائِكَةُ يُنَادُونَ بِأَعْلَى أَصْوَاتِهِمْ بِالْأَذَانِ
Then he-ra said: ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra heard Rasool-Allah-saww saying: ‘When it will be the Day of Qiyamah, and Allah-azwj Gathers the people in one plain, Allah-azwj Mighty and Majestic will Send for the Muezzins with Angels of light. There will be flags and banners of light with them. They will be led by the reins of green emerald, and its bags will be yellow musk, and the Muezzins will be riding these. They will be standing upon these straight. The Angels will lead the call out with the Azaan at the top of their voices’.
ثُمَّ بَكَى بُكَاءً شَدِيداً حَتَّى انْتَحَبْتُ وَ بَكَيْتُ فَلَمَّا سَكَتَ قُلْتُ مِمَّا بُكَاؤُكَ
Then he-ra cried with intense crying until I wailed and cried. When he-ra was silent, I said, ‘What are you-ra crying from?’
قَالَ وَيْحَكَ ذَكَرْتَنِي أَشْيَاءَ سَمِعْتُ حَبِيبِي وَ صَفِيِّي ع يَقُولُ وَ الَّذِي بَعَثَنِي بِالْحَقِّ نَبِيّاً إِنَّهُمْ لَيَمُرُّونَ عَلَى الْخَلْقِ قِيَاماً عَلَى النَّجَائِبِ فَيَقُولُونَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَإِذَا قَالُوا ذَلِكَ سَمِعْتُ لِأُمَّتِي ضَجِيجاً
He-ra said, ‘Woe be to you! You reminded me of things I-ra heard my-ra beloved and my-ra elite saying: ‘By the One-azwj Who Sent me-saww with the truth as a Prophet-saww! They (Muezzins) will be passing by the creatures standing upon the rides. They will be saying, ‘Allah-azwj is the Greatest! Allah-azwj is the Greatest!’ When they say that, a clamour will be heard for my-saww community’.
فَسَأَلَهُ أُسَامَةُ بْنُ زَيْدٍ عَنْ ذَلِكَ الضَّجِيجِ مَا هُوَ
Usama Bin Zayd asked him-saww about that clamour, ‘What is it?’
قَالَ الضَّجِيجُ التَّسْبِيحُ وَ التَّحْمِيدُ وَ التَّهْلِيلُ
He-saww said: ‘The clamour is the glorification (Tasbeeh), and the praise and the proclamation of the Oneness.
فَإِذَا قَالُوا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالَتْ أُمَّتِي إِيَّاهُ كُنَّا نَعْبُدُ فِي الدُّنْيَا فَيُقَالُ صَدَقْتُمْ
When they (Muezzins) say, ‘I testify that there is no god except Allah-azwj’, my-saww community will say, ‘He-azwj is the One we worshipped in the world’. It will be said, ‘You speak the truth!’
فَإِذَا قَالُوا أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالَتْ أُمَّتِي هَذَا الَّذِي أَتَانَا بِرِسَالَةِ رَبِّنَا جَلَّ جَلَالُهُ وَ آمَنَّا بِهِ وَ لَمْ نَرَهُ ص
When they say, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, my community will say, ‘This is the one who came to us with Message of our Lord-azwj Mighty is His-azwj Majesty, and we believed in him-asws, and (although) we had not seen him-saww’.
فَيُقَالُ لَهُمْ صَدَقْتُمْ هُوَ الَّذِي أَدَّى إِلَيْكُمُ الرِّسَالَةَ مِنْ رَبِّكُمْ وَ كُنْتُمْ بِهِ مُؤْمِنِينَ فَحَقِيقٌ عَلَى اللَّهِ أَنْ يَجْمَعَ بَيْنَكُمْ وَ بَيْنَ نَبِيِّكُمْ
It will be said to them, ‘You speak the truth! He-saww is the one who delivered to you all the Message of your Lord-azwj and you were believers in him-saww. There is a right upon Allah-azwj that He-azwj Gathers between you and your Prophet-saww’.
فَيَنْتَهِيَ بِهِمْ إِلَى مَنَازِلِهِمْ وَ فِيهَا مَا لَا عَيْنٌ رَأَتْ وَ لَا أُذُنٌ سَمِعَتْ وَ لَا خَطَرَ عَلَى قَلْبِ بَشَرٍ
They will end with them to their dwellings and therein would be what neither has any eye seen, nor an ear heard, nor has it occurred upon the heart of a mortal’.
ثُمَّ نَظَرَ إِلَيَّ فَقَالَ لِي إِنِ اسْتَطَعْتَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ أَنْ لَا تَمُوتَ إِلَّا مُؤَذِّناً فَافْعَلْ
Then he-ra looked at me. He-ra said to me, ‘If you are able, and there is no strength except with Allah-azwj that you don’t die except as a Muezzin, then do so!’
فَقُلْتُ رَحِمَكَ اللَّهُ تَفَضَّلْ عَلَيَّ وَ أَخْبِرْنِي فَإِنِّي فَقِيرٌ مُحْتَاجٌ وَ أَدِّ إِلَيَّ مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ص فَإِنَّكَ قَدْ رَأَيْتَهُ وَ لَمْ أَرَهُ وَ صِفْ لِي كَيْفَ وَصَفَ لَكَ رَسُولُ اللَّهِ ص بِنَاءَ الْجَنَّةِ
I said, ‘May Allah-azwj have Mercy on you-ra! Grace upon me and inform me, for I am poor, needy, and deliver to me what you-ra heard from Rasool-Allah-saww, for you-ra had seen him‑saww, and I have no seen him, and describe to me how Rasool-Allah-saww had described to you the construction of Paradise’.
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ سُورَ الْجَنَّةِ لَبِنَةٌ مِنْ ذَهَبٍ وَ لَبِنَةٌ مِنْ فِضَّةٍ وَ لَبِنَةٌ مِنْ يَاقُوتٍ وَ مِلَاطُهَا الْمِسْكُ الْأَذْفَرُ وَ شُرَفُهَا الْيَاقُوتُ الْأَحْمَرُ وَ الْأَخْضَرُ وَ الْأَصْفَرُ
He-ra said, ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! I-ra saying: ‘The walls of Paradise are bricks of gold, and bricks of silver, and bricks of rubies, and its mortar is of yellow musk, and its nobilities are of rubies, the red and the green and the yellow’.
قُلْتُ فَمَا أَبْوَابُهَا
I said, ‘What are its doors?’
قَالَ أَبْوَابُهَا مُخْتَلِفَةٌ بَابُ الرَّحْمَةِ مِنْ يَاقُوتَةٍ حَمْرَاءَ
He-ra said, ‘Its doors are different. ‘The door of mercy’ is of red ruby’.
قُلْتُ فَمَا حَلْقَتُهُ
I said, ‘What is it’s ring (knocker)?’
قَالَ وَيْحَكَ كُفَّ عَنِّي فَقَدْ كَلَّفْتَنِي شَطَطاً
He-ra said, ‘Woe be to you! Restrain from me-asws, for you have encumbered me-ra too much!’
قُلْتُ مَا أَنَا بِكَافٍّ عَنْكَ حَتَّى تُؤَدِّيَ إِلَيَّ مَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ فِي ذَلِكَ
I said, ‘I am not going to restrain from you-ra until you-ra deliver to me what you-ra heard from Rasool-Allah-saww regarding that!’
قَالَ اكْتُبْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَابُ الصَّبْرِ فَبَابٌ صَغِيرٌ مِصْرَاعٌ وَاحِدٌ مِنْ يَاقُوتَةٍ حَمْرَاءَ لَا حَلَقَ لَهُ وَ أَمَّا بَابُ الشُّكْرِ فَإِنَّهُ مِنْ يَاقُوتَةٍ بَيْضَاءَ لَهَا مِصْرَاعَانِ مَسِيرَةُ مَا بَيْنَهُمَا خَمْسُمِائَةِ عَامٍ لَهُ ضَجِيجٌ وَ حَنِينٌ يَقُولُ اللَّهُمَّ جِئْنِي بِأَهْلِي-
He-ra said, ‘Write – ‘In the Name of Allah-azwj the Beneficent, the Merciful! As for ‘The door of patience’, it is a small door with one shutter of red ruby, there being no ring (knocker) for it; and as for ‘The door of thanks’, it is of white ruby having two shutters for him. The travel distance of what is between the two is of five hundred years. There is a clamour and whining for it, saying, ‘O Allah-azwj! Bring me my people!’’
قُلْتُ هَلْ يَتَكَلَّمُ الْبَابُ
I said, ‘Does the door talk?’
قَالَ نَعَمْ يُنْطِقُهُ ذُو الْجَلَالِ وَ الْإِكْرَامِ وَ أَمَّا بَابُ الْبَلَاءِ
He-ra said, ‘Yes, the One-azwj with the Majesty and Benevolence will Cause it to talk; as for ‘The door of affliction’’.
قُلْتُ أَ لَيْسَ بَابُ الْبَلَاءِ هُوَ بَابَ الصَّبْرِ
I said, ‘Isn’t ‘The door of affliction’, it is ‘The door of patience’?’
قَالَ لَا
He-ra said, ‘No’.
قُلْتُ فَمَا الْبَلَاءُ
I said, ‘What is the affliction?’
قَالَ الْمَصَائِبُ وَ الْأَسْقَامُ وَ الْأَمْرَاضُ وَ الْجُذَامُ وَ هُوَ بَابٌ مِنْ يَاقُوتَةٍ صَفْرَاءَ مِصْرَاعٌ وَاحِدٌ مَا أَقَلَّ مَنْ يَدْخُلُ مِنْهُ
He-ra said, ‘The calamities, and the sicknesses, and the diseases, and the leprosy, and it is a door of yellow ruby of one shutter. How few are the ones entering (Paradise) from it!’
قُلْتُ رَحِمَكَ اللَّهُ زِدْنِي وَ تَفَضَّلْ عَلَيَّ فَإِنِّي فَقِيرٌ
I said, ‘May Allah-azwj have Mercy on you-ra! Increase for me and grace upon me, for I am poor (of information)!’
قَالَ يَا غُلَامُ لَقَدْ كَلَّفْتَنِي شَطَطاً أَمَّا الْبَابُ الْأَعْظَمُ فَيَدْخُلُ مِنْهُ الْعِبَادُ الصَّالِحُونَ وَ هُمْ أَهْلُ الزُّهْدِ وَ الْوَرَعِ وَ الرَّاغِبُونَ إِلَى اللَّهِ عَزَّ وَ جَلَّ الْمُسْتَأْنِسُونَ بِهِ
He-ra said, ‘O boy! You are encumbering me-ra too much! As for ‘The magnificent door’, the righteous servants will enter from it, and they are the people of ascetism and the devoutness, and the ones desirous to Allah-azwj Mighty and Majestic, the ones being comforted with it’.
قُلْتُ رَحِمَكَ اللَّهُ فَإِذَا دَخَلُوا الْجَنَّةَ مَا ذَا يَصْنَعُونَ
I said, ‘May Allah-azwj have Mercy on you-ra! When they (Muezzins) enter the Paradise, what will they be doing?’
قَالَ يَسِيرُونَ عَلَى نَهَرَيْنِ فِي مَصَافَّ فِي سُفُنِ الْيَاقُوتِ مَجَاذِيفُهَا اللُّؤْلُؤُ فِيهَا مَلَائِكَةٌ مِنْ نُورٍ عَلَيْهِمْ ثِيَابٌ خُضْرٌ شَدِيدٌ خُضْرَتُهَا
He-ra said, ‘They will be travelling upon two rivers in rows of ships of sapphire, its oars being of pearls. In it are Angels of light having green clothes upon them of intense greenness’.
قُلْتُ رَحِمَكَ اللَّهُ هَلْ يَكُونُ مِنَ النُّورِ أَخْضَرُ
I said, ‘May Allah-azwj have Mercy on you-ra! Can there be from the lights, green?’
قَالَ إِنَّ الثِّيَابَ هِيَ خُضْرٌ وَ لَكِنْ فِيهَا نُورٌ مِنْ نُورِ رَبِّ الْعَالَمِينَ جَلَّ جَلَالُهُ يَسِيرُونَ عَلَى حَافَتَيْ ذَلِكَ النَّهَرِ
He-ra said, ‘The clothes, these are green, but there is radiance in it from Noor of Lord-azwj of the worlds, Majestic is His-azwj Majesty. They will be travelling upon the banks of the river’.
قُلْتُ فَمَا اسْمُ ذَلِكَ النَّهَرِ
I said, ‘What is the name of that river?’
قَالَ جَنَّةُ الْمَأْوى
He-ra said, ‘The garden Al-Ma’va’’.
قُلْتُ هَلْ وَسَطُهَا غَيْرُ هَذَا
I said, ‘Is there other than it in its middle?’
قَالَ نَعَمْ جَنَّةُ عَدْنٍ وَ هِيَ فِي وَسَطِ الْجِنَانِ فَأَمَّا جَنَّةُ عَدْنٍ فَسُورُهَا يَاقُوتٌ أَحْمَرُ وَ حَصْبَاؤُهَا اللُّؤْلُؤُ
He-ra, ‘Yes, the garden of Eden, and it is middle of the gardens. As for the garden of Eden. Their bridges are of red ruby and their pebbles are of pearls’.
قُلْتُ فَهَلْ فِيهَا غَيْرُهَا
I said, ‘Is there other than it, in it?’
قَالَ نَعَمْ جَنَّةُ الْفِرْدَوْسِ
He-ra said, ‘Yes, the garden ‘Al-Firdows’’.
قُلْتُ وَ كَيْفَ سُورُهَا
I said, ‘And how are its bridges?’
قَالَ وَيْحَكَ كُفَّ عَنِّي حَيَّرْتَ عَلَيَّ قَلْبِي
He-ra said, ‘Woe be to you, restrain from me-ra! You are confusing my-ra heart unto me-ra!’
قُلْتُ بَلْ أَنْتَ الْفَاعِلُ بِي ذَلِكَ مَا أَنَا بِكَافٍّ عَنْكَ حَتَّى تُتِمَّ لِيَ الصِّفَةَ وَ تُخْبِرَنِي عَنْ سُورِهَا
I said, ‘But, you-ra are the one doing that with me. I am not going to restrain from you-ra until you-ra complete for me the description and you-ra inform me about is bridges’.
قَالَ سُورُهَا نُورٌ
He-ra said, ‘Its bridges are of light’.
فَقُلْتُ وَ الْغُرَفُ الَّتِي هِيَ فِيهَا
I said, ‘And the scoops (ladles) which are in it?’
قَالَ هِيَ مِنْ نُورِ رَبِّ الْعَالَمِينَ
He-ra said, ‘It is from Noor of Lord-azwj of the worlds’.
قُلْتُ زِدْنِي رَحِمَكَ اللَّهُ
I said, ‘Increase for me, may Allah-azwj have Mercy on you-ra!’
قَالَ وَيْحَكَ إِلَى هَذَا انْتَهَى بِنَا رَسُولُ اللَّهِ ص طُوبَى لَكَ إِنْ أَنْتَ وَصَلْتَ إِلَى بَعْضِ هَذِهِ الصِّفَةِ وَ طُوبَى لِمَنْ يُؤْمِنُ بِهَذَا
He-ra said, ‘Woe be to you! To this, Rasool-Allah-azwj had ended with us. Beatitude be to you if you were to arrive to some of these attributes, and beatitude is for one who believes in this!’
قُلْتُ يَرْحَمُكَ اللَّهُ أَنَا وَ اللَّهِ مِنَ الْمُؤْمِنِينَ بِهَذَا
I said, ‘May Allah-azwj have Mercy on you-ra!’ By Allah-azwj, I am from the believers in this’.
قَالَ وَيْحَكَ إِنَّهُ مَنْ يُؤْمِنُ أَوْ يُصَدِّقُ بِهَذَا الْحَقِّ وَ الْمِنْهَاجِ لَمْ يَرْغَبْ فِي الدُّنْيَا وَ لَا فِي زَهْرَتِهَا وَ حَاسَبَ نَفْسَهُ
He-ra said, ‘Woe be to you! Surely the one who believes, or ratifies this as the truth and the manifesto, neither being desirous in the world nor in its blossoms, and reckons himself’.
قُلْتُ أَنَا مُؤْمِنٌ بِهَذَا
I said, ‘I am a believer in this!’
قَالَ صَدَقْتَ وَ لَكِنْ قَارِبْ وَ سَدِّدْ وَ لَا تَيْأَسْ وَ اعْمَلْ وَ لَا تُفَرِّطْ وَ ارْجُ وَ خَفْ وَ احْذَرْ
He-ra said, ‘You speak the truth, but draw closer (to Allah-azwj), and be on the guidance, and do not despair, and work and do not be excessive, and hope, and fear, and be careful’.
ثُمَّ بَكَى وَ شَهَقَ ثَلَاثَ شَهَقَاتٍ فَظَنَنَّا أَنَّهُ قَدْ مَاتَ ثُمَّ قَالَ فِدَاكُمْ أَبِي وَ أُمِّي لَوْ رَآكُمْ مُحَمَّدٌ ص لَقَرَّتْ عَيْنُهُ حِينَ تَسْأَلُونَ عَنْ هَذِهِ الصِّفَةِ
Then he-ra cried and sighed three sighs. We thought he-ra had died. Then he-ra said, ‘May my-ra father and my-ra mother! Had Muhammad-saww seen you, his-saww eyes would have been delighted whereby you are asking about this attributes’.
ثُمَّ قَالَ النَّجَا النَّجَا الْوَحَا الْوَحَا الرَّحِيلَ الرَّحِيلَ الْعَمَلَ الْعَمَلَ وَ إِيَّاكُمْ وَ التَّفْرِيطَ وَ إِيَّاكُمْ وَ التَّفْرِيطَ
Then he-ra said, ‘The salvation! The salvation! The quickness! The quickness! The departure! The departure! The action! The action! And beware of the neglect! And beware of the neglect!’
ثُمَّ قَالَ وَيْحَكُمْ اجْعَلُونِي فِي حِلٍّ مِمَّا فَرَّطْتُ
Then he-ra said, ‘Woe be to you! Make me-ra to be in release from what I-ra neglected!’
فَقُلْتُ لَهُ أَنْتَ فِي حِلٍّ مِمَّا فَرَّطْتَ جَزَاكَ اللَّهُ الْجَنَّةَ كَمَا أَدَّيْتَ وَ فَعَلْتَ الَّذِي يَجِبُ عَلَيْكَ
I said to him-asws, ‘You-ra are in release from what you-ra neglected. May Allah-azwj Recompense you-ra the Recompense, just as you-ra delivered and done which was obligated upon you-ra’.
ثُمَّ وَدَّعَنِي وَ قَالَ لِيَ اتَّقِ اللَّهَ وَ أَدِّ إِلَى أُمَّةِ مُحَمَّدٍ ص مَا أَدَّيْتُ إِلَيْكَ
Then he-ra bade me farewell, and said to me, ‘Fear Allah-azwj and deliver to the community of Muhammad-saww what I-ra have delivered to you’.
فَقُلْتُ أَفْعَلُ إِنْ شَاءَ اللَّهُ تَعَالَى
I said, ‘I shall do so, if Allah-azwj the Exalted so Desires’.
قَالَ أَسْتَوْدِعُ اللَّهَ دِينَكَ وَ أَمَانَتَكَ وَ زَوَّدَكَ التَّقْوَى وَ أَعَانَكَ عَلَى طَاعَتِهِ بِمَشِيَّتِهِ.
He (the narrator) said, ‘May Allah-azwj Protect your-ra religion, and your-ra entrustment, and Provide you-ra the piety and Support you upon obeying Him-azwj with His-azwj Desire’’.[162]
22- مَجَالِسُ الصَّدُوقِ، عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَبْدِ الْعَزِيزِ الْأَبْهَرِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا عَنْ شُعَيْبِ بْنِ وَاقِدٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص أَلَا وَ مَنْ أَذَّنَ مُحْتَسِباً يُرِيدُ بِذَلِكَ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ أَعْطَاهُ اللَّهُ ثَوَابَ أَرْبَعِينَ أَلْفَ شَهِيدٍ وَ أَرْبَعِينَ أَلْفَ صِدِّيقٍ وَ يُدْخِلُ فِي شَفَاعَتِهِ أَرْبَعِينَ أَلْفَ مُسِيءٍ مِنْ أُمَّتِي إِلَى الْجَنَّةِ
(The book) ‘Majaalis’ of Al Sadouq – from Hamza Bin Muhammad Al Alawy, from Abdul Aziz Al Ahbary, from Muhammad Bin Zakariya, from Shueyb Bin Waqid, from Al Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Indeed! And the one who proclaims Azaan anticipating, intending the Face of Allah-azwj Mighty and Majestic, Allah-azwj will Give him Rewards of forty thousand martyrs, and forty thousand truthful ones, and forty thousand evil doers from my-saww community will enter by his intercession into the Paradise.
أَلَا وَ إِنَّ الْمُؤَذِّنَ إِذَا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ- صَلَّى عَلَيْهِ تِسْعُونَ أَلْفَ مَلَكٍ وَ اسْتَغْفَرُوا لَهُ وَ كَانَ يَوْمَ الْقِيَامَةِ فِي ظِلِّ الْعَرْشِ حَتَّى يَفْرُغَ اللَّهُ مِنْ حِسَابِ الْخَلَائِقِ وَ يَكْتُبُ ثَوَابَ قَوْلِهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ- أَرْبَعُونَ أَلْفَ أَلْفِ مَلَكٍ
Indeed! And when the Muezzin says, ‘I testify there is no god except Allah-azwj’ – ninety thousand Angels send Salawaat upon him and seek Forgiveness for him, and on the Day of Qiyamah in the shade of the Throne until Allah-azwj is free from Reckoning the creatures. And the Rewards of his words, ‘I testify Muhammad-saww is Rasool-Allah-saww’ is written by forty million Angels.
وَ مَنْ حَافَظَ عَلَى الصَّفِّ الْأَوَّلِ وَ التَّكْبِيرَةِ الْأُولَى لَا يُؤْذِي مُسْلِماً أَعْطَاهُ اللَّهُ مِنَ الْأَجْرِ مَا يُعْطَى الْمُؤَذِّنُونَ فِي الدُّنْيَا وَ الْآخِرَةِ.
And one who preserves upon the first row and the first Takbeer, nor hurting any Muslim, Allah-azwj will Give him from the Recompense what He-azwj Gives the Muezzins in the world and the Hereafter’’.[163]
23- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بُدَّ لِلْمَرِيضِ أَنْ يُؤَذِّنَ وَ يُقِيمَ إِذَا أَرَادَ الصَّلَاةَ وَ لَوْ فِي نَفْسِهِ إِنْ لَمْ يَقْدِرْ عَلَى أَنْ يَتَكَلَّمَ بِهِ بِسَبِيلٍ فَإِنْ كَانَ شَدِيدَ الْوَجَعِ فَلَا بُدَّ لَهُ مِنْ أَنْ يُؤَذِّنَ وَ يُقِيمَ لِأَنَّهُ لَا صَلَاةَ إِلَّا بِأَذَانٍ وَ إِقَامَةٍ.
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Al Hassan Bin Fazzal, from Amro Bin Saeed, from Musaddiq Bin Sadaqa, from Ammar Al Sabaty,
‘From Abu Abdullah-asws having said: ‘There is no escape for the sick to proclaim Azaan and Iqama when he intends the Salat, and even though it may be within himself if he is not able upon means of speaking with it by. If he was of severe pain, there is no escape for him to proclaim Azaan and Iqama because there is no Salat except with Azaan and Iqama’’.[164]
24- مَعَانِي الْأَخْبَارِ، وَ التَّوْحِيدُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمَرْوَزِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْمُقْرِي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ عَيَّاشِ بْنِ يَزِيدَ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: كُنَّا جُلُوساً فِي الْمَسْجِدِ إِذْ صَعِدَ الْمُؤَذِّنُ الْمَنَارَةَ فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
(The book) ‘Ma’any Al Akhbar’, and ‘Al Tawheed’ – from Ahmad Bin Muhammad Bin Abdul Rahman Al Marouzy, from Muhammad Bin Ja’far Al Muqry, from Muhammad Bin Al-Hassan Al Mowsily, from Muhammad Bin Aasim Al Tareyfi, from Ayyash Bin Yazeed Bin Al-Hassan, from his father,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws, he (the narrator) said: ‘We were seated in the Masjid when the Muezzin ascended the minaret. He-asws said: ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’
فَبَكَى أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع وَ بَكَيْنَا بِبُكَائِهِ فَلَمَّا فَرَغَ الْمُؤَذِّنُ
Amir Al-Momineen Ali-asws Bin Abu Talib-asws cried, and we cried at his-asws crying. When the Muezzin was free, he-asws said: ‘Do you know what the Muezzin said?’
قَالَ أَ تَدْرُونَ مَا يَقُولُ الْمُؤَذِّنُ قُلْنَا اللَّهُ وَ رَسُولُهُ وَ وَصِيُّهُ أَعْلَمُ
We said, ‘Allah-azwj and His-azwj Rasool-saww and his-saww successor-asws are more knowing!’
فَقَالَ لَوْ تَعْلَمُونَ مَا يَقُولُ لَضَحِكْتُمْ قَلِيلًا وَ لَبَكَيْتُمْ كَثِيراً فَلِقَوْلِهِ اللَّهُ أَكْبَرُ مَعَانٍ كَثِيرَةٌ مِنْهَا أَنَّ قَوْلَ الْمُؤَذِّنِ اللَّهُ أَكْبَرُ يَقَعُ عَلَى قِدَمِهِ وَ أَزَلِيَّتِهِ وَ أَبَدِيَّتِهِ وَ عِلْمِهِ وَ قُوَّتِهِ وَ قُدْرَتِهِ وَ حِلْمِهِ وَ كَرَمِهِ وَ جُودِهِ وَ عَطَائِهِ وَ كِبْرِيَائِهِ
He-asws said: ‘Had you known what he is saying, you would laugh a little and cry a lot. For his words, ‘Allah-azwj is Greatest’ has a lot of meanings. From these is that the words of the Muezzin, ‘Allah-azwj is Greatest’, occurs upon His-azwj Ancientness, and His-azwj antecedence, and His-azwj eternality, and His-azwj Knowledge, and His-azwj Strength, and His-azwj Power, and His-azwj Forbearance, and His-azwj Benevolence, and His-azwj Generosity, and His-azwj Awarding, and His-azwj Pride.
فَإِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ فَإِنَّهُ يَقُولُ اللَّهُ الَّذِي لَهُ الْخَلْقُ وَ الْأَمْرُ وَ بِمَشِيَّتِهِ كَانَ الْخَلْقُ وَ مِنْهُ كَانَ كُلُّ شَيْءٍ لِلْخَلْقِ وَ إِلَيْهِ يَرْجِعُ الْخَلْقُ
When the Muezzin says, ‘Allah-azwj is Greatest’, he is saying Allah-azwj, for Him-azwj is the Creating and the Command, and by His-azwj Desire the creations exists, and from He-azwj all things exist for the creation and the creation will be returning to Him-azwj.
وَ هُوَ الْأَوَّلُ قَبْلَ كُلِّ شَيْءٍ لَمْ يَزَلْ وَ الْآخِرُ بَعْدَ كُلِّ شَيْءٍ لَا يَزَالُ وَ الظَّاهِرُ فَوْقَ كُلِّ شَيْءٍ لَا يُدْرَكُ وَ الْبَاطِنُ دُونَ كُلِّ شَيْءٍ لَا يُحَدُّ فَهُوَ الْبَاقِي وَ كُلُّ شَيْءٍ دُونَهُ فَانٍ
And He-azwj is the first before all things, not having ceased to be, and the last after all thing, not ceasing to be, and the apparent above all things, He-azwj cannot be realised, and the hidden below all things, He-azwj cannot be limited. He-azwj is the ever-lasting, and all things besides Him-azwj are perishable.
وَ الْمَعْنَى الثَّانِي اللَّهُ أَكْبَرُ أَيِ الْعَلِيمُ الْخَبِيرُ عَلِمَ مَا كَانَ وَ مَا يَكُونُ قَبْلَ أَنْ يَكُونَ
And the second meaning of ‘Allah-azwj is Greatest’ – i.e. all-Knowing, the Informed. He-azwj Knows what has happened and what will be happening before it happens.
وَ الثَّالِثُ اللَّهُ أَكْبَرُ أَيِ الْقَادِرُ عَلَى كُلِّ شَيْءٍ يَقْدِرُ عَلَى مَا يَشَاءُ الْقَوِيُّ لِقُدْرَتِهِ الْمُقْتَدِرُ عَلَى خَلْقِهِ الْقَوِيُّ لِذَاتِهِ وَ قُدْرَتُهُ قَائِمَةٌ عَلَى الْأَشْيَاءِ كُلِّهَا إِذا قَضى أَمْراً فَإِنَّما يَقُولُ لَهُ كُنْ فَيَكُونُ
And the third (meaning of) ‘Allah-azwj is Greatest’ – i.e. Able upon all things, Able upon whatever He-azwj so Desires, the Strong of His-azwj Power, the Able upon His-azwj, the Strong of His-azwj Self, and His-azwj Power stands upon all thing. Whenever He-azwj Decrees a matter, He‑azwj Says to it: “Be!”, it comes into being.
وَ الرَّابِعُ اللَّهُ أَكْبَرُ عَلَى مَعْنَى حِلْمِهِ وَ كَرَمِهِ يَحْلُمُ كَأَنَّهُ لَا يَعْلَمُ وَ يَصْفَحُ كَأَنَّهُ لَا يَرَى وَ يَسْتُرُ كَأَنَّهُ لَا يُعْصَى لَا يُعَجِّلُ بِالْعُقُوبَةِ كَرَماً وَ صَفْحاً وَ حِلْماً
And the fourth (meaning of) ‘Allah-azwj is Greatest’ is based upon the meaning of His-azwj Forbearance, and His-azwj Benevolence. It is as if He-azwj does not know and He-azwj Excuses. It is as if He-azwj has not seen and He-azwj Conceals. It is if He-azwj has not been disobeyed, He-azwj does not Hasten the Punishment out of Benevolence, and Pardoning, and Forbearance.
وَ الْوَجْهُ الْآخَرُ فِي مَعْنَى اللَّهُ أَكْبَرُ أَيِ الْجَوَادُ جَزِيلُ الْعَطَاءِ كَرِيمُ الْفَعَالِ
And another aspect regarding the meaning of ‘Allah-azwj is Greatest’ – i.e. the Generous, abundant of the Giving, Honourable of the Action.
وَ الْوَجْهُ الْآخَرُ اللَّهُ أَكْبَرُ فِيهِ نَفْيُ كَيْفِيَّتِهِ كَأَنَّهُ يَقُولُ اللَّهُ أَجَلُّ مِنْ أَنْ يُدْرِكَ الْوَاصِفُونَ قَدْرَ صِفَتِهِ الَّذِي هُوَ مَوْصُوفٌ بِهِ وَ إِنَّمَا يَصِفُهُ الْوَاصِفُونَ عَلَى قَدْرِهِمْ لَا عَلَى قَدْرِ عَظَمَتِهِ وَ جَلَالِهِ تَعَالَى اللَّهُ عَنْ أَنْ يُدْرِكَ الْوَاصِفُونَ صِفَتَهُ عُلُوّاً كَبِيراً
And another aspect of ‘Allah-azwj is Greatest’, there is a qualitative state in it. It is as if he is saying Allah-azwj is more Majestic than can be realised by the describers as is worthy of His-azwj Attributes which He-azwj has Described with. And rather, the describers are describing based upon their own worth, not upon the worthy of His-azwj Magnificence and His-azwj Majesty. Exalted is Allah-azwj from being realised by the describers of His-azwj description, Exalted, Great.
وَ الْوَجْهُ الْآخَرُ اللَّهُ أَكْبَرُ كَأَنَّهُ يَقُولُ اللَّهُ أَعْلَى وَ أَجَلُّ وَ هُوَ الْغَنِيُّ عَنْ عِبَادِهِ لَا حَاجَةَ بِهِ إِلَى أَعْمَالِ خَلْقِهِ
And another aspect of ‘Allah-azwj is Greatest’ – it is as if he is saying Allah-azwj is more Exalted and more Majestic, and He-azwj is the needless from His-azwj worship. There is no need for Him‑azwj to the deeds of his-azwj creatures.
وَ أَمَّا قَوْلُهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَإِعْلَامٌ بِأَنَّ الشَّهَادَةَ لَا تَجُوزُ إِلَّا بِمَعْرِفَةٍ مِنَ الْقَلْبِ كَأَنَّهُ يَقُولُ أَعْلَمُ أَنَّهُ لَا مَعْبُودَ إِلَّا اللَّهُ عَزَّ وَ جَلَّ وَ أَنَّ كُلَّ مَعْبُودٍ بَاطِلٌ سِوَى اللَّهِ عَزَّ وَ جَلَّ
And as for his words, ‘I testify there is no god except Allah-azwj’, it is a flag because the testimony is not allowed except with recognition from the heart. It is as if he is saying, know there is no Deity except Allah-azwj Mighty and Majestic, and every deity is false besides Allah‑azwj Mighty and Majestic.
وَ أُقِرُّ بِلِسَانِي بِمَا فِي قَلْبِي مِنَ الْعِلْمِ بِأَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّهُ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ وَ لَا مَنْجَى مِنْ شَرِّ كُلِّ ذِي شَرٍّ وَ فِتْنَةِ كُلِّ ذِي فِتْنَةٍ إِلَّا بِاللَّهِ
And I acknowledge with my tongue with what is in my heart, from the knowledge that there is no god except Allah-azwj, and I testify there is no shelter from Allah-azwj except to Him-azwj, nor any rescue from evil of every one with evil and Fitna of every one with Fitna, except with Allah-azwj.
وَ فِي الْمَرَّةِ الثَّانِيَةِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مَعْنَاهُ أَشْهَدُ أَنْ لَا هَادِيَ إِلَّا اللَّهُ وَ لَا دَلِيلَ إِلَّا اللَّهُ وَ أُشْهِدُ اللَّهَ بِأَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أُشْهِدُ سُكَّانَ السَّمَاوَاتِ وَ سُكَّانَ الْأَرْضِ وَ مَا فِيهِنَّ مِنَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ وَ مَا فِيهِنَّ مِنَ الْجِبَالِ وَ الْأَشْجَارِ وَ الدَّوَابِّ وَ الْوُحُوشِ وَ كُلِّ رَطْبٍ وَ يَابِسٍ بِأَنِّي أَشْهَدُ أَنْ لَا خَالِقَ إِلَّا اللَّهُ
And in the second time, ‘I testify there is no god except Allah-azwj’, it’s meaning is, I testify there is no Guide except Allah-azwj nor any pointed except Allah-azwj, and I testify that there is no god except Allah-azwj, and I keep as witnesses, dwellers of the skies, and dwellers of the earth and whatever is among these from the Angels, and entirety of the people, and whatever is in these, from the mountains, and the trees, and the animals, and the beasts, and every wet and dry, that I am testifying that there is no Creator except Allah-azwj.
وَ لَا رَزَّاقَ وَ لَا مَعْبُودَ وَ لَا ضَارَّ وَ لَا نَافِعَ وَ لَا قَابِضَ وَ لَا بَاسِطَ وَ لَا مُعْطِيَ وَ لَا مَانِعَ وَ لَا دَافِعَ وَ لَا نَاصِحَ وَ لَا كَافِيَ وَ لَا شَافِيَ وَ لَا مُقَدِّمَ وَ لَا مُؤَخِّرَ إِلَّا اللَّهُ لَهُ الْخَلْقُ وَ الْأَمْرُ وَ بِيَدِهِ الْخَيْرُ كُلُّهُ تَبارَكَ اللَّهُ رَبُّ الْعالَمِينَ
Nor is there any Sustainer, nor any Deity, nor harming one nor Benefitting one, nor capturing one, nor extending one, nor giver, nor preventer, nor defender, nor adviser, nor sufficing one, nor healer, nor forwarder, nor delayer except Allah-azwj. For Him-azwj is the creation and the Command, and in His-azwj Hand is the goodness, all of it. Blessed is Allah-azwj, Lord-azwj of the worlds.
وَ أَمَّا قَوْلُهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ يَقُولُ أُشْهِدُ اللَّهَ أَنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا هُوَ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ نَبِيُّهُ وَ صَفِيُّهُ وَ نَجِيبُهُ
And as for his words, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, he is saying I keep Allah-azwj as Witness that I am testifying there is no god except He-azwj and that Muhammad‑saww is His-azwj servant and His-azwj Rasool-saww, and His-azwj Prophet-saww, and His‑azwj Elite, and His-azwj captain.
أَرْسَلَهُ إِلَى كَافَّةِ النَّاسِ أَجْمَعِينَ بِالْهُدى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ
He-azwj Sent him-saww to all the people in their entirety, with the Guidance and the religion of truth in order to prevail it upon the religions, all of them, and even if the Polytheists are averse to it.
وَ أُشْهِدُ مَنْ فِي السَّمَاوَاتِ وَ الْأَرْضِ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ الْمَلَائِكَةِ وَ النَّاسِ أَجْمَعِينَ أَنِّي أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ
And I keep as witnesses the ones in the skies and the earth, from the Prophets-as and the Messengers-as, and the Angles and the people in their entirety, I testify that Muhammad-saww is Rasool-saww of Allah-saww, chief of the former ones and the latter ones.
وَ فِي الْمَرَّةِ الثَّانِيَةِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ يَقُولُ أَشْهَدُ أَنْ لَا حَاجَةَ لِأَحَدٍ إِلَى أَحَدٍ إِلَّا إِلَى اللَّهِ الْوَاحِدِ الْقَهَّارِ الْغَنِيِّ عَنْ عِبَادِهِ وَ الْخَلَائِقِ أَجْمَعِينَ وَ أَنَّهُ أَرْسَلَ مُحَمَّداً إِلَى النَّاسِ بَشِيراً وَ نَذِيراً وَ داعِياً إِلَى اللَّهِ بِإِذْنِهِ وَ سِراجاً مُنِيراً
And during the second time, ‘I testify that Muhammad-saww is Rasool-saww of Allah-azwj’, he is saying that there is no need for anyone to anyone except to Allah-azwj the One, the Subduer, the Needless from His-azwj servants and the creatures altogether, and He-azwj Sent Muhammad‑saww to the people as a giver of glad tidings, and a warner, and a caller to Allah‑azwj by His-azwj Permission, and a radiating lamp.
فَمَنْ أَنْكَرَهُ وَ جَحَدَهُ وَ لَمْ يُؤْمِنْ بِهِ أَدْخَلَهُ اللَّهُ عَزَّ وَ جَلَّ نَارَ جَهَنَّمَ خَالِداً مُخَلَّداً لَا يَنْفَكُّ عَنْهَا أَبَداً
The one who denies it and rejects it and does not believe in it, Allah-azwj Mighty and Majestic will Enter him into the Fire of Hell for all eternity. He will not be liberated from it, ever!
وَ أَمَّا قَوْلُهُ حَيَّ عَلَى الصَّلَاةِ أَيْ هَلُمُّوا إِلَى خَيْرِ أَعْمَالِكُمْ وَ دَعْوَةِ رَبِّكُمْ وَ سارِعُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ إِطْفَاءِ نَارِكُمُ الَّتِي أَوْقَدْتُمُوهَا عَلَى ظُهُورِكُمْ وَ فَكَاكِ رِقَابِكُمُ الَّتِي رَهَنْتُمُوهَا بِذُنُوبِكُمْ لِيُكَفِّرَ اللَّهُ عَنْكُمْ سَيِّئَاتِكُمْ وَ يَغْفِرَ لَكُمْ ذُنُوبَكُمْ وَ يُبَدِّلَ سَيِّئَاتِكُمْ حَسَنَاتٍ فَإِنَّهُ مَلِكٌ كَرِيمٌ ذُو الْفَضْلِ الْعَظِيمِ
And as for his words, ‘Hasten to the Salat’ – i.e. come to best of your deeds and invitation of your Lord-azwj, and hasten to Forgiveness from your Lord-azwj and extinguish your fire which you have ignited upon your backs, and liberate your necks which you have mortgaged these with your sins, for Allah-azwj to Atone your evil deeds from you, and Forgive your sins for you, and Replace your evil deeds into good deeds, for He-azwj is the Benevolent King with the Mighty Grace.
وَ قَدْ أَذِنَ لَنَا مَعَاشِرَ الْمُسْلِمِينَ بِالدُّخُولِ فِي خِدْمَتِهِ وَ التَّقَدُّمِ إِلَى بَيْنِ يَدَيْهِ
Community of Muslims! And there is Permission for us with the entering into His-azwj service, and the proceeding to in front of Him-azwj.
وَ فِي الْمَرَّةِ الثَّانِيَةِ حَيَّ عَلَى الصَّلَاةِ أَيْ قُومُوا إِلَى مُنَاجَاةِ رَبِّكُمْ وَ عَرْضِ حَاجَاتِكُمْ عَلَى رَبِّكُمْ وَ تَوَسَّلُوا إِلَيْهِ بِكَلَامِهِ وَ تَشَفَّعُوا بِهِ وَ أَكْثِرُوا الذِّكْرَ وَ الْقُنُوتَ وَ الرُّكُوعَ وَ السُّجُودَ وَ الْخُضُوعَ وَ الْخُشُوعَ وَ ارْفَعُوا إِلَيْهِ حَوَائِجَكُمْ فَقَدْ أَذِنَ لَنَا فِي ذَلِكَ
And regarding the second time, ‘Hasten to the Salat’ – i.e., arise to whisper to your Lord-azwj and present your needs to your Lord-azwj, and beseech to Him-azwj by talking to Him-azwj and to be healed by Him-azwj, and frequent the Zikr, and the Qunout, and the Ruk’u, and the Sajdah, and the humbleness, and the fearfulness, and raise your need to Him-azwj, for He-azwj has Permitted to us regarding that.
وَ أَمَّا قَوْلُهُ حَيَّ عَلَى الْفَلَاحِ فَإِنَّهُ يَقُولُ أَقْبِلُوا إِلَى بَقَاءٍ لَا فَنَاءَ مَعَهُ وَ نَجَاةٍ لَا هَلَاكَ مَعَهَا وَ تَعَالَوْا إِلَى حَيَاةٍ لَا مَمَاتَ مَعَهَا وَ إِلَى نَعِيمٍ لَا نَفَادَ لَهُ وَ إِلَى مُلْكٍ لَا زَوَالَ عَنْهُ وَ إِلَى سُرُورٍ لَا حُزْنَ مَعَهُ وَ إِلَى أُنْسٍ لَا وَحْشَةَ مَعَهُ وَ إِلَى نُورٍ لَا ظُلْمَةَ مَعَهُ وَ إِلَى سَعَةٍ لَا ضِيقَ مَعَهَا
And as for his words, ‘Hasten to the success’, he is saying, come to a lasting there is no perishing with it, and salvation having not destruction with it, and come to life having not death with it, and to bounties having no depletion for it, and to a kingdom having no decline from it, and to cheerfulness having not grief with it, and to comfort having not loneliness with it, and not light having no darkness with it, and to vastness having nor constriction with it.
وَ إِلَى بَهْجَةٍ لَا انْقِطَاعَ لَهَا وَ إِلَى غِنًى لَا فَاقَةَ مَعَهُ وَ إِلَى صِحَّةٍ لَا سُقْمَ مَعَهَا وَ إِلَى عِزٍّ لَا ذُلَّ مَعَهُ وَ إِلَى قُوَّةٍ لَا ضَعْفَ مَعَهَا وَ إِلَى كَرَامَةٍ يَا لَهَا مِنْ كَرَامَةٍ وَ اعْجَلُوا إِلَى سُرُورِ الدُّنْيَا وَ الْعُقْبَى وَ نَجَاةِ الْآخِرَةِ وَ الْأُولَى
And to delight having no termination for it, and to riches having no poverty with it, and to health having no sickness with it, and to honour having no disgrace with it, and to strength having no weakness with it, and to honour, Oh how honourable it is. Hasten to happiness of the world and the consequence, and salvation of the hereafter and the world.
وَ فِي الْمَرَّةِ الثَّانِيَةِ حَيَّ عَلَى الْفَلَاحِ فَإِنَّهُ يَقُولُ سَابِقُوا إِلَى مَا دَعَوْتُكُمْ إِلَيْهِ وَ إِلَى جَزِيلِ الْكَرَامَةِ وَ عَظِيمِ الْمِنَّةِ وَ سَنِيِّ النِّعْمَةِ وَ الْفَوْزِ الْعَظِيمِ وَ نَعِيمِ الْأَبَدِ فِي جِوَارِ مُحَمَّدٍ ص فِي مَقْعَدِ صِدْقٍ عِنْدَ مَلِيكٍ مُقْتَدِرٍ
And in the second time, ‘Hasten to the success’, he is saying, race to what you are being called to and to the plentiful honours, and mighty conferment, and years of bounties, and the mighty success, and permanent bounties in the vicinity of Muhammad-saww in the seat of truthfulness in the Presence of the Able King-azwj.
وَ أَمَّا قَوْلُهُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَإِنَّهُ يَقُولُ اللَّهُ أَعْلَى وَ أَجَلُّ مِنْ أَنْ يَعْلَمَ أَحَدٌ مِنْ خَلْقِهِ مَا عِنْدَهُ مِنَ الْكَرَامَةِ لِعَبْدٍ أَجَابَهُ وَ أَطَاعَهُ وَ أَطَاعَ أَمْرَهُ وَ عَرَفَهُ وَ عَبَدَهُ وَ اشْتَغَلَ بِهِ وَ بِذِكْرِهِ وَ أَحَبَّهُ وَ أَنِسَ بِهِ وَ اطْمَأَنَّ إِلَيْهِ وَ وَثِقَ بِهِ وَ خَافَهُ وَ رَجَاهُ وَ اشْتَاقَ إِلَيْهِ وَ وَافَقَهُ فِي حُكْمِهِ وَ قَضَائِهِ وَ رَضِيَ بِهِ
And as for his words, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’, he is saying Allah-azwj is more Exalted and more Majestic than for anyone from His-azwj creatures to know what is in His-azwj Possession, from the honours for a servant who answers Him-azwj, and obeys Him-azwj, and obeys His-azwj Commands, and recognises Him-azwj, and worships Him-azwj, and pre-occupies with Him-azwj and with His-azwj Zikr, and loves Him-azwj, and is comforted with Him-azwj, and is reassured to Him-azwj, and trusts with Him-azwj, and fears Him-azwj, and hopes to Him-azwj, and yearns to Him-azwj, and agrees with His-azwj Judgments and His-azwj Decrees, and is satisfied with Him-azwj.
وَ فِي الْمَرَّةِ الثَّانِيَةِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَإِنَّهُ يَقُولُ اللَّهُ أَكْبَرُ وَ أَعْلَى وَ أَجَلُّ مِنْ أَنْ يَعْلَمَ أَحَدٌ مَبْلَغَ كَرَامَاتِهِ لِأَوْلِيَائِهِ وَ عُقُوبَتِهِ لِأَعْدَائِهِ وَ مَبْلَغَ عَفْوِهِ وَ غُفْرَانِهِ وَ نِعْمَتِهِ لِمَنْ أَجَابَهُ وَ أَجَابَ رَسُولَهُ وَ مَبْلَغَ عَذَابِهِ وَ نَكَالِهِ وَ هَوَانِهِ لِمَنْ أَنْكَرَهُ وَ جَحَدَهُ
And regarding the second time, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’, he is saying Allah‑azwj is Greatest, and more Exalted, and more Majestic than for anyone to know extent of His-azwj Benevolence to His-azwj friends, and His-azwj Punishment to His-azwj enemies, and extent of His-azwj Pardon, and His-azwj Forgiveness, and His-azwj bounties to the one who answer Him‑azwj and answers His-azwj Rasool-saww, and extent of His-azwj Punishment, and His-azwj Rebuke and His‑azwj Demeaning to the one who denies Him-azwj and rejects Him-azwj.
وَ أَمَّا قَوْلُهُ لَا إِلَهَ إِلَّا اللَّهُ مَعْنَاهُ لِلَّهِ الْحُجَّةُ الْبَالِغَةُ عَلَيْهِمْ بِالرَّسُولِ وَ الرِّسَالَةِ وَ الْبَيَانِ وَ الدَّعْوَةِ وَ هُوَ أَجَلُّ مِنْ أَنْ يَكُونَ لِأَحَدٍ مِنْهُمْ عَلَيْهِ حُجَّةٌ
And as for his words, ‘There is no god except Allah-azwj’, its meaning is, the conclusive Argument is for Allah-azwj against them with the Rasool-saww, and the Message, and the explanation, and the call, and He-azwj is more Majestic than for there to be any argument for anyone of them against Him-azwj.
فَمَنْ أَجَابَهُ فَلَهُ النُّورُ وَ الْكَرَامَةُ وَ مَنْ أَنْكَرَهُ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ وَ هُوَ أَسْرَعُ الْحاسِبِينَ
The one who answers Him-azwj, for him is the radiance and the honour, and the one who denies Him-azwj, Allah-azwj is needless from the worlds, and He-azwj is quickest of the reckoners.
وَ مَعْنَى قَدْ قَامَتِ الصَّلَاةُ فِي الْإِقَامَةِ أَيْ حَانَ وَقْتُ الزِّيَارَةِ وَ الْمُنَاجَاةِ وَ قَضَاءِ الْحَوَائِجِ وَ دَرْكِ الْمُنَى وَ الْوُصُولِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى كَرَامَتِهِ وَ غُفْرَانِهِ وَ عَفْوِهِ وَ رِضْوَانِهِ.
And meaning of ‘The Salat is being established’ in the Iqama, i.e., now is the time of the visitation, and the whispering, and fulfilment of the needs, and realising of the wishes, and the arriving to Allah-azwj Mighty and Majestic, and to His-azwj Benevolence, and His-azwj Forgiveness, and His-azwj Pardon, and His-azwj Satisfaction’’.[165]
قال الصدوق رحمه الله إنما ترك الراوي ذكر حي على خير العمل للتقية.
Notes – Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘But rather, the reporter has neglected mentioning, ‘Hasten to best of the deeds’, due to Taqiyyah (dissimulation)’.
وَ قَدْ رُوِيَ فِي خَبَرٍ آخَرَ أَنَّ الصَّادِقَ ع سُئِلَ عَنْ مَعْنَى حَيَّ عَلَى خَيْرِ الْعَمَلِ فَقَالَ خَيْرُ الْعَمَلِ الْوَلَايَةُ.
And it has been reported in another Hadeeth, ‘Al-Sadiq-asws was asked about meaning of, ‘Hasten to best of the deeds’, he-asws said: ‘Best of the deeds is the Wilayah’’.
وَ فِي خَبَرٍ آخَرَ خَيْرُ الْعَمَلِ بِرُّ فَاطِمَةَ وَ وُلْدِهَا ع.
And in another Hadeeth: ‘Best of the deeds is being righteous (good) with (Syeda) Fatima-asws and her-asws children’’.
25- مَجَالِسُ الصَّدُوقِ، عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْمُتَوَكِّلِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ كَرِهَ الْكَلَامَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي صَلَاةِ الْغَدَاةِ حَتَّى تُقْضَى الصَّلَاةُ وَ نَهَى عَنْهُ.
(The book) ‘Majaalis’ of Al Sadouq – from Muhammad Bin Musa Bin Al Mutawakkil, from Sa’ad Bin Abdullah, from Ibrahim Bin Hashim, from Al-Husayn Bin Al-Hassan, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Dislikes the talking between the Azaan and the Iqama in the morning Salat until you fulfil the Salat and has prohibited from it’’.[166]
26- الْإِحْتِجَاجُ، عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي الرَّبِيعِ قَالَ قَالَ الْبَاقِرُ ع فِيمَا أَجَابَ بِهِ عَنْ مَسَائِلَ نَافِعٍ لَمَّا أُسْرِيَ بِالنَّبِيِّ ص إِلَى بَيْتِ الْمَقْدِسِ حَشَرَ اللَّهُ الْأَوَّلِينَ وَ الْآخِرِينَ مِنَ النَّبِيِّينَ وَ الْمُرْسَلِينَ ثُمَّ أَمَرَ جَبْرَئِيلَ ع فَأَذَّنَ شَفْعاً وَ قَالَ فِي أَذَانِهِ حَيَّ عَلَى خَيْرِ الْعَمَلِ ثُمَّ تَقَدَّمَ مُحَمَّدٌ ص وَ صَلَّى بِالْقَوْمِ.
(The book) ‘Al Ihtijaj’ – from Abu Hamza Al Sumali, from Abu Al Rabie who said,
‘Al-Baqir-asws said among what he-asws answered questions by Nafie: ‘When there was ascension with the Prophet-saww to Bayt Al-Maqdis, Allah-azwj Gathered the former ones and the latter ones from the Prophets-as and the Messengers-as. Then He-azwj Commanded Jibraeel‑as. He-as proclaimed Azan double (phrases) and said in his-as Azaan, ‘Hasten to best of the deeds’. Then Muhammad-saww went ahead and prayed (leading) the Salat with the people’’.[167]
27- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي الرَّبِيعِ مِثْلَهُ وَ فِيهِ فَأَذَّنَ شَفْعاً وَ أَقَامَ شَفْعاً ثُمَّ قَالَ فِي إِقَامَتِهِ حَيَّ عَلَى خَيْرِ الْعَمَلِ.
Tafseer Ali Bin Ibrahim – from his father, from Ibn Mahboub, from Al Sumali, from Abu Al Rabie –
‘Similar to it, and in it, ‘He-as proclaimed double (phrases), and Iqama (double) phrases. Then he-as said in his-as Iqama, ‘Hasten to best of the deeds’’.[168]
28- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ رِئَابٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع تَحْضُرُ الصَّلَاةُ وَ نَحْنُ مُجْتَمِعُونَ فِي مَكَانٍ وَاحِدٍ تُجْزِينَا إِقَامَةٌ بِغَيْرِ أَذَانٍ قَالَ نَعَمْ.
(The book) ‘Qurb Al Isnaad’ – from Ahmad and Abdullah, two sons of Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Ali Bin Riab who said,
‘I said to Abu Abdullah-asws, ‘The Salat presents and we are gathered in one place, is it allowed for us to proclaim Iqama without Azaan?’ He-asws said: ‘Yes’’.[169]
29- قُرْبُ الْإِسْنَادِ، عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُؤَذِّنِ يُحْدِثُ فِي أَذَانِهِ وَ فِي إِقَامَتِهِ قَالَ إِنْ كَانَ الْحَدَثُ فِي الْأَذَانِ فَلَا بَأْسَ وَ إِنْ كَانَ فِي الْإِقَامَةِ فَلْيَتَوَضَّأْ وَ لْيُقِمْ إِقَامَتَهُ
(The book) ‘Qurb Al Isnaad’ – from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws (Al-Kazim-asws), he said, ‘I asked him-asws about the Muezzin breaking his Wud’u in in Azaan and in his Iqama. He-asws said: ‘If the event were to be in the Azaan, there is no problem, but if it was during the Iqama, let him perform Wud’u and let him proclaim his Iqama’.
قَالَ وَ سَأَلْتُهُ عَنْ رَجُلٍ سَهَا فَبَنَى عَلَى مَا صَلَّى كَيْفَ يَصْنَعُ أَ يَفْتَتِحُ صَلَاتَهُ أَمْ يَقُومُ وَ يُكَبِّرُ وَ يَقْرَأُ وَ هَلْ عَلَيْهِ أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كَانَ قَدْ سَهَا فِي الرَّكْعَتَيْنِ الْأُخْرَاوَيْنِ وَ قَدْ فَرَغَ مِنَ الْقِرَاءَةِ هَلْ عَلَيْهِ قِرَاءَةٌ وَ تَسْبِيحٌ أَوْ تَكْبِيرٌ
He said, ‘And I asked him-asws about a man who missed something and built on what he had prayed, how does he start his prayer? Does he begin his Salat or he should stand and exclaim Takbeer and recites, and it is upon him to proclaim Azaan and Iqama, and if he had omitted in the two other Cycles of Salat, and he is free from the recitation, is it upon him to recite and glorify, or exclaim Takbeer?’
قَالَ يَبْنِي عَلَى مَا صَلَّى فَإِنْ كَانَ قَدْ فَرَغَ مِنَ الْقِرَاءَةِ فَلَيْسَ عَلَيْهِ قِرَاءَةٌ وَ لَا أَذَانٌ وَ لَا إِقَامَةٌ.
He-asws said: ‘He should build upon what he had prayed. If he was free from the recitation, it isn’t upon him to recite, nor Azaan nor Iqama’’.[170]
بيان: رُوِيَ أَنَّ النَّبِيَّ ص قَالَ: حَقٌّ وَ سُنَّةٌ أَنْ لَا يُؤَذِّنَ أَحَدٌ إِلَّا وَ هُوَ طَاهِرٌ.
Explanation (Ahadeeth only) – ‘It is reported that the Prophet-saww having said: ‘Right and Sunnah is that no one should proclaim Azaan except and he should be clean’’.
و يجوز على غير طهر لِقَوْلِ عَلِيٍّ ع لَا بَأْسَ أَنْ يُؤَذِّنَ وَ هُوَ جُنُبٌ وَ لَا يُقِيمُ حَتَّى يَغْتَسِلَ.
And it is allowed being without cleanliness due to words of Ali-asws: ‘There is no problem if he were to proclaim Azaan and he is with sexual impurity, and he cannot proclaim Iqama until he washes’’.
30- قُرْبُ الْإِسْنَادِ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْقَعْدَةِ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَقَالَ الْقَعْدَةُ بَيْنَهُمَا إِذَا لَمْ تَكُنْ بَيْنَهُمَا نَافِلَةٌ
(The book) ‘Qurb Al Isnaad’ – from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr Al Bazanty who said,
‘I asked Al-Reza-asws about the sitting between the Azaan and the Iqama. He-asws said: ‘The sitting between the two, is when there does not happen to be any optional Salat in between’.
وَ قَالَ تُؤَذِّنُ وَ أَنْتَ رَاكِبٌ وَ جَالِسٌ وَ لَا تُقِيمُ إِلَّا عَلَى الْأَرْضِ وَ أَنْتَ قَائِمٌ.
And he said, ‘And he-asws said: ‘You can proclaim Azaan and you are riding, and seated, and you cannot proclaim Iqama except upon the ground while you are standing’’.[171]
31- تَفْسِيرُ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص لَمَّا أُسْرِيَ بِي وَ انْتَهَيْتُ إِلَى سِدْرَةِ الْمُنْتَهَى فَإِذَا مَلَكٌ يُؤَذِّنُ لَمْ يُرَ فِي السَّمَاءِ قَبْلَ تِلْكَ اللَّيْلَةِ
Tafseer Ali Bin Ibrahim – from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘When there was an ascension with me‑saww to Sidrat Al-Muntaha, there was an Angel proclaiming Azaan. He had not been seen in the sky before that night.
فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
He said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’
فَقَالَ اللَّهُ صَدَقَ عَبْدِي أَنَا أَكْبَرُ مِنْ كُلِّ شَيْءٍ
Allah-azwj Said: “My-azwj servant speaks the truth! I-azwj am Greater than all things!”
فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
He said, ‘I testify there is no god except Allah-azwj! I testify there is no god except Allah-azwj!’
فَقَالَ اللَّهُ صَدَقَ عَبْدِي أَنَا اللَّهُ لَا إِلَهَ غَيْرِي
Allah-azwj Said: “My-azwj servant speaks the truth! I-azwj am Allah-azwj, there is no god except Me‑azwj!”
فَقَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
He said, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj! I testify Muhammad-saww is Rasool-Allah-azwj!’
فَقَالَ اللَّهُ صَدَقَ عَبْدِي إِنَّ مُحَمَّداً عَبْدِي وَ رَسُولِي أَنَا بَعَثْتُهُ وَ انْتَجَبْتُهُ
Allah-azwj Said: ‘My-azwj servant speaks the truth! Muhammad-saww is My-azwj servant and My-azwj Rasool-saww. I-azwj Sent him-saww and Selected him-saww!”
فَقَالَ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ
He said: ‘Hasten to the Salat! Hasten to the Salat!’
فَقَالَ صَدَقَ عَبْدِي دَعَا إِلَى فَرِيضَتِي فَمَنْ مَشَى إِلَيْهَا رَاغِباً فِيهَا مُحْتَسِباً كَانَتْ كَفَّارَةً لِمَا مَضَى مِنْ ذُنُوبِهِ
He-azwj Said: “My-azwj servant speaks the truth! He is calling to My-azwj Imposition. The one who walks to it being desirous in it, anticipating, it would be an atonement of what is past from his sins!”
فَقَالَ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ-
He said, ‘Hasten to the success! Hasten to the success!’
فَقَالَ اللَّهُ هِيَ الصَّلَاحُ وَ النَّجَاحُ وَ الْفَلَاحُ ثُمَّ أَمَمْتُ الْمَلَائِكَةَ فِي السَّمَاءِ كَمَا أَمَمْتُ الْأَنْبِيَاءَ فِي بَيْتِ الْمَقْدِسِ.
Allah-azwj Said: “It is the righteousness, and the win, and the success. Then I-azwj shall Cause the Angels to die in the sky, just as I-azwj Caused the Prophets-as to die in Bayt Al-Maqdis’’.[172]
32- الْعِلَلُ، وَ الْعُيُونُ، عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ فُرَاتِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ الْبُخَارِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي الصَّلْتِ الْهَرَوِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا عُرِجَ بِي إِلَى السَّمَاءِ أَذَّنَ جَبْرَئِيلُ ع مَثْنَى مَثْنَى وَ أَقَامَ مَثْنَى مَثْنَى
(The books) ‘Al Ilal’, and the ‘Uyoun’ – from Al-Hassan Bin Muhammad Bin Saeed, from Furat Bin Ibrahim, from Muhammad Bin Ahmad Bin Ali, from Al Abbas Bin Abdullah Al Bukhari, from Muhammad Bin Al Qasim Bin Ibrahim, from Abu Al Salat Al Harwy,
‘From Al-Reza-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘When there was an ascension with me-azwj to the sky, Jibraeel-as proclaimed Azaan, double, double (phrases), and Iqama double, double.
ثُمَّ قَالَ لِي تَقَدَّمْ يَا مُحَمَّدُ
Then He-azwj Said: “Proceed, O Muhammad-saww!”
فَتَقَدَّمْتُ فَصَلَّيْتُ بِهِمْ وَ لَا فَخْرَ.
So I-saww proceeded and prayed Salat (leading) with them, and there is no pride’’.[173]
33- الْعِلَلُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ الْمَرْأَةُ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ
(The book) ‘Al Ilal’ – from his father, from Sa’ad Bin Abdullah, from Muhammad Bin Ismail, from Ibn Abu Umeyr, from Hammad, from Hareyz, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘The woman, is the Azaan and the Iqama upon her?’
فَقَالَ إِنْ كَانَ تَسْمَعُ أَذَانَ الْقَبِيلَةِ فَلَيْسَ عَلَيْهَا شَيْءٌ وَ إِلَّا فَلَيْسَ عَلَيْهَا أَكْثَرُ مِنَ الشَّهَادَتَيْنِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ لِلرِّجَالِ أَقِيمُوا الصَّلاةَ وَ قَالَ لِلنِّسَاءِ وَ أَقِمْنَ الصَّلاةَ وَ آتِينَ الزَّكاةَ وَ أَطِعْنَ اللَّهَ وَ رَسُولَهُ الْخَبَرَ.
He-asws said: ‘If she hears Azaan by (anyone from) the tribe, there isn’t anything upon her, or else there isn’t upon her any more than the two testimonies; and Allah-azwj Blessed and Exalted Said to the men: And establish the Salat [2:43]; and Said to the women: and establish the Salat and give the Zakat, and obey Allah and His Rasool. [33:33]’ – the Hadeeth’’.[174]
34- الْعِلَلُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ أَنَّهُ سَأَلَ أَبَا الْحَسَنِ ع عَنْ حَيَّ عَلَى خَيْرِ الْعَمَلِ لِمَ تُرِكَتْ مِنَ الْأَذَانِ
(The book) ‘Al Ilal’ – from Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazaan, from Ibn Abu Umeyr,
‘I asked Abu Al-Hassan-asws about (the phrase) ‘Hasten to best of the deeds’, why is it left out from the Azaan?’
فَقَالَ تُرِيدُ الْعِلَّةَ الظَّاهِرَةَ أَوِ الْبَاطِنَةَ
He-asws said: ‘Do you want the apparent reason or the esoteric?’
قُلْتُ أُرِيدُهُمَا جَمِيعاً
I said, ‘I want them both together’.
فَقَالَ أَمَّا الْعِلَّةُ الظَّاهِرَةُ فَلِئَلَّا يَدَعَ النَّاسُ الْجِهَادَ اتِّكَالًا عَلَى الصَّلَاةِ وَ أَمَّا الْبَاطِنَةُ فَإِنَّ خَيْرَ الْعَمَلِ الْوَلَايَةُ فَأَرَادَ مَنْ أَمَرَ بِتَرْكِ حَيَّ عَلَى خَيْرِ الْعَمَلِ مِنَ الْأَذَانِ أَنْ لَا يَقَعَ حَثٌّ عَلَيْهَا وَ دُعَاءٌ إِلَيْهَا.
He-asws said: ‘As for the apparent reason, it is lest people leave the Jihad relying (only) upon the Salat; and as for the esoteric, best of the deeds is the Wilayah, so the one who instructs with leaving out ‘Hasten to best of the deeds’ from the Azaan so that the urging would not fall upon it (Wilayah), and the calling to it’’.[175]
وَ مِنْهُ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْوَرَّاقِ وَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنِ الْعَبَّاسِ بْنِ سَعِيدٍ الْأَزْرَقِ عَنْ سُوَيْدِ بْنِ سَعِيدٍ الْأَنْبَارِيِّ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْجُمَحِيِّ عَنِ الْحَكَمِ بْنِ أَبَانٍ عَنْ عِكْرِمَةَ قَالَ: قُلْتُ لِابْنِ عَبَّاسٍ أَخْبِرْنِي لِأَيِّ شَيْءٍ حُذِفَ مِنَ الْأَذَانِ حَيَّ عَلَى خَيْرِ الْعَمَلِ
And from him, from Ali Bin Abdullah Al Warraq and Ali Bin Muhammad Bin Al-Hassan, from Sa’ad Bin Abdullah, from Al Abbas Bin Saeed Al Azraq, from Suweyd Bin Saeed Al Anbary, from Muhammad Bin Usman Al Jumahy, from Al Hakam Bin Aban,
‘From Ikrimah (Bin Abu Jahl-la) who said, ‘I said to Ibn Abbas, ‘Inform me, for which (reason) ‘Hasten to best of the deeds’ been deleted from the Azaan?’
قَالَ أَرَادَ عُمَرُ بِذَلِكَ أَنْ لَا يَتَّكِلَ النَّاسُ عَلَى الصَّلَاةِ وَ يَدَعُوا الْجِهَادَ فَلِذَلِكَ حَذَفَهَا مِنَ الْأَذَانِ.
He said, ‘Umar wanted with that that the people should not rely upon the Salat and leave the Jihad, for that (reason), he deleted it from the Azaan’’.[176]
35- مَعَانِي الْأَخْبَارِ، وَ الْعِلَلُ، بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْعَبَّاسِ بْنِ سَعِيدٍ عَنْ أَبِي نَصْرٍ عَنْ عِيسَى بْنِ مِهْرَانَ عَنِ الْحَسَنِ بْنِ عَبْدِ الْوَهَّابِ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَ تَدْرِي مَا تَفْسِيرُ حَيَّ عَلَى خَيْرِ الْعَمَلِ
(The books) ‘Ma’any Al Akhbaar’, and ‘Al Ilal’ – By the previous chain, from Al Abbas Bin Saeed, from Abu Nasr, from Isa Bin Mihran, from Al-Hassan Bin Abdul Wahhab, from Muhammad Bin Marwan,
‘From Abu Ja’far-asws having said: ‘Do you know what is interpretation of (the phrase), ‘Hasten to best of the deeds’?’
قَالَ قُلْتُ لَا
He (the narrator) said, ‘I said, ‘No’.
قَالَ دَعَاكَ إِلَى الْبِرِّ أَ تَدْرِي بِرَّ مَنْ
He-asws said: ‘Your calling to the righteousness. Do you know righteousness with whom?’
قُلْتُ لَا
I said, ‘No’.
قَالَ دَعَاكَ إِلَى بِرِّ فَاطِمَةَ وَ وُلْدِهَا ع.
He-asws said: ‘Your calling to with righteous with (Syeda) Fatima-asws and her-asws children’’.[177]
36- مَعَانِي الْأَخْبَارِ، بِهَذَا الْإِسْنَادِ عَنْ عِيسَى بْنِ مِهْرَانَ عَنْ يَحْيَى بْنِ الْحَسَنِ بْنِ الْفُرَاتِ عَنْ حَمَّادِ بْنِ يَعْلَى عَنْ عَلِيِّ بْنِ الْحَزَوَّرِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ عَنْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ أَنَّهُ ذُكِرَ عِنْدَهُ الْأَذَانُ فَقَالَ: لَمَّا أُسْرِيَ بِالنَّبِيِّ ص إِلَى السَّمَاءِ وَ تَنَاهَى إِلَى السَّمَاءِ السَّادِسَةِ نَزَلَ مَلَكٌ مِنَ السَّمَاءِ السَّابِعَةِ لَمْ يَنْزِلْ قَبْلَ ذَلِكَ الْيَوْمِ قَطُّ فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
(The book) ‘Ma’any Al Akhbar’ – By this chain, from Isa Bin Mihran, from Yahya Bin Al-Hassan Bin Al Furat, from Hammad Bin Ya’la, from Ali Bin Al Hazawar, from Al Asbagh Bin Nubata,
‘From Muhammad Bin Al-Hanafiya, the Azaan was mentioned in his presence. He said, ‘When there was an ascension with the Prophet-saww to the sky and he-saww ended to the sixth sky, an Angel descended from the seventh sky, no having descended before that day at all. He said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’
فَقَالَ اللَّهُ جَلَّ جَلَالُهُ أَنَا كَذَلِكَ
Allah-azwj, Majestic is His-azwj Majesty Said: “I-azwj am like that!”
فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
He said, ‘I testify there is no god except Allah-azwj’.
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا كَذَلِكَ لَا إِلَهَ إِلَّا أَنَا
Allah-azwj Mighty and Majestic Said: “I-azwj am like that, there is no god except Me-azwj!”
فَقَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ-
He said, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj!’
قَالَ اللَّهُ جَلَّ جَلَالُهُ عَبْدِي وَ أَمِينِي عَلَى خَلْقِي اصْطَفَيْتُهُ بِرِسَالاتِي
Allah-azwj, Majestic is His-azwj Majesty Said: “My-azwj servant and My-azwj trustee upon My-azwj creatures. I-azwj Chose him-saww for My-azwj Message!”
ثُمَّ قَالَ حَيَّ عَلَى الصَّلَاةِ
Then he said, ‘Hasten to the Salat!’
قَالَ اللَّهُ جَلَّ جَلَالُهُ فَرَضْتُهَا عَلَى عِبَادِي وَ جَعَلْتُهَا لِي دِيناً
Allah-azwj, Majestic is His-azwj Majesty, Said: “I-azwj have Imposed it upon My-azwj servants and Made it a religion of Mine-azwj!”
ثُمَّ قَالَ حَيَّ عَلَى الْفَلَاحِ
Then he said, ‘Hasten to the success!’
قَالَ اللَّهُ عَزَّ وَ جَلَّ أَفْلَحَ مَنْ مَشَى إِلَيْهَا وَ وَاظَبَ عَلَيْهَا ابْتِغَاءَ وَجْهِي
Allah-azwj Mighty and Majestic Said: “Successful is the one who walks to it, and perseveres upon it seeking My-azwj Face!”
ثُمَّ قَالَ حَيَّ عَلَى خَيْرِ الْعَمَلِ
Then he said, ‘Hasten to best of the deeds!’
قَالَ اللَّهُ جَلَّ جَلَالُهُ هِيَ أَفْضَلُ الْأَعْمَالِ وَ أَزْكَاهَا عِنْدِي
Allah-azwj, Majestic is His-azwj Majesty, Said: “It is best of the deeds and it’s most pure in My-azwj Presence!”
ثُمَّ قَالَ قَدْ قَامَتِ الصَّلَاةُ
Then he said, ‘The Salat is being established!’
فَتَقَدَّمَ النَّبِيُّ ص فَأَمَّ أَهْلَ السَّمَاءِ فَمِنْ يَوْمَئِذٍ تَمَّ شَرَفُ النَّبِيِّ ص.
The Prophet-saww went ahead and led people of the sky. From that day, nobility of the Prophet‑saww was completed’’.[178]
37- مَعَانِي الْأَخْبَارِ، عَنْ أَبِي الْحَسَنِ بْنِ عَمْرِو بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْبَصْرِيِّ عَنْ خَلَفِ بْنِ مُحَمَّدٍ الْبَلْخِيِّ عَنْ أَبِيهِ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَيَّاشِ بْنِ الضَّحَّاكِ عَنْ مَكِّيِّ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ جَرِيحٍ عَنْ عَطَاءٍ قَالَ: كُنَّا عِنْدَ ابْنِ عَبَّاسٍ بِالطَّائِفِ أَنَا وَ أَبُو الْعَالِيَةِ وَ سَعِيدُ بْنُ جُبَيْرٍ وَ عِكْرِمَةُ فَجَاءَ الْمُؤَذِّنُ فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَ اسْمُ الْمُؤَذِّنِ قُثَمُ بْنُ عَبْدِ الرَّحْمَنِ الثَّقَفِيُّ
(The book) ‘Ma’any Al Akhbar’ – from Abu Al-Hassan Bin Amro Bin Ali Bin Abdullah Al Basry, from Khalaf Bin Muhammad Al Balkhy, from his father Muhammad Bin Ahmad, from Ayyash Bin Al Zahhak, from Makky Bin Ibrahim, from Ibn Jareeh, from Ata’a who said,
‘We were in the presence of Ibn Abbas at Al Taif, I and Abu Al-Aliya, and Saeed Bin Jubeyr, and Ikrimah (Bin Abu Jahl-la). The Muezzin came. He said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’, and the name of the Muezzin was Qusam Bin Abdul Rahman Al-Saqafi.
فَقَالَ ابْنُ عَبَّاسٍ أَ تَدْرُونَ مَا قَالَ الْمُؤَذِّنُ
Ibn Abbas said, ‘Do you know what the Muezzin said?’
فَسَأَلَهُ أَبُو الْعَالِيَةِ فَقَالَ أَخْبِرْنَا بِتَفْسِيرِهِ
Abu Al-Aliya asked him. He said, ‘Inform us with its interpretation’.
قَالَ ابْنُ عَبَّاسٍ إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ يَقُولُ يَا مَشَاغِيلَ الْأَرْضِ قَدْ وَجَبَتِ الصَّلَاةُ فَتَفَرَّغُوا لَهَا
Ibn Abbas said, ‘When the Muezzin says, ‘Allah-azwj is Greatest! Allah-azwj is Greatest’, he is saying, ‘O occupants of the land, prayer has become obligatory, so devote yourself to it!’
وَ إِذَا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ يَقُولُ يَقُومُ يَوْمُ الْقِيَامَةِ وَ يَشْهَدُ لِي مَا فِي السَّمَاوَاتِ وَ مَا فِي الْأَرْضِ عَلَى أَنِّي أَخْبَرْتُكُمْ فِي الْيَوْمِ خَمْسَ مَرَّاتٍ
And when he says, ‘I testify there is no god except Allah-azwj’, he is saying, ‘The Day of Qiyamah will be established and whatever is in the skies and whatever is in the earth will testify for me that I had informed you five times during the day’.
وَ إِذَا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ يَقُولُ تَقُومُ الْقِيَامَةُ وَ مُحَمَّدٌ يَشْهَدُ لِي عَلَيْكُمْ أَنِّي قَدْ أَخْبَرْتُكُمْ بِذَلِكَ فِي الْيَوْمِ خَمْسَ مَرَّاتٍ وَ حُجَّتِي عِنْدَ اللَّهِ قَائِمَةٌ
And when he says, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, he is saying, ‘The Qiyamah will be established and Muhammad-saww will testify for me upon you all that I had informed you with that five times during the day, and my argument will be established in the Presence of Allah-azwj’.
فَإِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ يَقُولُ دِيناً قَيِّماً فَأَقِيمُوهُ
When he says, ‘Hasten to the Salat’, he is saying, ‘An upright religion, therefore establish it’.
وَ إِذَا قَالَ حَيَّ عَلَى الْفَلَاحِ يَقُولُ هَلُمُّوا إِلَى طَاعَةِ اللَّهِ وَ خُذُوا سَهْمَكُمْ مِنْ رَحْمَةِ اللَّهِ يَعْنِي الْجَمَاعَةَ
And when he says, ‘Hasten to the success’, he is saying, ‘Come to obedience of Allah-azwj and take your shares from the Mercy of Allah-azwj’, meaning the congregation.
وَ إِذَا قَالَ الْعَبْدُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ يَقُولُ حَرَّمْتُ الْأَعْمَالَ
And when the servant says, ‘Allah-azwj is Greatest, Allah-azwj is Greatest’, he is saying, ‘I have stopped the (other) actions’.
وَ إِذَا قَالَ لَا إِلَهَ إِلَّا اللَّهُ يَقُولُ أَمَانَةُ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ وَ الْجِبَالِ وَ الْبِحَارِ وُضِعَتْ عَلَى أَعْنَاقِكُمْ إِنْ شِئْتُمْ أَقْبِلُوا وَ إِنْ شِئْتُمْ فَأَدْبِرُوا.
And when he says, ‘There is no god except Allah-azwj’, he is saying, ‘Entrustment of seven skies and seven earths, and the mountains, and the oceans has been placed upon your necks. If you like, you accept, and if you like, turn around’’.[179]
38- مَعَانِي الْأَخْبَارِ، عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص وَ حَضَرَتِ الصَّلَاةُ فَأَذَّنَ جَبْرَئِيلُ ع فَلَمَّا قَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ قَالَتِ الْمَلَائِكَةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
(The book) ‘Ma’any Al Akhbar’ – from his father, from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘When there was an ascension with Rasool-Allah-saww and the Salat presented, so Jibraeel-as proclaimed Azaan. When he-as said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’ the Angels said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’
فَلَمَّا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ قَالَتِ الْمَلَائِكَةُ خَلَعَ الْأَنْدَادَ
When he-as said, ‘I-as testify there is no god except Allah-azwj!’ the Angels said, ‘The idols are vacated!’
فَلَمَّا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ قَالَتِ الْمَلَائِكَةُ نَبِيٌّ بُعِثَ
When he-as said: ‘I-as testify Muhammad-saww is Rasool-saww of Allah-azwj!’ the Angels said, ‘A Sent Prophet-saww!’
فَلَمَّا قَالَ حَيَّ عَلَى الصَّلَاةِ قَالَتِ الْمَلَائِكَةُ حَثَّ عَلَى عِبَادَةِ رَبِّهِ
When he-as said: ‘Hasten to the Salat!’ the Angels said, ‘He-as is urging upon worship of his-as Lord-azwj’.
فَلَمَّا قَالَ حَيَّ عَلَى الْفَلَاحِ قَالَتِ الْمَلَائِكَةُ أَفْلَحَ مَنِ اتَّبَعَهُ.
When he-as said: ‘Hasten to the success!’ the Angels said, ‘Successful is the one who follows it’’.[180]
39- الْعِلَلُ، وَ الْعُيُونُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ فِيمَا رَوَاهُ مِنَ الْعِلَلِ عَنِ الرِّضَا ع فَإِنْ قَالَ أَخْبِرْنِي عَنِ الْأَذَانِ لِمَ أُمِرُوا بِهِ
(The books) ‘Al Ilal’ and ‘Al Uyoun’ – From Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan among what he reported,
‘From Al-Reza-asws (in argumentation): ‘If he says, ‘Inform me about the Azaan, why have they been Commanded with it?’
قِيلَ لِعِلَلٍ كَثِيرَةٍ مِنْهَا أَنْ يَكُونَ تَذْكِيراً لِلسَّاهِي وَ تَنْبِيهاً لِلْغَافِلِ وَ تَعْرِيفاً لِمَنْ جَهِلَ الْوَقْتَ وَ اشْتَغَلَ عَنِ الصَّلَاةِ وَ لِيَكُونَ ذَلِكَ دَاعِياً إِلَى عِبَادَةِ الْخَالِقِ مُرَغِّباً فِيهَا مُقِرّاً لَهُ بِالتَّوْحِيدِ مُجَاهِراً بِالْإِيمَانِ مُعْلِناً بِالْإِسْلَامِ مُؤَذِّناً لِمَنْ يَنْسَاهَا وَ إِنَّمَا يُقَالُ مُؤَذِّنٌ لِأَنَّهُ يُؤَذِّنُ بِالصَّلَاةِ
It will be said, ‘For many reasons. From these is that it would be a reminder for the forgetful and an alertness for the heedless, and an introduction for the one who is ignorant of the timing and is too busy from the Salat, and that would be a call to worship the Creator being desirous in it, acknowledging to Him-azwj with the Oneness, openly announcing the Eman with Al Islam, a proclamation for the one who had forgotten it, and rather he is called ‘Muezzin’, because he proclaims Azaan of the Salat’.
فَإِنْ قَالَ فَلِمَ بَدَأَ فِيهِ بِالتَّكْبِيرِ قَبْلَ التَّهْلِيلِ
If he says, ‘Why does he begin it with the Takbeer (Allah-azwj is Greatest), before the ‘Tahleel’ (There is no god except Allah-azwj)?’
قِيلَ لِأَنَّهُ أَرَادَ أَنْ يَبْدَأَ بِذِكْرِهِ وَ اسْمِهِ لِأَنَّ اسْمَ اللَّهِ تَعَالَى فِي التَّكْبِيرِ فِي أَوَّلِ الْحَرْفِ وَ فِي التَّهْلِيلِ اسْمُ اللَّهِ فِي آخِرِ الْحَرْفِ فَبَدَأَ بِالْحَرْفِ الَّذِي اسْمُ اللَّهِ فِي أَوَّلِهِ لَا فِي آخِرِهِ
It will be said, ‘Because he intends to begin with His-azwj Mention and His-azwj Name, because the Name of Allah-azwj the Exalted in the Takbeer is in the beginning of the sentence, while in the ‘Tahleel’ the Name of Allah-azwj the Name of Allah-azwj is in the end of the sentence. So he begins with the sentence in which the Name of Allah-azwj is in its beginning, nor in its end’.
فَإِنْ قَالَ فَلِمَ جُعِلَ مَثْنَى مَثْنَى
If he says, ‘Why has it been made to be double, double (sentences)?’
قِيلَ لِأَنْ يَكُونَ مُكَرَّراً فِي آذَانِ الْمُسْتَمِعِينَ مُؤَكَّداً عَلَيْهِمْ إِنْ سَهَا أَحَدٌ عَنِ الْأَوَّلِ لَمْ يَسْهُ عَنِ الثَّانِي وَ لِأَنَّ الصَّلَاةَ رَكْعَتَانِ رَكْعَتَانِ فَلِذَلِكَ جُعِلَ الْأَذَانُ مَثْنَى مَثْنَى
It will be said, ‘Because the repetition in the ears of the listeners would be an emphasis upon them if anyone had forgotten from the first, he would not be forgetful from the second, and because the Salat is of two Cycles, two Cycles, for that reason, the Azaan is double, double’.
فَإِنْ قَالَ فَلِمَ جُعِلَ التَّكْبِيرُ فِي أَوَّلِ الْأَذَانِ أَرْبَعاً
If he says, ‘Why has the Takbeer been made to be in beginning of the Azaan as four?’
قِيلَ لِأَنَّ أَوَّلَ الْأَذَانِ إِنَّمَا يَبْدُو غَفْلَةً وَ لَيْسَ قَبْلَهُ كَلَامٌ يَتَنَبَّهُ الْمُسْتَمِعُ لَهُ فَجُعِلَ ذَلِكَ تَنْبِيهاً لِلْمُسْتَمِعِينَ لِمَا بَعْدَهُ فِي الْأَذَانِ
It will be said, ‘Because the beginning of the Azaan begins at heedlessness, and there isn’t any speech before it. It alerts the listener to it, so that is made as an alertness for the listeners to what is after it in the Azaan’.
فَإِنْ قَالَ فَلِمَ جُعِلَ بَعْدَ التَّكْبِيرِ شَهَادَتَيْنِ
If he says, ‘Why have the two testimonies made to be after the Takbeer?’
قِيلَ لِأَنَّ أَوَّلَ الْإِيمَانِ إِنَّمَا هُوَ التَّوْحِيدُ وَ الْإِقْرَارُ لِلَّهِ عَزَّ وَ جَلَّ بِالْوَحْدَانِيَّةِ وَ الثَّانِيَ الْإِقْرَارُ لِلرَّسُولِ بِالرِّسَالَةِ وَ أَنَّ طَاعَتَهُمَا وَ مَعْرِفَتَهُمَا مَقْرُونَتَانِ وَ لِأَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ الشَّهَادَةُ فَجُعِلَ شَهَادَتَيْنِ شَهَادَتَيْنِ فِي الْأَذَانِ كَمَا جُعِلَ فِي سَائِرِ الْحُقُوقِ شَهَادَتَيْنِ
It will be said, ‘Because beginning of the Eman, rather it is the Tawheed and the acknowledgment to Allah-azwj Mighty and Majestic with the Oneness, and the second is the acknowledgment to the Rasool-saww with the Message, and obedience and recognition of both been paired; because the origin of the Eman, rather it is the testimony. Therefore, the two testimonies have been made as two testimonies in the Azaan like what has been made to be in rest of the rights of the two testimonies.
فَإِذَا أَقَرَّ لِلَّهِ بِالْوَحْدَانِيَّةِ وَ أَقَرَّ لِلرَّسُولِ بِالرِّسَالَةِ فَقَدْ أَقَرَّ بِجُمْلَةِ الْإِيمَانِ لِأَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ الْإِقْرَارُ بِاللَّهِ وَ بِرَسُولِهِ
When he acknowledges to Allah-azwj with the Oneness, and acknowledges to the Rasool-saww with the Message, so he has acknowledge with totality of the Eman, because the origin of Eman, rather it is the acknowledgment with Allah-azwj and with His-azwj Rasool-saww’.
فَإِنْ قَالَ فَلِمَ جُعِلَ بَعْدَ الشَّهَادَتَيْنِ الدُّعَاءُ إِلَى الصَّلَاةِ
If he says, ‘Why as call to the Salat been made to be after the two testimonies?’
قِيلَ لِأَنَّ الْأَذَانَ إِنَّمَا وُضِعَ لِمَوْضِعِ الصَّلَاةِ وَ إِنَّمَا هُوَ نِدَاءٌ إِلَى الصَّلَاةِ فَجُعِلَ النِّدَاءُ إِلَى الصَّلَاةِ فِي وَسَطِ الْأَذَانِ فَقَدَّمَ الْمُؤَذِّنُ قَبْلَهَا أَرْبَعاً التَّكْبِيرَتَيْنِ وَ الشَّهَادَتَيْنِ وَ أَخَّرَ بَعْدَهَا أَرْبَعاً يَدْعُو إِلَى الْفَلَاحِ حَثّاً عَلَى الْبِرِّ وَ الصَّلَاةِ
It is said, ‘Because the Azaan, rather it has been placed at the place of the Salat, and rather it is a call to the Salat, so that call to the Salat has been made to be in the middle of the Azaan. The Muezzin precedes four before it, the two Takbeers and the two testimonies, and delayed four after it calling to the success urging upon the righteousness and the Salat.
ثُمَّ دَعَا إِلَى خَيْرِ الْعَمَلِ مُرَغِّباً فِيهَا وَ فِي عَمَلِهَا وَ فِي أَدَائِهَا ثُمَّ نَادَى بِالتَّكْبِيرِ وَ التَّهْلِيلِ لِيُتِمَّ بَعْدَهَا أَرْبَعاً كَمَا أَتَمَّ قَبْلَهَا أَرْبَعاً وَ لِيَخْتِمَ كَلَامَهُ بِذِكْرِ اللَّهِ كَمَا فَتَحَهُ بِذِكْرِ اللَّهِ تَعَالَى
Then he calls to best of the deeds, arousing desire regarding it and in its action and in fulfilling it. Then he calls with the Takbeer and the Tahleel in order to complete four after it, like what four had been complete, and in order to end his speech with Mention of Allah-azwj like what he had begun with the Mention of Allah-azwj the Exalted’.
فَإِنْ قَالَ فَلِمَ جُعِلَ آخِرُهَا التَّهْلِيلَ وَ لَمْ يُجْعَلْ آخِرُهَا التَّكْبِيرَ كَمَا جُعِلَ فِي أَوَّلِهَا التَّكْبِيرُ
If he says, ‘Why has the Tahleel made to be in its end, and has the Takbeer been made like what the Takbeer has been made to be in its beginning?’
قِيلَ لِأَنَّ التَّهْلِيلَ اسْمُ اللَّهِ فِي آخِرِهِ فَأَحَبَّ اللَّهُ تَعَالَى أَنْ يَخْتِمَ الْكَلَامَ بِاسْمِهِ كَمَا فَتَحَهُ بِاسْمِهِ
It will be said, ‘Because the Tahleel, the Name of Allah-azwj is its end. Allah-azwj the Exalted Loved the speech to end with His-azwj Name like what it had begun with His-azwj Name’.
فَإِنْ قَالَ فَلِمَ لَمْ يُجْعَلْ بَدَلَ التَّهْلِيلِ التَّسْبِيحُ أَوِ التَّحْمِيدُ وَ اسْمُ اللَّهِ فِي آخِرِهِمَا
If he says, ‘Why has the Tasbeeh (Glorification) made to be in replacement of the Tahleel, or the Tahmeed (Praise) and Name of Allah-azwj in its end’.
قِيلَ لِأَنَّ التَّهْلِيلَ هُوَ إِقْرَارٌ لِلَّهِ تَعَالَى بِالتَّوْحِيدِ وَ خَلْعُ الْأَنْدَادِ مِنْ دُونِ اللَّهِ وَ هُوَ أَوَّلُ الْإِيمَانِ وَ أَعْظَمُ مِنَ التَّسْبِيحِ وَ التَّحْمِيدِ.
It will be said, ‘Because the Tahleel, it is acknowledgment to Allah-azwj the Exalted with the Tawheed, and vacating the idols from besides Allah-azwj, and it is the beginning of the Eman, and mightier than the Glorification and the Praise’’.[181]
40- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُصْعَبِ بْنِ سَلَّامٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ أَذَّنَ سَبْعَ سِنِينَ مُحْتَسِباً جَاءَ يَوْمَ الْقِيَامَةِ وَ لَا ذَنْبَ لَهُ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Ahmad Bin Idrees, from Muhammad Bin Ahmad Al Ashary, from Muhammad Bin Ali, from Mus’ab Bin Sallam, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws having said: ‘One who proclaims Azaan for seven years in anticipation will come on the Day of Qiyamah and there will not be any sin for him’’.[182]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَّنَ فِي مِصْرٍ مِنْ أَمْصَارِ الْمُسْلِمِينَ سَنَةً وَجَبَتْ لَهُ الْجَنَّةُ.
And from him, from his father, from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Muawiya Bin Wahb,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who proclaims Azaan in a city from the cities of the Muslims for a year, the Paradise is obligated for him’’.[183]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُؤَذِّنِ فِيمَا بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ مِثْلُ أَجْرِ الشَّهِيدِ الْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ تَعَالَى
And from him, from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali, from Isa Bin Abdullah, from his father, from his grandfather,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘For the Muezzin, regarding what is between the Azaan and the Iqama is like the Recompense of a martyr rolling in his blood in the Way of Allah-azwj the Exalted’.
قَالَ قُلْتُ يَا رَسُولَ اللَّهِ إِنَّهُمْ يَخْتَارُونَ عَلَى الْأَذَانِ وَ الْإِقَامَةِ
He (the narrator) said, ‘I said, ‘O Rasool-Allah-saww! They are choosing over the Azaan and the Iqama?’
فَقَالَ كَلَّا إِنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانٌ يَطْرَحُونَ الْأَذَانَ عَلَى ضُعَفَائِهِمْ فَتِلْكَ لُحُومٌ حَرَّمَهَا اللَّهُ عَلَى النَّارِ.
He-saww said: ‘Never! There shall come a time upon the people they will be throwing the Azaan upon their weak ones. That is the flesh Allah-azwj has Prohibited upon the Fire’’.[184]
41- ثَوَابُ الْأَعْمَالِ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْمُطَّلِبِ بْنِ زِيَادٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنِ ابْنِ أَبِي لَيْلَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ يَرْفَعُهُ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنْ صَلَّى بِأَذَانٍ وَ إِقَامَةٍ صَلَّى خَلْفَهُ صَفٌّ مِنَ الْمَلَائِكَةِ لَا يُرَى طَرَفَاهُ وَ مَنْ صَلَّى بِإِقَامَةٍ صَلَّى خَلْفَهُ مَلَكٌ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad Bin Abdullah, from Salama Bin Al Khattab, from Ibrahim Bin Muhammad Al Saqafy, from Ibrahim Bin Maymoun, from Abdul Muttalib Bin Ziyad, from Aban Bin Taghlib, from Ibn Abu Layli, from Abdullah Bin Ja’far raising it, said,
‘Ali-asws Bin Abu Talib-asws said: ‘One who prays Salat with Azaan and Iqama, a row of the Angels will pray behind him, its two ends cannot be seen; and one who prays Salat with an Iqama, an Angel will pray behind him’’.[185]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَلَّى بِأَذَانٍ وَ إِقَامَةٍ صَلَّى خَلْفَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ مَنْ صَلَّى بِإِقَامَةٍ بِغَيْرِ أَذَانٍ صَلَّى خَلْفَهُ صَفٌّ وَاحِدٌ
And from him, from Muhammad Bin Ali Majaylawiya, from his uncle, from Ahmad Bin Abu Abdullah Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘One who prays Salat with Azaan and Iqama, two rows of Angels pray behind him; and the one who prays with an Iqama without Azaan, one row (of Angels) will pray behind him’.
قُلْتُ لَهُ وَ كَمْ مِقْدَارُ كُلِّ صَفٍّ
I said to him-asws, ‘And how much is the measurement of each row?’
قَالَ أَقَلُّهُ مَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ أَكْثَرُهُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
He-asws said: ‘Least of it is what is between the east and the west, and most of it is what is between the sky and the earth’’.[186]
42- الْمَحَاسِنُ، عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ طُولُ حَائِطِ مَسْجِدِ رَسُولِ اللَّهِ ص قَامَةً فَكَانَ يَقُولُ لِبِلَالٍ إِذَا أَذَّنَ اعْلُ فَوْقَ الْجِدَارِ وَ ارْفَعْ صَوْتَكَ بِالْأَذَانِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ وَكَّلَ بِالْأَذَانِ رِيحاً تَرْفَعُهُ إِلَى السَّمَاءِ فَإِذَا سَمِعَتْهُ الْمَلَائِكَةُ قَالُوا هَذِهِ أَصْوَاتُ أُمَّةِ مُحَمَّدٍ بِتَوْحِيدِ اللَّهِ
(The book) ‘Al Mahasin’ – from Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The height of the wall of Masjid of Rasool-Allah-saww was a stature. He-saww would say to Bilal-ra when he-ra proclaimed Azaan: ‘Climb on top of the wall and raise your-ra voice with the Azaan, for Allah-azwj Mighty and Majestic has Allocated a wind with the Azaan raising it to the sky. When the Angels hear it, they say, ‘These are voices of the community of Muhammad-saww with Tawheed of Allah-azwj!’
فَيَسْتَغْفِرُونَ اللَّهَ لِأُمَّةِ مُحَمَّدٍ حَتَّى يَفْرُغُوا مِنْ تِلْكَ الصَّلَاةِ.
So they seek Forgiveness of Allah-azwj for community of Muhammad-saww until they (people) are free from that Salat’’.[187]
43- الْمَحَاسِنُ، عَنْ عُبَيْدِ بْنِ يَحْيَى بْنِ الْمُغِيرَةِ عَنْ سَهْلِ بْنِ سِنَانٍ عَنْ سَلَّامٍ الْمَدَائِنِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤَذِّنُ الْمُحْتَسِبُ كَالشَّاهِرِ بِسَيْفِهِ فِي سَبِيلِ اللَّهِ الْقَاتِلِ بَيْنَ الصَّفَّيْنِ.
(The book) ‘Al Mahasin’ – From Ubeyd Bin Yahya Bin Al Mugheira, from Sahl Bin Sinan, from Sallam Al Madainy, from Jabir Al Jufy,
‘From Muhammad-asws Bin Ali-asws having said: ‘The Muezzin, the anticipator is like the one who unsheathes his sword in the Way of Allah-azwj, the fighter between the rows’’.[188]
وَ قَالَ ع مَنْ أَذَّنَ احْتِسَاباً سَبْعَ سِنِينَ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَا ذَنْبَ لَهُ.
And he-asws said: ‘One who proclaims Azaan in anticipation for seven years will come on the Day of Qiyamah, and there will not be any sin for him’’.[189]
وَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَغَوَّلَتْ لَكُمُ الْغِيلَانُ فَأَذِّنُوا بِأَذَانِ الصَّلَاةِ.
And Rasool-Allah-saww said: ‘When the ghouls roam around you, then proclaim Azaan of the Salat’’.[190]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يُحْشَرُ الْمُؤَذِّنُونَ يَوْمَ الْقِيَامَةِ طِوَالَ الْأَعْنَاقِ.
And Amir Al-Momineen-asws said: ‘The Muezzins will be Resurrected on the Qiyamah being of long necks (pride)’’.[191]
وَ مِنْهُ عَنْ أَبِيهِ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ جَلَسَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي الْمَغْرِبِ كَانَ كَالْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ.
And from him, from his father, from Sa’dan Bin Muslim, from Is’haq Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘One who sits between the Azaan and Al-Iqama during Al-Maghrib (Salat) is like the one rolling in his blood in the Way of Allah-azwj’’.[192]
44- فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ رَحِمَكَ اللَّهُ أَنَّ الْأَذَانَ ثَمَانِيَ عَشْرَةَ كَلِمَةً وَ الْإِقَامَةَ تِسْعَ عَشْرَةَ كَلِمَةً
(The book) ‘Fiqh Al-Reza-asws’ – ‘May Allah-azwj have Mercy on you! Know that the Azaan is of eighteen phrases, and the Iqama is of nineteen phrases’.
وَ قَدْ رُوِيَ أَنَّ الْأَذَانَ وَ الْإِقَامَةَ فِي ثَلَاثِ صَلَوَاتٍ الْفَجْرِ وَ الظُّهْرِ وَ الْمَغْرِبِ وَ صَلَاتَيْنِ بِإِقَامَةٍ هُمَا الْعَصْرُ وَ الْعِشَاءُ الْآخِرَةُ لِأَنَّهُ
And it is reported: ‘The Azaan and the Iqama are in three Salats – Al-Fajr, and Al-Zohr, and Al-Maghrib, and two Salats with Iqama, these are Al-Asr and Al-Isha the last’.
رُوِيَ خَمْسُ صَلَوَاتٍ فِي ثَلَاثَةِ أَوْقَاتٍ
It is reported: ‘Five Salats in three timings.
وَ الْأَذَانُ أَنْ يَقُولَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى خَيْرِ الْعَمَلِ حَيَّ عَلَى خَيْرِ الْعَمَلِ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ لَا إِلَهَ إِلَّا اللَّهُ مَرَّتَيْنِ فِي آخِرِ الْأَذَانِ وَ فِي آخِرِ الْإِقَامَةِ وَاحِدَةً
And the Azaan is saying, ‘Allah-azwj is Greatest! Allah-azwj is Greatest! Allah-azwj Greatest! Allah‑azwj is Greatest! I testify there is no god except Allah-azwj! I testify there is no god except Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj! Hasten to the Salat! Hasten to the Salat! Hasten to the success! Hasten to the success! Hasten to best of the deeds! Hasten to best of the deeds! Allah-azwj is Greatest! Allah-azwj is Greatest! There is no god except Allah-azwj! – twice in the end of the Azaan, and once in the end of the Iqama.
لَيْسَ فِيهَا تَرْجِيعٌ وَ لَا تَرَدُّدٌ وَ لَا الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ
There is neither repeating in it nor hesitation, nor ‘The Salat is better than the sleep’.
وَ الْإِقَامَةُ أَنْ تَقُولَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى خَيْرِ الْعَمَلِ حَيَّ عَلَى خَيْرِ الْعَمَلِ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ مَرَّةً وَاحِدَةً
And the Iqama is your saying, ‘Allah-azwj is Greatest! Allah-azwj is Greatest! I testify there is no god except Allah-azwj! I testify there is no god except Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj! Hasten to the Salat! Hasten to the Salat! Hasten to the success! Hasten to the success! Hasten to best of the deeds! Hasten to best of the deeds! The Salat is being established! The Salat is being established! Allah-azwj is Greatest! I testify there is no god except Allah-azwj! Once.
الْأَذَانُ وَ الْإِقَامَةُ جَمِيعاً مَثْنَى مَثْنَى عَلَى مَا وَصَفْتُ لَكَ وَ الْأَذَانُ وَ الْإِقَامَةُ مِنَ السُّنَنِ اللَّازِمَةِ وَ لَيْسَتَا بِفَرِيضَةٍ وَ لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَ لَا إِقَامَةٌ وَ يَنْبَغِي لَهُنَّ إِذَا اسْتَقْبَلْنَ الْقِبْلَةَ أَنْ يَقُلْنَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص.
The Azaan and the Iqama entirely is double, double based upon what I-asws have described to you; and the Azaan and the Iqama is from the necessary Sunnah and these are not with an obligation; and there isn’t any Azaan nor Iqama upon the women, and it is for them, when they face the Qiblah is they should be saying, ‘I testify there is no god except Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj!’’[193]
45- الْمَحَاسِنُ، عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ تَرَكَهُ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ.
(The book) ‘Al Mahasin’ – from his father, from Ibn Abu Umeyr, from Hisham Bin Salim who said,
‘The meat builds the meat, and the one who neglects if for forty days, his manners will worsen, and the one whose manners worsens, proclaim Azaan in his ear’’.[194]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبَانٍ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِكُلِّ شَيْءٍ قَرَمٌ وَ إِنَّ قَرَمَ الرَّجُلِ اللَّحْمُ فَمَنْ تَرَكَهُ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ مَنْ سَاءَ خُلُقُهُ فَأَذِّنُوا فِي أُذُنِهِ الْيُمْنَى وَ رَوَاهُ عَنِ الْمُحَسِّنِ عَنْ أَبَانٍ.
And from him, from Muhammad Bin Ali, from Ahmad Bin Muhammad, from Aban Al Wasity,
‘From Abu Abdullah-asws having said: ‘For all things there is a craving, and craving of the man is the meat. The one who neglects is for forty days, his manners will worsen, and the one whose manners worsen, proclaim Azaan in his right ear’ – and it is reported from Al-Muhassan, from Aban’’.[195]
بيان: القرم شدة شهوة اللحم.
Explanation – ‘Al-Qarm’ is intense craving for the meat.
46- الْمَحَاسِنُ، عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ الْأَبَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كُلُوا اللَّحْمَ فَإِنَّ اللَّحْمَ مِنَ اللَّحْمِ وَ اللَّحْمُ يُنْبِتُ اللَّحْمَ وَ مَنْ لَمْ يَأْكُلِ اللَّحْمَ أَرْبَعِينَ يَوْماً سَاءَ خُلُقُهُ وَ إِذَا سَاءَ خُلُقُ أَحَدِكُمْ مِنْ إِنْسَانٍ أَوْ دَابَّةٍ فَأَذِّنُوا فِي أُذُنِهِ الْأَذَانَ كُلَّهُ.
(The book) ‘Al Mahasin’ – from his father, from the one who mentioned it, from Abu Ja’far Al Abbar,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Eat the meat, for the meat is from the meat, and the meat builds the meat; and the one who does not eat the meat for forty days his manners will worsen, and when the manners of one of you worsens, from human beings or animals, proclaim Azaan in his (its) ear, all of it’’.[196]
47- صَحِيفَةُ الرِّضَا، عَنْهُ عَنْ آبَائِهِ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع لَمَّا بُدِئَ رَسُولُ اللَّهِ ص بِتَعْلِيمِ الْأَذَانِ أَتَى جَبْرَئِيلُ ع بِالْبُرَاقِ فاسْتَعْصَتْ عَلَيْهِ ثُمَّ أَتَى بِدَابَّةٍ يُقَالُ لَهَا بَرْقَةُ فاسْتَعْصَتْ
(The book) ‘Saheefa Al-Reza-asws’ – From his-asws, from his-asws forefathers-asws having said: ‘Ali Bin Abu Talib-asws said: ‘When Rasool-Allah-saww began teaching the Azaan, Jibraeel-as came with Al Buraq (heavenly ride). It was difficult upon him-saww. Then with an animal called ‘Barqah’, and it was (also) difficult.
فَقَالَ لَهُ جَبْرَئِيلُ اسْكُنِي بَرْقَةُ فَمَا رَكِبَكِ أَحَدٌ أَكْرَمُ عَلَى اللَّهِ مِنْهُ
Jibraeel-as said to him-saww: ‘Calm down, Barqah, for no one will ride you who is more honourable to Allah-azwj than him-saww!’’
قَالَ فَرَكِبْتُهَا حَتَّى انْتَهَيْتُ إِلَى الْحِجَابِ الَّذِي يَلِي الرَّحْمَنَ عَزَّ وَ جَلَّ فَخَرَجَ مَلَكٌ مِنْ وَرَاءِ الْحِجَابِ فَقَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
He-asws said: ‘He-saww rode it until he-saww ended to the veil which follows the Beneficent Mighty and Majestic. An Angel emerged from behind the veil. He said, ‘Allah-azwj! Allah-azwj is Greatest!’
قَالَ ص قُلْتُ يَا جَبْرَئِيلُ مَنْ هَذَا الْمَلَكُ
He-saww said: ‘I-saww said: ‘O Jibraeel-as! Who is thing Angel?’
قَالَ وَ الَّذِي أَكْرَمَكَ بِالنُّبُوَّةِ مَا رَأَيْتُ هَذَا الْمَلَكَ قَبْلَ سَاعَتِي هَذِهِ
He-as said: ‘By the One-azwj Who Honoured you with the Prophet-hood! I-as have not seen this Angel before this time of mine-as’.
فَقَالَ الْمَلَكُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
The Angel said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’
فَنُودِيَ مِنْ وَرَاءِ الْحِجَابِ صَدَقَ عَبْدِي أَنَا أَكْبَرُ أَنَا أَكْبَرُ قَالَ ص
There was a Call from behind the veil: “My-azwj servant speaks the truth! I-azwj am Greatest! I‑azwj am Greatest!”
فَقَالَ الْمَلَكُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
The Angel said, ‘I testify there is no god except Allah-azwj! I testify there is no god except Allah‑azwj!’
فَنُودِيَ مِنْ وَرَاءِ الْحِجَابِ صَدَقَ عَبْدِي لَا إِلَهَ إِلَّا أَنَا
There was a Call from behind the veil: “My-azwj servant speaks the truth! There is no god except Me-azwj!”
فَقَالَ ص فَقَالَ الْمَلَكُ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
He-saww said: ‘The Angel said, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj! I testify Muhammad-saww is Rasool-saww of Allah-azwj!’
فَنُودِيَ مِنْ وَرَاءِ الْحِجَابِ صَدَقَ عَبْدِي أَنَا أَرْسَلْتُ مُحَمَّداً رَسُولًا
There was a Call from behind the veil: “My-azwj servant speaks the truth! I-azwj Sent Muhammad-saww as a Rasool-saww!”
قَالَ ص فَقَالَ الْمَلَكُ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الصَّلَاةِ
He-saww said: ‘The Angel said, ‘Hasten to the Salat! Hasten to the Salat!’
فَنُودِيَ مِنْ وَرَاءِ الْحِجَابِ صَدَقَ عَبْدِي وَ دَعَا إِلَى عِبَادَتِي
There was a Call from behind the veil: “My-azwj servant speaks the truth and he calls out to My-azwj servants!”
قَالَ ص فَقَالَ الْمَلَكُ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى الْفَلَاحِ
He-saww said: ‘The Angel said, ‘Hasten to the success! Hasten to the success!’
فَنُودِيَ مِنْ وَرَاءِ الْحِجَابِ صَدَقَ عَبْدِي وَ دَعَا إِلَى عِبَادَتِي
There was a Call from behind the veil: “My-azwj servant speaks the truth, and he calls out to My-azwj servants!”
فَقَالَ الْمَلَكُ قَدْ أَفْلَحَ مَنْ وَاظَبَ عَلَيْهَا
The Angel said, ‘He shall succeed, the one who perseveres upon it!’
قَالَ ص فَيَوْمَئِذٍ أَكْمَلَ اللَّهُ عَزَّ وَ جَلَّ لِيَ الشَّرَفَ عَلَى الْأَوَّلِينَ وَ الْآخِرِينَ.
He-saww said: ‘On that day, Allah-azwj Mighty and Majestic Perfected the nobility for me-saww, upon the former ones and the latter ones’’.[197]
48- فَلَاحُ السَّائِلِ، قَالَ حَدَّثَ أَبُو الْمُفَضَّلِ الشَّيْبَانِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ بُطَّةَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَشْعَرِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ الْأَنْمَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع قَالَ: يُؤَذَّنُ لِلظُّهْرِ عَلَى سِتِّ رَكَعَاتٍ وَ يُؤَذَّنُ لِلْعَصْرِ عَلَى سِتِّ رَكَعَاتٍ بَعْدَ الظُّهْرِ.
(The book) ‘Falah Al Sa’ail’ – He said, ‘It is narrated by Abu Al Mufazzal Al Shaybani, from Muhammad Bin Ja’far Bin Buttah, from Muhammad Bin Ahmad Al Ashari, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from Abu Ali Al Anmaty,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws, he (the narrator) said, ‘He-asws proclaimed Azaan for Al-Zohr Salat upon six Cycles, and he-asws proclaimed Azaan for Al-Asr upon six Cycles after Al-Zohr’’.[198]
قَالَ رَضِيَ اللَّهُ عَنْهُ وَ رَوَيْتُ بِإِسْنَادِي إِلَى هَارُونَ بْنِ مُوسَى عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ مَابُنْدَادَ عَنْ أَحْمَدَ بْنِ هُلَيْلٍ الْكَرْخِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَقُولُ لِأَصْحَابِهِ مَنْ سَجَدَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَقَالَ فِي سُجُودِهِ رَبِّ لَكَ سَجَدْتُ خَاضِعاً خَاشِعاً ذَلِيلًا يَقُولُ اللَّهُ تَعَالَى مَلَائِكَتِي وَ عِزَّتِي وَ جَلَالِي لَأَجْعَلَنَّ مَحَبَّتَهُ فِي قُلُوبِ عِبَادِيَ الْمُؤْمِنِينَ وَ هَيْبَتَهُ فِي قُلُوبِ الْمُنَافِقِينَ.
He-ra said, ‘And it is reported by chains to Haroun Bin Musa, from Al-Hassan Bin Hamza Al Alawy, from Ahmad Bin Mabundad, from Ahmad Bin Huleyl Al Karkhy, from Ibn Abu Umeyr, from Bakr Bin Muhammad,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws had said to his-asws companions: ‘One who performs Sajdah between the Azaan and the Iqama so he says in his Sajdah, ‘Lord-azwj! I do Sajdah to You-azwj, fearfully, humbly!’ Allah-azwj the Exalted Says: “My-azwj Angels! By My-azwj Might and My-azwj Majesty! I-azwj shall Make love to be in hearts of My-azwj Momineen servants, and awe to be in hearts of the hypocrites!”’[199]
وَ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأَيْتُهُ أَذَّنَ ثُمَّ أَهْوَى لِلسُّجُودِ ثُمَّ سَجَدَ سَجْدَةً بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَلَمَّا رَفَعَ رَأْسَهُ قَالَ يَا أَبَا عُمَيْرٍ مَنْ فَعَلَ مِثْلَ فِعْلِي غَفَرَ اللَّهُ تَعَالَى لَهُ ذُنُوبَهُ كُلَّهَا
And from Abdullah Bin Al-Husayn Bin Muhammad, from Al-Hassan Bin Hamza Al Alawy, from Hamza Bin Al Qasim, from Ali Bin Ibrahim, from Yaqoub Bin Yazeed, from Ibn Abu Umeyr, from his father,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I saw him-asws proclaim Azaan then swoop for the Sajdah. Then he-asws performed Sajdah between the Azaan and the Iqama. When he-asws raised his-asws head, he-asws said: ‘O Abu Umeyr! One who does like my-asws actions, Allah-azwj the Exalted will Forgive his sins for him, all of them!’
وَ قَالَ مَنْ أَذَّنَ ثُمَّ سَجَدَ فَقَالَ لَا إِلَهَ إِلَّا أَنْتَ رَبِّي سَجَدْتُ لَكَ خَاضِعاً خَاشِعاً غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ.
And he-asws said: ‘One who proclaims Azaan then does Sajdah, so he says, ‘There is no god except You-azwj my Lord-azwj! I have done Sajdah to You-azwj humbly, fearfully!’ Allah-azwj will Forgive his sins for him’’.[200]
49- جَامِعُ الْأَخْبَارِ، عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سُئِلَ عَنْ تَفْسِيرِ الْأَذَانِ فَقَالَ يَا عَلِيُّ الْأَذَانُ حُجَّةٌ عَلَى أُمَّتِي وَ تَفْسِيرُهُ
(The book) ‘Jamie Al Akhbar’ –
‘From Amir Al-Momineen-asws, he-saww was asked about interpretation of the Azaan. He-saww said, ‘O Ali-asws! The Azaan is an argument upon my-saww community, and it’s interpretation is –
إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ فَإِنَّهُ يَقُولُ اللَّهُمَّ أَنْتَ الشَّاهِدُ عَلَى مَا أَقُولُ يَا أُمَّةَ أَحْمَدَ قَدْ حَضَرَتِ الصَّلَاةُ فَتَهَيَّئُوا وَ دَعُوا عَنْكُمْ شُغُلَ الدُّنْيَا
When the Muezzin says, ‘Allah-azwj is Greatest! Allah-azwj is Greatest!’, he is saying, ‘O Allah-azwj! You are the Witness upon what I am saying. O community of Ahmad-saww, the Salat has presented, therefore prepare and leave the pre-occupations of the world from you’.
وَ إِذَا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَإِنَّهُ يَقُولُ يَا أُمَّةَ أَحْمَدَ أُشْهِدُ اللَّهَ وَ أُشْهِدُ مَلَائِكَتَهُ إِنْ أَخْبَرْتُكُمْ بِوَقْتِ الصَّلَاةِ فَتَفَرَّغُوا لَهَا
And when he says, ‘I testify there is no god except Allah-azwj’, he is saying, O community of Ahmad-saww! I keep Allah-azwj as Witness that I am informing you all with the time of the Salat, therefore free yourselves for it’.
وَ إِذَا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَإِنَّهُ يَقُولُ يَعْلَمُ اللَّهُ وَ يَعْلَمُ مَلَائِكَتُهُ أَنِّي قَدْ أَخْبَرْتُكُمْ بِوَقْتِ الصَّلَاةِ فَتَفَرَّغُوا لَهَا فَإِنَّهُ خَيْرٌ لَكُمْ
And when he says, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, he is saying Allah-azwj Knows and His-azwj Angels know I have informed you all with time of the Salat, therefore free yourselves for it, for it is better for you’.
فَإِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ فَإِنَّهُ يَقُولُ يَا أُمَّةَ أَحْمَدَ دِينٌ قَدْ أَظْهَرَ اللَّهُ لَكُمْ وَ رَسُولُهُ ص فَلَا تُضَيِّعُوهُ وَ لَكِنْ تَعَاهَدُوا يَغْفِرِ اللَّهُ لَكُمْ تَفَرَّغُوا لِصَلَاتِكُمْ فَإِنَّهُ عِمَادُ دِينِكُمْ
When he says, ‘Hasten to the Salat’, he is saying, O community of Ahmad-saww! A religion Allah-azwj and His-azwj Rasool-saww have revealed to you, therefore do not waste it, but take care of it, Allah-azwj will Forgive (your sins) for you. Free yourselves for your Salat for it is a pillar of your religion’.
وَ إِذَا قَالَ حَيَّ عَلَى الْفَلَاحِ فَإِنَّهُ يَقُولُ يَا أُمَّةَ أَحْمَدَ قَدْ فَتَحَ اللَّهُ عَلَيْكُمْ أَبْوَابَ الرَّحْمَةِ فَقُومُوا وَ خُذُوا نَصِيبَكُمْ مِنَ الرَّحْمَةِ تَرْبَحُوا لِلدُّنْيَا وَ الْآخِرَةِ
And when he says, ‘Hasten to the success’, he is saying, O community of Ahmad, Allah-azwj has Opened the doors of Mercy unto you all, therefore arise and take your shares from the Mercy, you will profit for the world and the Hereafter’.
وَ إِذَا قَالَ حَيَّ عَلَى خَيْرِ الْعَمَلِ فَإِنَّهُ يَقُولُ تَرَحَّمُوا عَلَى أَنْفُسِكُمْ فَإِنَّهُ لَا أَعْلَمُ لَكُمْ عَمَلًا أَفْضَلَ مِنْ هَذِهِ فَتَفَرَّغُوا لِصَلَاتِكُمْ قَبْلَ النَّدَامَةِ
And he says, ‘Hasten to best of the deeds’, he is saying, have mercy upon your own selves for I-saww don’t know of any deed for you which is better than these, therefore free yourselves for your Salats before the regret’.
وَ إِذَا قَالَ لَا إِلَهَ إِلَّا اللَّهُ فَإِنَّهُ يَقُولُ يَا أُمَّةَ مُحَمَّدٍ اعْلَمُوا أَنِّي جَعَلْتُ أَمَانَةَ سَبْعِ سَمَاوَاتٍ وَ سَبْعِ أَرَضِينَ فِي أَعْنَاقِكُمْ فَإِنْ شِئْتُمْ فَأَقْبِلُوا وَ إِنْ شِئْتُمْ فَأَدْبِرُوا فَمَنْ أَجَابَنِي فَقَدْ رَبِحَ وَ مَنْ لَمْ يُجِبْنِي فَلَا يَضُرُّنِي
And when he says, ‘There is no god except Allah-azwj’, he is saying, O community of Muhammad-saww! Know, I have made entrustment of seven skies and seven earths in your necks. If you like, accept, and if you like, turn around. The one who answers me, he has profited, and one who does not answer me, he will not harm me’’.
ثُمَّ قَالَ يَا عَلِيُّ الْأَذَانُ نُورٌ فَمَنْ أَجَابَ نَجَا وَ مَنْ عَجَزَ خَسَفَ وَ كُنْتُ لَهُ خَصْماً بَيْنَ يَدَيِ اللَّهِ وَ مَنْ كُنْتُ لَهُ خَصْماً فَمَا أَسْوَأَ حَالَهُ.
The he-saww said: ‘O Ali-asws! The Azaan is a Noor (light). The one who answers attains salvation, and the one who is frustrated will be eclipsed, and I-saww will be a contender to him in front of Allah-azwj, and the one I-saww will be a contender to him, how evil will be his state!’’[201]
وَ قَالَ ع الْمُؤَذِّنُونَ أَطْوَلُ أَعْنَاقاً يَوْمَ الْقِيَامَةِ.
And he-asws said: ‘The Muezzins will be of longest necks (pride) on the Day of Qiyamah’’.[202]
وَ قَالَ ع إِجَابَةُ الْمُؤَذِّنِ كَفَّارَةُ الذُّنُوبِ وَ الْمَشْيُ إِلَى الْمَسْجِدِ طَاعَةُ اللَّهِ وَ طَاعَةُ رَسُولِهِ وَ مَنْ أَطَاعَ اللَّهَ وَ رَسُولَهُ أَدْخَلَهُ الْجَنَّةَ مَعَ الصِّدِّيقِينَ وَ الشُّهَدَاءِ وَ كَانَ فِي الْجَنَّةِ رَفِيقَ دَاوُدَ وَ لَهُ مِثْلُ ثَوَابِ دَاوُدَ ع.
And he-asws said: ‘Answering (responding) to the Muezzin is an atonement of the sins, and the walking to the Masjid is obedience of Allah-azwj and obedience of His-azwj Rasool-saww, and one who obeys Allah-azwj and His-azwj Rasool-saww, he will be admitted to the Paradise with the truthful ones and the martyrs, and in the Paradise he will be a friend of Dawood-as, and for him would be Rewards of Dawood-as’’.[203]
وَ قَالَ النَّبِيُّ ص إِجَابَةُ الْمُؤَذِّنِ رَحْمَةٌ وَ ثَوَابُهُ الْجَنَّةُ وَ مَنْ لَمْ يُجِبْ خَاصَمْتُهُ يَوْمَ الْقِيَامَةِ فَطُوبَى لِمَنْ أَجَابَ دَاعِيَ اللَّهِ وَ مَشَى إِلَى الْمَسْجِدِ وَ لَا يُجِيبُهُ وَ لَا يَمْشِي إِلَى الْمَسْجِدِ إِلَّا مُؤْمِنٌ مِنْ أَهْلِ الْجَنَّةِ.
And the Prophet-saww said: ‘Answering (responding) to the Muezzin is mercy, and its Reward is the Paradise, and the one who does not answer, I-saww shall contend him on the Day of Qiyamah. Beatitude is for one who answers a caller of Allah-azwj and walks to the Masjid, and no one will answer him nor walk to the Masjid except a Momin from the people of Paradise’’.[204]
وَ قَالَ ع مَنْ أَجَابَ الْمُؤَذِّنَ وَ أَجَابَ الْعُلَمَاءَ كَانَ يَوْمَ الْقِيَامَةِ تَحْتَ لِوَائِي وَ يَكُونُ فِي الْجَنَّةِ فِي جِوَارِي وَ لَهُ عِنْدَ اللَّهِ ثَوَابُ سِتِّينَ شَهِيداً.
And he-saww said: ‘One who answers (responds) to the Muezzin and answers the scholar, on the Day of Qiyamah he will be under my-saww flag, and in the Paradise he will be in my-saww vicinity, and in the Presence of Allah-azwj for him will be Rewards of sixty martyrs’’.[205]
وَ قَالَ ع مَنْ أَجَابَ الْمُؤَذِّنِينَ فَهُمْ وَ التَّائِبُونَ وَ الشُّهَدَاءُ فِي صَعِيدٍ وَاحِدٍ لَا يَخَافُونَ إِذَا خَافَ النَّاسُ.
And he-asws said: ‘One who answers (responds to) the Muezzin, they and the penitent ones and the martyrs will be in one plain. They will not be fearing when the people fear’’.[206]
وَ قَالَ ع مَنْ أَجَابَ الْمُؤَذِّنَ كُنْتُ لَهُ شَفِيعاً بَيْنَ يَدَيِ اللَّهِ وَ غَفَرَ اللَّهُ لَهُ الذُّنُوبَ سِرَّهَا وَ عَلَانِيَتَهَا وَ كَتَبَ لَهُ بِكُلِّ رَكْعَةٍ يُصَلِّي مَعَ الْإِمَامِ فَضْلَ سِتِّمِائَةِ رَكْعَةٍ وَ لَهُ بِكُلِّ رَكْعَةٍ مَدِينَةٌ.
And he-asws said, ‘One who answers (responds to) the Muezzin, I-saww will be an interceder for him in front of Allah-azwj, and Allah-azwj will Forgive the sins for him his secretive deeds and his announcement, and will Write for him six hundred Cycles for every Cycles he prays with the Imam-asws, and there will be a city for him for every Cycle’’.[207]
وَ قَالَ ع مَنْ سَمِعَ الْأَذَانَ فَأَجَابَ كَانَ عِنْدَ اللَّهِ مِنَ السُّعَدَاءِ.
And he-asws said: ‘One who hears the Azaan so he answers (responds), he will be from the fortunate ones in the Presence of Allah-azwj’’.[208]
وَ قَالَ ع مَنْ لَمْ يُجِبْ دَاعِيَ اللَّهِ فَلَيْسَ لَهُ فِي الْإِسْلَامِ نَصِيبٌ وَ مَنْ أَجَابَ اشْتَاقَتْ إِلَيْهِ الْجَنَّةُ.
And he-asws said: ‘One who does not answer (responds to) a caller of Allah-azwj, there will not be any share for him in Al Islam, and one who does answer, the Paradise will yearn for him’’.[209]
وَ قَالَ ع مَنْ أَجَابَ دَاعِيَ اللَّهِ اسْتَغْفَرَتْ لَهُ الْمَلَائِكَةُ وَ يَدْخُلُ الْجَنَّةَ بِغَيْرِ حِسَابٍ.
And he-asws said: ‘One who answers (responds to) a caller of Allah-azwj, the Angels will seek Forgiveness for him and he will enter the Paradise without Reckoning’’.[210]
50- كِتَابُ الْمَسَائِلِ لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يُؤَذِّنُ وَ يُقِيمُ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ أَ يُجْزِيهِ ذَلِكَ
‘Kitab Al Masail’ of Ali son of Ja’far-asws, from his brother-asws (Al Kazim-asws), he said, ‘I asked him-asws about the man proclaiming Azaan and Iqama, and he is not upon Wud’u, ‘Is that allowed for him?’
قَالَ أَمَّا الْأَذَانُ فَلَا بَأْسَ وَ أَمَّا الْإِقَامَةُ فَلَا يُقِيمُ إِلَّا عَلَى وُضُوءٍ
He-asws said: ‘As for Azaan, there is no problem, and as for the Iqama, he cannot not proclaim Iqama except being upon Wud’u’.
قُلْتُ فَإِنْ أَقَامَ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ أَ يُصَلِّي بِإِقَامَتِهِ
I said, ‘Supposing he proclaims Iqama and he is not upon Wud’u, ‘Can he pray Salat with his Iqama?’
قَالَ لَا-
He-asws said: ‘No’.
قَالَ وَ سَأَلْتُهُ عَنِ الْأَذَانِ وَ الْإِقَامَةِ أَ يَصْلُحُ عَلَى الدَّابَّةِ
He said, ‘And I asked him-asws about the Azaan and the Iqama, ‘Can he pray Salat upon the animal?’
قَالَ أَمَّا الْأَذَانُ فَلَا بَأْسَ وَ أَمَّا الْإِقَامَةُ فَلَا حَتَّى يَنْزِلَ عَلَى الْأَرْضِ.
He-asws said: ‘As for the Azaan, there is no problem, and as for the Iqama, so no, until he descends upon the ground’’.[211]
51 نُقِلَ مِنْ خَطِّ الشَّهِيدِ رَحِمَهُ اللَّهُ عَنْ أَبِي الْوَلِيدِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ قَدْ قَامَتِ الصَّلَاةُ إِنَّمَا يَعْنِي بِهِ قِيَامَ الْقَائِمِ.
Copying from the handwriting of the martyr, may Allah-azwj have Mercy him, from Abu Al Waleed,
‘From Abu Abdullah-asws regarding his (Muezzin’s) words, ‘The Salat is being established’, but rather he means by it, rising of Al Qaim-ajfj’’.[212]
52 مَجَالِسُ الشَّيْخِ، عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ حُمَيْدٍ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنْ زُرَيْقٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مِنَ السُّنَّةِ الْجَلْسَةُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي صَلَاةِ الْغَدَاةِ وَ صَلَاةِ الْمَغْرِبِ وَ صَلَاةِ الْعِشَاءِ لَيْسَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ سُبْحَةٌ وَ مِنَ السُّنَّةِ أَنْ يُتَنَفَّلَ بِرَكْعَتَيْنِ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي صَلَاةِ الظُّهْرِ وَ الْعَصْرِ.
(The book) ‘Majaalis’ of the sheykh – from a group, from Abu Al Mufazzal, from Humeyd, from Al Qasim Bin Ismail, from Zureyq who said,
‘I heard Abu Abdullah-asws saying: ‘From the Sunnah is the sitting between the Azaan and the Iqama in the morning Salat, and the Maghrib Salat, and the Isha Salat. There isn’t any glorification (Tasbeeh) between the Azaan and the Iqama; and it is from the Sunnah that he prays two Cycles optional Salat between the Azaan and the Iqama in Al Zohr and Al Asr Salats’’.[213]
53 دَعَوَاتُ الرَّاوَنْدِيِّ، شَكَا هِشَامُ بْنُ إِبْرَاهِيمَ إِلَى الرِّضَا ع سُقْمَهُ وَ أَنَّهُ لَا يُولَدُ لَهُ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِ قَالَ فَفَعَلْتُ ذَلِكَ فَأَذْهَبَ اللَّهُ عَنِّي سُقْمِي وَ كَثُرَ وُلْدِي.
(The book) ‘Dawaat Al Rawandy’ –
‘Hisham Bin Ibrahim complained to Al-Reza-asws of his sickness and that not children were being born for him. He-asws instructed him to raise his voice with the Azaan in his house. He said, ‘I did that, and Allah-azwj Removed my sickness for me and my children were a lot’’.[214]
54 دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع أَنَّهُ سُئِلَ عَنْ قَوْلِ النَّاسِ فِي الْأَذَانِ أَنَّ السَّبَبَ كَانَ فِيهِ رُؤْيَا رَآهَا عَبْدُ اللَّهِ بْنُ زَيْدٍ فَأَخْبَرَ النَّبِيَّ ص فَأَمَرَ بِالْأَذَانِ
(The book) ‘Da’aim Al Islam’ – We are reporting from Ja’far Bin Muhammad, from his father, from his grandfather,
‘From Al-Husayn Bin Ali-asws having been asked about words of the people in the Azaan that the cause regarding it was a dream seen by Abdullah Bin Zayd, so he informed the Prophet-saww, and he-saww instructed with the Azaan.
فَقَالَ الْوَحْيُ يَنْزِلُ عَلَى نَبِيِّكُمْ وَ تَزْعُمُونَ أَنَّهُ أَخَذَ الْأَذَانَ عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ وَ الْأَذَانُ وَجْهُ دِينِكُمْ
He-asws said: ‘The Revelation descended upon your Prophet-saww and you are claiming that the Azaan has been taken from Abdullah Bin Zayd, and the Azaan is a face of your religion?’
وَ غَضِبَ وَ قَالَ بَلْ سَمِعْتُ أَبِي عَلِيَّ بْنَ أَبِي طَالِبٍ ع يَقُولُ أَهْبَطَ اللَّهُ عَزَّ وَ جَلَّ مَلَكاً حَتَّى عَرَجَ بِرَسُولِ اللَّهِ ص
And he-asws was angered and said, ‘But, I-asws heard my-asws father-asws Ali-asws Bin Abu Talib-asws saying: ‘Allah-azwj Mighty and Majestic Sent down an Angel until he ascended with Rasool-Allah-saww’.
وَ سَاقَ حَدِيثَ الْمِعْرَاجِ بِطُولِهِ إِلَى أَنْ قَالَ فَبَعَثَ اللَّهُ مَلَكاً لَمْ يُرَ فِي السَّمَاءِ قَبْلَ ذَلِكَ الْوَقْتِ وَ لَا بَعْدَهُ فَأَذَّنَ مَثْنَى وَ أَقَامَ مَثْنَى وَ ذَكَرَ كَيْفِيَّةَ الْأَذَانِ ثُمَّ قَالَ جَبْرَئِيلُ ع لِلنَّبِيِّ ص يَا مُحَمَّدُ هَكَذَا أَذِّنْ لِلصَّلَاةِ.
And he-asws continued the Hadeeth of the Mi’raaj (ascension) with its length until he-asws said: ‘Allah-azwj Sent an Angel who had not been seen in the sky before that time nor (will he be seen after it). He proclaimed Azaan of double (sentences), and Iqama of double (sentences)’ – and he-asws mentioned the method of the Azaan – ‘Then Jibraeel-as said to the Prophet-saww: ‘O Muhammad-saww! Proclaim Azaan like that for the Salat’’.[215]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ الْأَذَانُ بِحَيَّ عَلَى خَيْرِ الْعَمَلِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ بِهِ أُمِرُوا أَيَّامَ أَبِي بَكْرٍ وَ صَدْراً مِنْ أَيَّامِ عُمَرَ ثُمَّ أَمَرَ عُمَرُ بِقَطْعِهِ وَ حَذْفِهِ مِنَ الْأَذَانِ وَ الْإِقَامَةِ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ إِذَا سَمِعَ عَوَامُّ النَّاسِ أَنَّ الصَّلَاةَ خَيْرُ الْعَمَلِ تَهَاوَنُوا بِالْجِهَادِ وَ تَخَلَّفُوا عَنْهُ.
And from Abu Ja’far-asws having said: ‘The Azaan was with (the phrase) ‘Hasten to best of the deeds’, in the era of Rasool-Allah-saww and they had been instructed with it in the days of (caliphate of) Abu Bakr, and most of the days of (caliphate of) Umar. Then Umar ordered with cutting it out and deleted it from the Azaan and the Iqama. It was said to him regarding that, so he said, ‘When the general people were to hear that the Salat is best of the deeds, they would be demeaning the Jihad and will stay back from it’’.[216]
وَ رُوِّينَا مِثْلَ هَذَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ عَنْهُ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لَوْ تَعْلَمُ أُمَّتِي مَا فِيهَا لَضَرَبَتْ عَلَيْهَا بِالسِّهَامِ الْأَذَانُ وَ الْغُدُوُّ إِلَى الْجُمُعَةِ وَ الصَّفُّ الْأَوَّلُ.
And we are reporting the likes of this from Ja’far Bin Muhammad-asws, and from him-asws, from his-asws forefathers-asws from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Three, had my-saww community known what is in it, they would strike upon it with the arrows – the Azaan, and the going to the Friday Salat, and the first row (in the Salat)’’.[217]
بيان: لعل المعنى أنهم كانوا ينازعون عليها حتى يحتاجوا إلى القرعة بالسهام لتعيين من يأتي بها و يحتمل أن يكون المراد المقاتلة بالسهام لكنه بعيد
Explanation – Perhaps the meaning is they should be disputing upon it until they would be needy to the drawing of lots with the arrows in order to assist the one who comes with it, and it is possible that the intent could be the fighting with the arrows, but it is far-fetched.
و يؤيد الأول مَا رَوَاهُ الشَّيْخُ فِي الْمَبْسُوطِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَوْ يَعْلَمُ النَّاسُ مَا فِي الْأَذَانِ وَ الصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَفَعَلُوا. و استدل به على أنه إذا تشاح الناس في الأذان أقرع بينهم.
And the first is supported by what is reported by the Sheykh in ‘Al Mabsout’, from the Prophet-saww having said: ‘Had the people known what is in the Azaan and the first row (of Salat),, then they cannot find except if they were to draw lots upon it, let them do so’; and one can evidence with it upon that when the people quarrel regarding the Azaan, let them draw lots between them.
55 الدَّعَائِمُ، قَالَ رَسُولُ اللَّهِ ص يُحْشَرُ الْمُؤَذِّنُونَ يَوْمَ الْقِيَامَةِ أَطْوَلَ النَّاسِ أَعْنَاقاً يُنَادُونَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ.
(The book) ‘Al Da’aim’ –
‘Rasool-Allah-saww said: ‘The Muezzins will be Resurrected on the Day of Qiyamah as being of tallest necks (pride), calling out with the testimony, ‘There is no god except Allah-azwj’’.[218]
وَ عَنْهُ ص أَنَّهُ رَغَّبَ النَّاسَ وَ حَثَّهُمْ عَلَى الْأَذَانِ وَ ذَكَرَ لَهُمْ فَضَائِلَهُ فَقَالَ بَعْضُهُمْ يَا رَسُولَ اللَّهِ لَقَدْ رَغَّبْتَنَا فِي الْأَذَانِ حَتَّى إِنَّا لَنَخَافُ أَنْ يَتَضَارَبَ عَلَيْهِ أُمَّتُكَ بِالسَّيُوفِ فَقَالَ أَمَا إِنَّهُ لَنْ يَعْدُوَ ضُعَفَاءَكُمْ.
And from him-saww having made the people desirous and urged them upon proclaiming the Azaan, and mentioned its merits to them. One of them said, ‘O Rasool-saww! You-saww have made us desirous regarding the Azaan to the extent what we are fearing your-saww community will be striking with the swords upon it!’ He-saww said: ‘Your weak ones will never leave it’’.[219]
بيان: لن يعدو ضعفاءكم أي لا يتجاوز عنهم إلى غيرهم و لا يرتكبه الأغنياء و الأشراف.
Explanation – ‘You weak ones will never leave it’ – i.e. it does not transgress from them to others, nor will it be performed by the rich and the nobles.
56 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَا آسَى عَلَى شَيْءٍ غَيْرِ أَنِّي وَدِدْتُ أَنِّي سَأَلْتُ رَسُولَ اللَّهِ ص الْأَذَانَ لِلْحَسَنِ وَ الْحُسَيْنِ ع.
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘I-asws have not regretted upon anything apart from I-asws would have loved to ask Rasool-Allah-azwj of proclaiming the Azaan (appointment) for Al-Hassan-asws and Al-Husayn-asws’’.[220]
بيان: الأسى الحزن و فيه ترغيب عظيم في الأذان حيث تمنى ع أن يسأل رسول الله ص أن يعين شبليه للأذان في حياته أو بعد وفاته أو الأعم.
Explanation – ‘The regret’ is the grief, and in it is mighty encouragement regarding the Azaan whereby he-asws wished to have asked Rasool-Allah-saww to appoint his-saww two grandsons-asws for the Azaan during his-saww lifetime, or after his-saww expiry, or the general.
57 الدَّعَائِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَذَانُ وَ الْإِقَامَةُ مَثْنَى مَثْنَى وَ تُفْرِدُ الشَّهَادَةَ فِي آخِرِ الْإِقَامَةِ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ مَرَّةً وَاحِدَةً.
(The book) ‘Al Da’aim’ –
‘From Abu Abdullah-asws having said: ‘The Azaan and the Iqama is double, double (phrases), and the testimony is individualised at the end of the Iqama, your saying, ‘There is no god except Allah-azwj’, one time’’.[221]
وَ عَنْ عَلِيٍّ ع قَالَ: يَسْتَقْبِلُ الْمُؤَذِّنُ الْقِبْلَةَ فِي الْأَذَانِ وَ الْإِقَامَةِ فَإِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَوَّلَ وَجْهَهُ يَمِيناً وَ شِمَالًا.
And from Ali-asws having said: ‘The Muezzin should face the Qiblah during the proclamations of the Azaan and the Iqama. When he says, ‘Hasten to the Salat! Hasten to the success!’, he should turn his face right and left’’.[222]
58 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: يُرَتَّلُ الْأَذَانُ وَ يُحْدَرُ الْإِقَامَةُ وَ لَا بُدَّ مِنْ فَصْلٍ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ بِصَلَاةٍ أَوْ بِغَيْرِ ذَلِكَ وَ أَقَلُّ مَا يُجْزِي فِي ذَلِكَ فِي صَلَاةِ الْمَغْرِبِ الَّتِي لَا صَلَاةَ قَبْلَهَا أَنْ يَجْلِسَ بَعْدَ الْأَذَانِ جَلْسَةً يَمَسُّ فِيهَا الْأَرْضَ بِيَدِهِ.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘Proclaim Azaan gradually, and proclaim the Iqama with quickness, and there is no escape from a gap being between the Azaan and the Iqama with either a Salat or with other than that, and the least of what would suffice regarding that regarding Al Maghrib Salat which there is no Salat before it, is that he should sit after the Azaan a sitting, touching the ground with his hand during it’’.[223]
59 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَا بَأْسَ بِالتَّطْرِيبِ فِي الْأَذَانِ إِذَا أَتَمَّ وَ بَيَّنَ وَ أَفْصَحَ بِالْأَلِفِ وَ الْهَاءِ.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘There is no problem with the singing in the Azaan when it is complete, and clear, and eloquent with the ‘Alif’ and the ‘Ha’ (letters)’’.[224]
بيان: رُوِيَ عَنِ الرَّسُولِ ص أَنَّهُ قَالَ: لَا يُؤَذِّنُ لَكُمْ مَنْ يُدْغِمُ الْهَاءَ قُلْتُ وَ كَيْفَ يَقُولُ قَالَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّا أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّا.
Explanation (Hadeeth only) – It is reported from the Rasool-saww having said: ‘He should not be proclaiming the Azaan for you, one who slurs the (letter) ‘Ha’’. I said, ‘And how does he say?’ He-asws said: ‘He says, ‘I testify there is no god except ‘Alla’! I testify Muhammad-saww is Rasool-saww of ‘Alla’’.
60 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: مَنْ أَذَّنَ وَ أَقَامَ صَلَّى خَلْفَهُ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ إِنْ أَقَامَ وَ لَمْ يُؤَذِّنْ صَلَّى خَلْفَهُ صَفٌّ مِنَ الْمَلَائِكَةِ وَ لَا بُدَّ فِي الْفَجْرِ وَ الْمَغْرِبِ مِنْ أَذَانٍ وَ إِقَامَةٍ فِي الْحَضَرِ وَ السَّفَرِ لِأَنَّهُ لَا تَقْصِيرَ فِيهِمَا.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘One who proclaims Azaan and Iqama, two rows of Angels pray Salat behind him; and if he proclaims Iqama and does not proclaim Azaan, one row of Angels prays Salat behind him; and there is no escape regarding al Fajr and Al Maghrib Salats from proclaiming Azaan and Iqama, during the staying and the travelling, because there is no reduction in these two’’.[225]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا بَأْسَ أَنْ يُصَلِّيَ الرَّجُلُ بِنَفْسِهِ بِلَا أَذَانٍ وَ لَا إِقَامَةٍ.
And from Ali-asws having said: ‘There is no problem if the man prays Salat by himself (alone) with neither an Azaan nor an Iqama’’.[226]
وَ عَنْهُ ع أَنَّهُ قَالَ: لَا بَأْسَ بِالْأَذَانِ قَبْلَ طُلُوعِ الْفَجْرِ وَ لَا يُؤَذَّنُ لِلصَّلَاةِ حَتَّى يَدْخُلَ وَقْتُهَا.
And from him-asws having said: ‘There is no problem with proclaiming Azaan before emergence of the dawn, and he should not proclaim Azaan for the Salaat until its time enters’’.[227]
61 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ لَمْ يَرَ بِالْكَلَامِ فِي الْأَذَانِ وَ الْإِقَامَةِ بَأْساً.
(The book) ‘Al Da’aim’ –
‘From Ali-asws, he-asws did not see any problem with the talking during the Azaan and the Iqama’’.[228]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع مِثْلَ ذَلِكَ إِلَّا أَنَّهُ قَالَ إِذَا قَالَ الْمُؤَذِّنُ قَدْ قَامَتِ الصَّلَاةُ حَرُمَ عَلَيْهِ الْكَلَامُ وَ عَلَى سَائِرِ أَهْلِ الْمَسْجِدِ إِلَّا أَنْ يَكُونُوا اجْتَمَعُوا مِنْ شَتَّى وَ لَيْسَ لَهُمْ إِمَامٌ.
And from Ja’far Bin Muhammad-asws similar to that, except he-asws said: ‘When the Muezzin says, ‘The Salat is being established’, the talking is prohibited unto him and unto rest of people of the Masjid, except if they happen to have gathered from various (places) and there isn’t any prayer leader for them’’.[229]
بيان: رَوَى الشَّيْخُ فِي الصَّحِيحِ عَلَى الظَّاهِرِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَتَكَلَّمُ فِي الْإِقَامَةِ قَالَ نَعَمْ فَإِذَا قَالَ الْمُؤَذِّنُ قَدْ قَامَتِ الصَّلَاةُ فَقَدْ حَرُمَ الْكَلَامُ عَلَى أَهْلِ الْمَسْجِدِ إِلَّا أَنْ يَكُونُوا اجْتَمَعُوا مِنْ شَتَّى وَ لَيْسَ لَهُمْ إِمَامٌ فَلَا بَأْسَ أَنْ يَقُولَ بَعْضُهُمْ لِبَعْضٍ تَقَدَّمْ يَا فُلَانُ.
Explanation – It is reported by the sheykh in ‘Al Saheeh’ (correct Hadeeth) upon the apparent, he said, ‘I asked Abu Abdullah-asws about the man talking during the Iqama. He-asws said: ‘Yes. When the Muezzin says, ‘The Salat is being established’, the talking is forbidden unto people of the Masjid except if they happen to have gathered from various places and there isn’t any prayer leader for them, so there is no problem if they say to each other, ‘Go ahead (and lead the Salat) O so and so!’’
62 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَا بَأْسَ أَنْ يُؤَذِّنَ الرَّجُلُ عَلَى غَيْرِ طُهْرٍ وَ يَكُونُ عَلَى طُهْرٍ أَفْضَلُ وَ لَا يُقِيمُ إِلَّا عَلَى طُهْرٍ.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘There is no problem if the man proclaims Azaan without being upon cleanliness, and him being upon cleanliness is better, and he cannot proclaim Iqama except if he is upon cleanliness’’.[230]
وَ عَنْهُ قَالَ: لَا يُؤَذِّنُ الرَّجُلُ وَ هُوَ جَالِسٌ إِلَّا مَرِيضٌ أَوْ رَاكِبٌ وَ لَا يُقِيمُ إِلَّا قَائِماً عَلَى الْأَرْضِ إِلَّا مِنْ عِلَّةٍ لَا يَسْتَطِيعُ مَعَهَا الْقِيَامَ.
And from him-asws having said: ‘The man cannot proclaim Azaan while he is seated except sick, or riding; and he cannot proclaim Iqama except standing upon the ground, except from an illness, the standing is not able due to it’’.[231]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا بَأْسَ أَنْ يُؤَذِّنَ الْمُؤَذِّنُ وَ يُقِيمَ غَيْرُهُ.
And from Ali-asws having said: ‘There is no problem if the Muezzin proclaims Azaan and somebody else proclaims Iqama’’.[232]
بيان: قال في المنتهى يجوز أن يتولى الأذان واحد و الإقامة آخر و قد روي أن أبا عبد الله ع كان يقيم بعد أذان غيره و يؤذن و يقيم غيره.
Explanation – He said in ‘Al Muntaha’, ‘It is allowed if someone is in charge of the Azaan and another in charge of the Iqama, and it is has been reported that Abu Abdullah-asws had proclaimed Iqama after Azaan by someone else, and he-asws had proclaimed Azaan and someone else proclaimed Iqama’.
63 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَ لَا إِقَامَةٌ.
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘There is neither Azaan nor Iqama upon the women’’.[233]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ تُؤَذِّنُ وَ تُقِيمُ قَالَ نَعَمْ وَ يُجْزِيهَا أَذَانُ الْمِصْرِ إِذَا سَمِعَتْهُ وَ إِنْ لَمْ تَسْمَعْهُ اكْتَفَتْ بِأَنْ تَشْهَدَ الشَّهَادَتَيْنِ.
And from Ja’far Bin Muhammad-asws having been asked about the woman proclaiming Azaan and Iqama. He-asws said: ‘Yes, and Azan of the city suffices her when she hears it, and if she has not heard it, she can suffice with testifying the two testimonies’’.[234]
وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا بَأْسَ بِأَنْ يُؤَذِّنَ الْعَبْدُ وَ الْغُلَامُ الَّذِي لَمْ يَحْتَلِمْ.
And from Ja’far Bin Muhammad-asws having said: ‘There is no problem with the slave, and the young boy who has yet to attain puberty proclaims Azaan’’.[235]
64 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مِنَ السُّحْتِ أَجْرُ الْمُؤَذِّنِ يَعْنِي إِذَا اسْتَأْجَرَهُ الْقَوْمُ لَهُمْ
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘From the ill-gotten gains are wages of the Muezzin, meaning when the people hire him for them’.
وَ قَالَ لَا بَأْسَ أَنْ يَجْرِيَ عَلَيْهِ مِنْ بَيْتِ الْمَالِ.
And he-asws said: ‘There is no problem if it (wages) were to flow upon him from the public treasury’’.[236]
65 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ سَمِعَ النِّدَاءَ وَ هُوَ فِي الْمَسْجِدِ ثُمَّ خَرَجَ فَهُوَ مُنَافِقٌ إِلَّا رَجُلٌ يُرِيدُ الرُّجُوعَ إِلَيْهِ أَوْ يَكُونُ عَلَى غَيْرِ طَهَارَةٍ فَيَخْرُجُ لِيَتَطَهَّرَ.
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘One who hears the call (Azaan) while he is in the Masjid, then he exits, he is a hypocrite, except a man intending to return to it, or he happens to be without cleanliness, so he goes out in order to cleanse’’.[237]
وَ عَنْهُ ع أَنَّهُ قَالَ: لِيُؤَذِّنْ لَكُمْ أَفْصَحُكُمْ وَ لْيَؤُمَّكُمْ أَفْقَهُكُمْ.
And from him-asws having said: ‘Let him proclaim Azaan for you all, your most eloquent, and let him lead the Salat, your most understanding one’’.[238]
66 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا أَذَانَ فِي نَافِلَةٍ وَ لَا بَأْسَ بِأَنْ يُؤَذِّنَ الْأَعْمَى إِذَا سُدِّدَ وَ قَدْ كَانَ ابْنُ أُمِّ مَكْتُومٍ يُؤَذِّنُ لِرَسُولِ اللَّهِ ص وَ هُوَ أَعْمَى.
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘There is no Azaan regarding an optional Salat, and there is no problem with the blind man proclaiming Azaan when he is guided (of the timing), and Ibn Umm Maktoum had proclaimed Azaan for Rasool-Allah-saww, and he was blind’’.[239]
67 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ رَأَى مِئْذَنَةً طَوِيلَةً فَأَمَرَ بِهَدْمِهَا وَ قَالَ لَا يُؤَذَّنُ عَلَى أَكْبَرَ مِنْ سَطْحِ الْمَسْجِدِ.
(The book) ‘Al Da’aim’ –
‘From Ali-asws saw a tall minaret, so he-asws ordered with demolishing it, and said: ‘The Azaan should not be proclaimed upon greater (taller) than roof of the Masjid’’.[240]
وَ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ وُلِدَ لَهُ مَوْلُودٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ لْيُقِمْ فِي الْيُسْرَى فَإِنَّ ذَلِكَ عِصْمَةٌ مِنَ الشَّيْطَانِ.
And from Ali-asws: ‘Rasool-Allah-saww said: ‘One a child is born for him, let him proclaim Azaan in his right ear and let him proclaim Iqama in the left, for that is a fortification from the Satan-la’’.[241]
وَ عَنْهُ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَغَوَّلَتْ لَكُمُ الْغِيلَانُ فَأَذِّنُوا بِالصَّلَاةِ.
And from him-asws having said: ‘Rasool-Allah-saww said: ‘When the ghouls roam around you, then proclaim Azaan with the Salat’’.[242]
68 فِقْهُ الرِّضَا، قَالَ ع إِنْ شَكَكْتَ فِي أَذَانِكَ وَ قَدْ أَقَمْتَ الصَّلَاةَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْإِقَامَةِ بَعْدَ مَا كَبَّرْتَ فَامْضِ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you doubt regarding your Azaan and the Salat is being established, continue; and if you doubt regarding the Iqama after (initial) Takbeer has been exclaimed, continue.
فَإِنِ اسْتَيْقَنْتَ أَنَّكَ تَرَكْتَ الْأَذَانَ وَ الْإِقَامَةَ ثُمَّ ذَكَرْتَ فَلَا بَأْسَ بِتَرْكِ الْأَذَانِ وَ تُصَلِّي عَلَى النَّبِيِّ وَ عَلَى آلِهِ ثُمَّ قُلْ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ
If you are certain you have left out the Azaan and Iqama, then you remembered, there is no problem with neglecting the Azaan and send Salawaat upon the Prophet-saww and upon his-saww Progeny-asws, then say, ‘The Iqama is being established! The Salat is being established!’
وَ قَالَ الْعَالِمُ مَنْ أَجْنَبَ ثُمَّ لَمْ يَغْتَسِلْ حَتَّى يُصَلِّيَ الصَّلَاةَ كُلَّهُنَّ فَذَكَرَ بَعْدَ مَا صَلَّى قَالَ فَعَلَيْهِ الْإِعَادَةُ يُؤَذِّنُ وَ يُقِيمُ ثُمَّ يَفْصِلُ بَيْنَ كُلِّ صَلَاتَيْنِ بِإِقَامَةٍ.
And the Scholar-asws said regarding someone who is with sexual impurity, then he does not wash until he prays the Salat, all of them, then he remembers after having prayed Salat. He-asws said: ‘Upon him is the repeating. He should proclaim Azaan and Iqama, then keep a gap between each of the two Salat with the Iqama’’.[243]
تبيين وَ رُوِيَ فِي الصَّحِيحِ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ شَكَّ فِي الْأَذَانِ وَ قَدْ دَخَلَ فِي الْإِقَامَةِ قَالَ يَمْضِي
Clarification (Ahadeeth only) – And it is reported in ‘Al Saheeh’ (correct Hadeeth), from Zurara who said, ‘I said to Abu Abdullah-asws, ‘A man doubts regarding the Azaan and he has already entered into the Iqama. He-asws said: ‘He should continue’.
قُلْتُ رَجُلٌ شَكَّ فِي الْأَذَانِ وَ الْإِقَامَةِ وَ قَدْ كَبَّرَ قَالَ يَمْضِي
I said, ‘A man doubts regarding the Azaan and the Iqama, and he has already exclaimed the (initial) Takbeer (of the Salat)’. He-asws said: ‘He should continue’.
وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ يَا زُرَارَةُ إِذَا خَرَجْتَ مِنْ شَيْءٍ ثُمَّ دَخَلْتَ فِي غَيْرِهِ فَشَكُّكَ لَيْسَ بِشَيْءٍ.
And he (the narrator) continued the Hadeeth up to he-asws said: ‘O Zurara! When you exit from something, then you enter into something else, so you doubt, it isn’t with anything (no consequence)’’.
وَ قَالَ فِي الذِّكْرَى رَوَى زَكَرِيَّا بْنُ آدَمَ عَنِ الرِّضَا ع إِنْ ذَكَرَ تَرْكَ الْإِقَامَةِ فِي الرَّكْعَةِ الثَّانِيَةِ وَ هُوَ فِي الْقِرَاءَةِ سَكَتَ.
And he said in ‘Al Zikra’, ‘It is reported by Zakariya Bin Adam, from Al-Reza-asws: ‘If he remembers having neglected the Iqama, in the second Cycle while he is in the recitation, he should be silent’’.
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ الصَّادِقِ ع فِي نَاسِي الْأَذَانِ وَ الْإِقَامَةِ وَ ذَكَرَ قَبْلَ أَنْ يَقْرَأَ فَلْيُصَلِّ عَلَى النَّبِيِّ ص وَ لْيُقِمْ وَ إِنْ كَانَ قَدْ قَرَأَ فَلْيُتِمَّ صَلَاتَهُ.
And it is reported by Muhammad Bin Muslim, from Al-Sadiq-asws regarding one who forgets the Azaan and the Iqama, and he remember before he recites, ‘Let him send Salawaat upon the Prophet, and let him stand’, and if he had recited, let him complete his Salat’’.
وَ رَوَى حُسَيْنُ بْنُ أَبِي الْعَلَاءِ عَنْهُ ع فَإِنْ ذَكَرَ أَنَّهُ لَمْ يُقِمْ قَبْلَ أَنْ يَقْرَأَ فَلْيُسَلِّمْ عَلَى النَّبِيِّ ص ثُمَّ يُقِيمُ وَ يُصَلِّي.
And it is reported by Husayn Bin Abu Al A’ala, from him-asws: ‘If he remembers he had not proclaimed Iqama before he has recited, let him greet unto the Prophet-saww, then he should proclaim Iqama and pray Salat’’.
رُوِيَ أَنَّ النَّبِيَّ ص شُغِلَ يَوْمَ الْخَنْدَقِ عَنْ أَرْبَعِ صَلَوَاتٍ حَتَّى ذَهَبَ مِنَ اللَّيْلِ مَا شَاءَ اللَّهُ فَأَمَرَ بِلَالًا فَأَذَّنَ وَ أَقَامَ فَصَلَّى الظُّهْرَ ثُمَّ أَمَرَهُ فَأَقَامَ فَصَلَّى الْعَصْرَ ثُمَّ أَمَرَهُ فَأَقَامَ فَصَلَّى الْمَغْرِبَ ثُمَّ أَمَرَهُ فَأَقَامَ فَصَلَّى الْعِشَاءَ.
It is reported that on the day of (battle of) Al Khandaq, the Prophet-saww was too pre-occupied from four Salats until it had gone from the night whatever Allah-azwj so Desired. He-saww instructed Bilal-ra, so he-ra proclaimed Azaan and Iqama, and he-saww prayed Al Zohr. Then he-saww instructed him-ra, so he-ra proclaimed Iqama, and he-saww prayed Al Asr. Then he-saww instructed him-ra, so he-ra proclaimed Iqama, and he-saww prayed Al Maghrib. Then he-saww instructed him-ra, so he-ra proclaimed Iqama, and he-saww prayed Al Isha’’.
رُوِيَ عَنْ مُوسَى بْنِ عِيسَى قَالَ: كَتَبْتُ إِلَيْهِ رَجُلٌ تَجِبُ عَلَيْهِ إِعَادَةُ الصَّلَاةِ أَ يُعِيدُهَا بِأَذَانٍ وَ إِقَامَةٍ فَكَتَبَ يُعِيدُهَا بِإِقَامَةٍ.
It is reported from Musa Bin Isa who said, ‘I wrote to him-asws, ‘A man, repeating the Salat is obligated upon him, should be repeat it with Azaan and Iqama?’ He-asws wrote: ‘He should repeat it with Iqama’’.
69 السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ التَّثْوِيبِ الَّذِي يَكُونُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَقَالَ مَا نَعْرِفُهُ.
(The book) ‘Al Saraair’ – Copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Al Abbas Bin Marouf, from Abdullah Bin Al Mugheira, from Muawiya Bin Wahb who said,
‘I asked Abu Abdullah-asws about the ‘Tasweeb’ which happens between the Azaan and the Iqama. He-asws said: ‘We-asws do not recognise it’’.[244]
بيان: الظاهر أن المراد بالتثويب قول الصلاة خير من النوم كما هو المشهور بين الأصحاب.
Explanation – The apparent is that the intent with the ‘Tasweeb’ are words, ‘The Salat is better than the sleep’, like what is well-known between the companions.
70 السَّرَائِرُ، نَقْلًا مِنْ كِتَابِ النَّوَادِرِ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَبِي يُنَادِي فِي بَيْتِهِ الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ وَ لَوْ رَدَّدْتَ ذَلِكَ لَمْ يَكُنْ بِهِ بَأْسٌ.
(The book) ‘Al Saraair’ – copying from the book ‘Al Nawadir’ of Muhammad Bin Ali Bin Mahboub, from Al-Husayn Bin Saeed, from Fazala, from Al A’la, from Muhammad,
‘From Abu Ja’far-asws having said: ‘My-asws said: ‘My-asws father-asws would call out in his-asws house: ‘The Salat is better than the sleep’, and if you were to repeat that, there would be no problem with it’’.[245]
بيان: حمله الأصحاب على التقية.
Explanation – The companions carry it upon the Taqiyyah (dissimulation).
71 الْعِلَلُ، عَنْ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدِ بْنِ عُبْدُوسٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ص وَ حَضَرَتِ الصَّلَاةُ أَذَّنَ جَبْرَئِيلُ وَ أَقَامَ الصَّلَاةَ فَقَالَ يَا مُحَمَّدُ تَقَدَّمْ
(The book) ‘Al Ilal’ – from Abdul Wahid Bin Muhammad Bin Ubdous, from Ali Bin Muhammad Bin Quteyba, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘When there was an ascension with Rasool-Allah-saww and the Salat presented, Jibraeel-as proclaimed Azaan and Iqama of the Salat. He-as said: ‘O Muhammad-saww! Proceed (to lead)’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص تَقَدَّمْ يَا جَبْرَئِيلُ
Rasool-Allah-saww said to him: ‘You-as go ahead, O Jibraeel-as!’
فَقَالَ لَهُ إِنَّا لَا نَتَقَدَّمُ عَلَى الْآدَمِيِّينَ مُنْذُ أُمِرْنَا بِالسُّجُودِ لآِدَمَ ع.
He-as said to him-saww: ‘We (Angels) cannot advance upon the Adamites (Human beings) sin we had been Commanded with doing Sajdah to Adam-as’’.[246]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْقَطَّانِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ السُّكَّرِيِّ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْغَلَابِيِّ عَنْ عُمَرَ بْنِ عِمْرَانَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْعَبْسِيِّ عَنْ جَبَلَةَ الْمَكِّيِّ عَنْ طَاوُسٍ الْيَمَانِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ الرَّابِعَةِ أَذَّنَ جَبْرَئِيلُ وَ أَقَامَ مِيكَائِيلُ ثُمَّ قِيلَ لِي ادْنُ يَا مُحَمَّدُ فَتَقَدَّمْتُ فَصَلَّيْتُ بِأَهْلِ السَّمَاءِ الرَّابِعَةِ.
And from him, from Ahmad Bin Al-Hassan Al Qattan, from Al-Hassan Bin Ali Al Sukary, from Muhammad Bin Zakariya Al Galaby, from Umar Bin Imran, from Ubeydullah Bin Musa Al Absy, from Jabalah Al Makky, from Tawoos Al Yamani, from Ibn Abbas,
‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the fourth sky, Jibraeel-as proclaimed Azaan and Mikaeel-as proclaimed Iqama. Then he-as said to me-saww: ‘Proclaim Azaan, O Muhammad-saww!’ I-saww proceeded and prayed Salat (leading) people of the fourth sky’’.[247]
72 قُرْبُ الْإِسْنَادِ، عَنْ مُحَمَّدِ بْنِ عِيسَى وَ الْحَسَنِ بْنِ طَرِيفٍ وَ عَلِيِّ بْنِ إِسْمَاعِيلَ كُلِّهِمْ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي خَرَجَ رَسُولُ اللَّهِ ص لِصَلَاةِ الصُّبْحِ وَ بِلَالٌ يُقِيمُ وَ إِذَا عَبْدُ اللَّهِ بْنُ القسب [الْقَشَبِ] يُصَلِّي رَكْعَتَيِ الْفَجْرِ فَقَالَ لَهُ النَّبِيُّ ص يَا ابْنَ القسب [الْقَشَبِ] أَ تُصَلِّي الصُّبْحَ أَرْبَعاً
(The book) ‘Qurb Al Isnad’ – from Muhammad Bin Isa and Al-Hassan Bin Tareyf, and Ali Bin Ismail all of them from Hammad Bin Isa who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Rasool-Allah-saww went out for the morning Salat and Bilal-ra was proclaiming Iqama, and there Abdullah Bin Al Qashab was praying two Cycles of Al Fajr Salat. The Prophet-saww said to him: ‘O Ibn Al Qashab! Are you praying four (Cycles) of the morning (Salat)?’
قَالَ ذَلِكَ لَهُ مَرَّتَيْنِ أَوْ ثَلَاثَةً.
He-saww said that to him twice or thrice’’.[248]
وَ مِنْهُ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ جَدِّهِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَرَكَ رَكْعَتَيِ الْفَجْرِ حَتَّى دَخَلَ الْمَسْجِدَ وَ الْإِمَامُ قَدْ قَامَ فِي صَلَاتِهِ كَيْفَ يَصْنَعُ
And from him, from Abdullah Bin Al-Hassan, from his grandfather,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws, he said, ‘I asked him-asws about a man who neglects two Cycles of Al Fajr Salat until he enters the Masjid and the prayer leader is standing in his Salat, ‘How should he deal with it?’
قَالَ يَدْخُلُ فِي صَلَاةِ الْقَوْمِ وَ يَدَعُ الرَّكْعَتَيْنِ فَإِذَا ارْتَفَعَ النَّهَارُ قَضَاهُمَا.
He-asws said: ‘He should enter into Salat of the people and leave the two Cycles (of his own). When the day rises, he can fulfil these two (Cycles)’’.[249]
73 كِتَابُ الْعِلَلِ، لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ قَالَ: عِلَّةُ الْأَذَانِ أَنْ تُكَبِّرَ اللَّهَ وَ تُعَظِّمَهُ وَ تُقِرَّ بِتَوْحِيدِ اللَّهِ وَ بِالنُّبُوَّةِ وَ الرِّسَالَةِ وَ تَدْعُوَ إِلَى الصَّلَاةِ وَ تَحُثَّ عَلَى الزَّكَاةِ وَ مَعْنَى الْأَذَانِ الْإِعْلَامُ لِقَوْلِ اللَّهِ تَعَالَى وَ أَذانٌ مِنَ اللَّهِ وَ رَسُولِهِ إِلَى النَّاسِ أَيْ إِعْلَامٌ
(The book) ‘Kitab Al Ilal’ of Muhammad Bin Ali Bin Ibrahim Bin Hashim who said,
‘Reason of the Azaan is that you exclaim Greatness of Allah-azwj and Magnify Him-azwj, and you acknowledge with Oneness of Allah-azwj and with the Prophet-hood and the Message, and you call to the Salat and urge upon the Zakat; and meaning of the Azaan is a notification, due to Words of Allah-azwj the Exalted: And a proclamation from Allah and His Rasool to the people [9:3] – i.e. a notification.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كُنْتُ أَنَا الْأَذَانَ فِي النَّاسِ بِالْحَجِّ وَ قَوْلُهُ وَ أَذِّنْ فِي النَّاسِ بِالْحَجِ أَيْ أَعْلِمْهُمْ وَ ادْعُهُمْ
And Amir Al-Momineen-asws said: ‘I-asws was the proclaimer (Azaan) among the people in Al Hajj, and His-azwj Words: And proclaim among the people with the (performance of) Hajj. [22:27]’ – i.e. their notifier and their caller. (This paragraph is Hadeeth)
فَمَعْنَى اللَّهُ أَنَّهُ يُخْرِجُ الشَّيْءَ مِنْ حَدِّ الْعَدَمِ إِلَى حَدِّ الْوُجُودِ وَ يَخْتَرِعُ الْأَشْيَاءَ لَا مِنْ شَيْءٍ وَ كُلُّ مَخْلُوقٍ دُونَهُ يَخْتَرِعُ الْأَشْيَاءَ مِنْ شَيْءٍ إِلَّا اللَّهُ فَهَذَا مَعْنَى اللَّهُ وَ ذَلِكَ فَرْقٌ بَيْنَهُ وَ بَيْنَ الْمُحْدَثِ
The meaning of Allah-azwj is that He-azwj Extracts the ting from the limit of non-existence to the limit of existence, and He-azwj Originates the things, not from a thing, and all Created beings besides Him-azwj originate the things from a thing, except Allah-azwj. So this is the Meaning of Allah-azwj. So this is the difference between Him-azwj and the occurrence.
وَ مَعْنَى أَكْبَرُ أَيْ أَكْبَرُ مِنْ أَنْ يُوصَفَ فِي الْأَوَّلِ وَ أَكْبَرُ مِنْ كُلِّ شَيْءٍ لَمَّا خَلَقَ الشَّيْءَ
And the meaning of ‘Greatest’ – i.e. Greater than being described, firstly, and greater than all things when He-azwj Created the things.
وَ مَعْنَى قَوْلِهِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ إِقْرَارٌ بِالتَّوْحِيدِ وَ نَفْيُ الْأَنْدَادِ وَ خَلْعُهَا وَ كُلُّ مَا يُعْبَدُ مِنْ دُونِ اللَّهِ
And the meaning of his (Muezzin’s) words, ‘I testify there is no god except Allah-azwj’, is an acknowledgment with the Oneness and negation of the idols and vacating them, and all what is worshipped from besides Allah-azwj.
وَ مَعْنَى أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ إِقْرَارٌ بِالرِّسَالَةِ وَ النُّبُوَّةِ وَ تَعْظِيمٌ لِرَسُولِ اللَّهِ ص وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ رَفَعْنا لَكَ ذِكْرَكَ أَيْ تُذْكَرُ مَعِي إِذَا ذُكِرْتُ
And meaning of, ‘I testify Muhammad-saww Rasool-saww of Allah-azwj’, is an acknowledgment with the Message and the Prophet-hood, and reverence of Rasool-Allah (s.aw.), and that is Word of Allah-azwj Mighty and Majestic: And We Raised your Zikr for you? [94:4] – i.e. your-saww mention is with Mine-azwj whenever I-azwj am mentioned.
وَ مَعْنَى حَيَّ عَلَى الصَّلَاةِ أَيْ حَثٌّ عَلَى الصَّلَاةِ
And meaning of ‘Hasten to the Salat’, i.e. urging upon the Salat.
وَ مَعْنَى حَيَّ عَلَى الْفَلَاحِ أَيْ حَثٌّ عَلَى الزَّكَاةِ
And meaning of ‘Hasten to the success’, i.e. urging upon the Zakat.
وَ قَوْلِهِ حَيَّ عَلَى خَيْرِ الْعَمَلِ أَيْ حَثٌّ عَلَى الْوَلَايَةِ وَ عِلَّةُ أَنَّهَا خَيْرُ الْعَمَلِ أَنَّ الْأَعْمَالَ كُلَّهَا بِهَا تُقْبَلُ
And his words, ‘Hasten to best of the deeds’ – i.e. urging upon the Wilayah, and reason that it is best of the deeds is that the deeds, all of them are Accepted due to it.
اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ فَأَلْقَى مُعَاوِيَةُ مِنْ آخِرِ الْأَذَانِ مُحَمَّدٌ رَسُولُ اللَّهِ فَقَالَ أَ مَا يَرْضَى مُحَمَّدٌ أَنْ يُذْكَرَ فِي أَوَّلِ الْأَذَانِ حَتَّى يُذْكَرَ فِي آخِرِهِ
Allah-azwj is Greatest! Allah (s.w.t) is Greatest! There is no god except Allah-azwj. Muhammad-saww is Rasool-saww of Allah-azwj. Muawiya threw it out from end of the Azaan (the phrase) ‘Muhammad-saww is Rasool-saww of Allah-azwj’. He said, ‘Isn’t Muhammad-saww satisfied to be mentioned in the beginning of the Azaan until he-saww is being mentioned in its end (as well)?’
وَ مَعْنَى الْإِقَامَةِ هِيَ الْإِجَابَةُ وَ الْوُجُوبُ وَ مَعْنَى كَلِمَاتِهَا فَهِيَ الَّتِي ذَكَرْنَاهَا فِي الْأَذَانِ وَ مَعْنَى قَدْ قَامَتِ الصَّلَاةُ أَيْ قَدْ وَجَبَتِ الصَّلَاةُ وَ حَانَتْ وَ أُقِيمَتْ
And meaning of the Iqama, it is the answering and the obligation, and meaning of its phrases, these are which we have mentioned in the Azaan, and meaning of ‘The Salat is being established’, i.e. the Salat is obligated, its time has come, and it is being established.
وَ أَمَّا الْعِلَّةُ فِيهَا فَقَالَ الصَّادِقُ ع إِذَا أَذَّنْتَ وَ صَلَّيْتَ صَلَّى خَلْفَكَ صَفٌّ مِنَ الْمَلَائِكَةِ وَ إِذَا أَذَّنْتَ وَ أَقَمْتَ صَلَّى خَلْفَكَ صَفَّانِ مِنَ الْمَلَائِكَةِ وَ لَا يَجُوزُ تَرْكُ الْأَذَانِ إِلَّا فِي صَلَاةِ الظُّهْرِ وَ الْعَصْرِ وَ الْعَتَمَةِ يَجُوزُ فِي هَذِهِ الثَّلَاثِ الصَّلَوَاتِ إِقَامَةٌ بِلَا أَذَانٍ وَ الْأَذَانُ أَفْضَلُ وَ لَا تَجْعَلْ ذَلِكَ عَادَةً
As for the reason regarding it, Al-Sadiq-asws said: ‘Whenever you proclaim Azaan and a row of Angels prays behind you, and when you proclaim Azaan and Iqama, two rows of Angels pray behind you; and it is not allowed to neglect the Azaan except in Al Zohr, and Al Asr, and Al Atma (Al Isha) Salats, it is allowed in these three Salat, an Iqama without Azaan, and proclaiming the Azaan is better, and do not make that a habit.
وَ لَا يَجُوزُ تَرْكُ الْأَذَانِ وَ الْإِقَامَةِ فِي صَلَاةِ الْمَغْرِبِ وَ صَلَاةِ الْفَجْرِ وَ الْعِلَّةُ فِي ذَلِكَ أَنَّ هَاتَيْنِ الصَّلَاتَيْنِ تَحْضُرُهُمَا مَلَائِكَةُ اللَّيْلِ وَ مَلَائِكَةُ النَّهَارِ.
And it is not allowed to neglect the Azaan and the Iqama in Salat Al Maghrib, and Salat Al Fajr, and the reason regarding that is these two Salats are attended by Angels of the night and Angels of the day’ (these two paragraphs are a Hadeeth)’’.[250]
74 جَامِعُ الشَّرَائِعِ، لِلشَّيْخِ يَحْيَى بْنِ سَعِيدٍ قَدْ كَانَ أَبُو عَبْدِ اللَّهِ ع يُقِيمُ وَ يُؤَذِّنُ غَيْرُهُ.
(The book) ‘Jamie Al Sharaie’ of the Sheykh Yahya Bin Saeed,
‘Abu Abdullah-asws had proclaimed Iqama at the Azaan proclaimed by someone else’’.[251]
وَ رُوِيَ أَنَّ الْإِنْسَانَ إِذَا دَخَلَ الْمَسْجِدَ وَ فِيهِ مَنْ لَا يَقْتَدِي بِهِ وَ خَافَ فَوْتَ الصَّلَاةِ بِالاشْتِغَالِ بِالْأَذَانِ وَ الْإِقَامَةِ يَقُولُ حَيَّ عَلَى خَيْرِ الْعَمَلِ دَفْعَتَيْنِ لِأَنَّهُ تَرَكَهُ.
And it is reported that when the human being enters the Masjid and in it is someone he cannot be led by and he fears missing the Salat due to being pre-occupied with the Azaan and the Iqama, he should say, ‘Hasten to best of the deeds!’, twice, because he has neglected it’’.[252]
قَالَ وَ رُوِيَ أَنَّ رَفْعَ الصَّوْتِ بِالْأَذَانِ فِي الْمَنْزِلِ يَنْفِي الْأَمْرَاضَ وَ يُنْمِي الْوَلَدَ.
He said, ‘It is reported, ‘Raising the voice with the Azaan in the house negates the sicknesses and develops the child’’.[253]
75 كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَدْرَكْتَ الْجَمَاعَةَ وَ قَدِ انْصَرَفَ الْقَوْمُ وَ وَجَدْتَ الْإِمَامَ مَكَانَهُ وَ أَهْلَ الْمَسْجِدِ قَبْلَ أَنْ يَنْصَرِفُوا أَجْزَأَكَ أَذَانُهُمْ وَ إِقَامَتُهُمْ فَاسْتَفْتِحِ الصَّلَاةَ لِنَفْسِكَ
The book of Zayd Bin Narsy – from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws having said: ‘When you come across the congregation (Salat) and the people are dispersing and you find the prayer leader being in his place, and before people of the Masjid leave, their Azaan and their Iqama will suffice you, so begin the Salat for yourself.
وَ إِذَا وَافَيْتَهُمْ وَ قَدِ انْصَرَفُوا عَنْ صَلَاتِهِمْ وَ هُمْ جُلُوسٌ أَجْزَأَ إِقَامَةٌ بِغَيْرِ أَذَانٍ وَ إِنْ وَجَدْتَهُمْ وَ قَدْ تَفَرَّقُوا خَرَجَ بَعْضُهُمْ عَنِ الْمَسْجِدِ فَأَذِّنْ وَ أَقِمْ لِنَفْسِكَ.
And when you arrive to them and they have dispersed from their Salat and they are seated, an Iqama suffices without Azaan; and if you find them and they have separated, some of them having exited from the Masjid, then proclaim Azaan and Iqama for yourself’’.[254]
76 كِتَابُ النَّرْسِيِّ، قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مِنَ السُّنَّةِ التَّرْجِيعُ فِي أَذَانِ الْفَجْرِ وَ أَذَانِ الْعِشَاءِ الْآخِرَةِ أَمَرَ رَسُولُ اللَّهِ ص بِلَالًا أَنْ يُرَجِّعَ فِي أَذَانِ الْغَدَاةِ وَ أَذَانِ الْعِشَاءِ إِذَا فَرَغَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ عَادَ فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ حَتَّى يُعِيدَ الشَّهَادَتَيْنِ ثُمَّ يَمْضِي فِي أَذَانِهِ ثُمَّ لَا يَكُونُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ إِلَّا جَلْسَةٌ.
(The book) ‘Kitab Al Narsy’ –
‘I heard Abu Abdullah-asws saying: ‘From the Sunnah is the repeating in Azaan of Al Fajr, and Azaan of Al Isha the last. Rasool-Allah-saww had instructed Bilal-ra to repeat in the morning Azaan and Azaan of Al Isha. When he-ra was free, he-ra testified that Muhammad-saww is Rasool-saww of Allah-azwj, he-ra reverted. He-ra said, ‘I-ra testify there is no god except Allah-azwj’, until he-ra had repeated the two testimonies. Then he-ra continued in his-ra Azaan; then there does not happen to be anything between the Azaan and the Iqama except sitting’’.[255]
وَ مِنْهُ عَنْ أَبِي الْحَسَنِ مُوسَى ع أَنَّهُ سَمِعَ الْأَذَانَ قَبْلَ طُلُوعِ الْفَجْرِ فَقَالَ شَيْطَانٌ ثُمَّ سَمِعَهُ عِنْدَ طُلُوعِ الْفَجْرِ فَقَالَ الْأَذَانُ حَقّاً.
And from him,
‘From Abu Al-Hassan Musa-asws having heard the Azaan before the emergence of dawn so he-asws said: ‘Satan-la!’ Then he-asws heard at the emergence of dawn. He-asws said: ‘The true Azaan!’’[256]
وَ مِنْهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الْأَذَانِ قَبْلَ طُلُوعِ الْفَجْرِ
And from him,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the Azaan before the emergence of dawn’.
فَقَالَ لَا إِنَّمَا الْأَذَانُ عِنْدَ طُلُوعِ الْفَجْرِ أَوَّلَ مَا يَطْلُعُ
He-asws said: ‘No! But rather the Azaan at the emergence of dawn is at the beginning of its emergence’.
قُلْتُ فَإِنْ كَانَ يُرِيدُ أَنْ يُؤَذِّنَ النَّاسَ بِالصَّلَاةِ وَ يُنَبِّهَهُمْ
I said, ‘Supposing he intended to proclaim to the people with the Salat and alerting them (waking them up)?’
قَالَ فَلَا يُؤَذِّنْ وَ لَكِنْ لِيَقُلْ وَ يُنَادِي بِ الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ يَقُولُهَا مِرَاراً وَ إِذَا طَلَعَ الْفَجْرُ أَذَّنَ فَلَمْ يَكُنْ بَيْنَهُ وَ بَيْنَ أَنْ يُقِيمَ إِلَّا جَلْسَةٌ خَفِيفَةٌ بِقَدْرِ الشَّهَادَتَيْنِ وَ أَخَفَّ مِنْ ذَلِكَ.
He-asws said: ‘He should not proclaim Azaan, but let him says and call out with, ‘The Salat is better than the sleep!’ The Salat is better than the sleep!’, saying it repeatedly; and when the dawn emerges, he should proclaim Azaan. There should not be between it and him proclaiming Iqama except sitting lightly by a measurement of the two testimonies (being recited), and lighter than that!’’[257]
وَ مِنْهُ عَنْ أَبِي الْحَسَنِ ع قَالَ: الصَّلَاةُ خَيْرٌ مِنَ النَّوْمِ بِدْعَةُ بَنِي أُمَيَّةَ وَ لَيْسَ ذَلِكَ مِنْ أَصْلِ الْأَذَانِ وَ لَا بَأْسَ إِذَا أَرَادَ الرَّجُلُ أَنْ يُنَبِّهَ النَّاسَ لِلصَّلَاةِ أَنْ يُنَادِيَ بِذَلِكَ وَ لَا يَجْعَلْهُ مِنْ أَصْلِ الْأَذَانِ فَإِنَّا لَا نَرَاهُ أَذَاناً.
And from him,
‘From Abu Al-Hassan-asws having said: ‘(The phrase) ‘The Salat is better than the sleep’ is an innovation by the clan of Umayya, and that isn’t from the original of the Azaan, and there is no problem when the man wants to wake the people up for the Salat that he calls out with that, and he should not make it from the original Azaan, for we-asws do not view it as being Azaan’’.[258]
باب 36 حكاية الأذان و الدعاء بعده
CHAPTER 36 – NARRATIVE OF THE AZAAN AND THE SUPPLICATION AFTER IT
1- ثَوَابُ الْأَعْمَالِ، وَ مَجَالِسُ الصَّدُوقِ، وَ الْعُيُونُ، عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبَّاسٍ مَوْلَى الرِّضَا عَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَالَ حِينَ يَسْمَعُ أَذَانَ الصُّبْحِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِقْبَالِ نَهَارِكَ وَ إِدْبَارِ لَيْلِكَ وَ حُضُورِ صَلَوَاتِكَ وَ أَصْوَاتِ دُعَائِكَ وَ تَسْبِيحِ مَلَائِكَتِكَ أَنْ تَتُوبَ عَلَيَ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ- وَ قَالَ مِثْلَ ذَلِكَ إِذَا سَمِعَ أَذَانَ الْمَغْرِبِ ثُمَّ مَاتَ مِنْ يَوْمِهِ أَوْ مِنْ لَيْلِهِ تِلْكَ كَانَ تَائِباً.
(The book) ‘Sawaab Al Amaal’, and ‘Majaalis’ of Al Sadouq’, and ‘Al Uyoun’ – from his father, from Sa’d Bin Abdullah, from Muhammad Bin Isa,
‘From Abbas, a slave of Al-Reza-asws, from Al-Reza-asws, he said, ‘I heard him-asws saying: ‘One who says when he hears the morning Azaan, ‘O Allah-azwj! I ask You-azwj at the coming of Your‑azwj day and turning back of Your-azwj night, and presence of Your-azwj Salat and voices supplicating to You-azwj, and glorification by Your-azwj Angels, Turn to me, surely You-azwj are the oft-Turning, the Merciful’, and says like that when he hears the Maghrib Azaan, then he dies during his day or that day of his, he would be penitent’’.[259]
فَلَاحُ السَّائِلِ، بِإِسْنَادِهِ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحَسَنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنْ أَحْمَدَ بْنِ هُلَيْلٍ الْكَرْخِيِّ عَنِ الْعَبَّاسِ الشَّامِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ كَانَ جَعْفَرُ بْنُ مُحَمَّدٍ ع يَقُولُ مَنْ قَالَ حِينَ يَسْمَعُ أَذَانَ الصُّبْحِ وَ أَذَانَ الْمَغْرِبِ هَذَا الدُّعَاءَ ثُمَّ مَاتَ مِنْ يَوْمِهِ أَوْ مِنْ لَيْلَتِهِ كَانَ تَائِباً وَ هُوَ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِقْبَالِ لَيْلِكَ- إِلَى آخِرِ الدُّعَاءِ.
(The book) ‘Falah Al Sail’ – by his chain, from Haroun Bin Musa, from Muhammad Bin Hammam, from Al-Hassan Bin Ahmad Al Maliky, from Ahmad Bin Huleyl Al Karkhy, from Al Abbas Al Shamy,
‘From Abu Al-Hassan Musa-asws said: ‘Ja’far-asws Bin Muhammad-asws had said: ‘One who says this supplication when he hears the morning Azaan and Al-Maghrib Azaan, then he dies from his day or from his night, he would be penitent, and it is, ‘O Allah-azwj! I ask You-azwj by the coming of Your-azwj night’ – up to end of the supplication’’.[260]
مِصْبَاحُ الشَّيْخِ، أَذِّنْ لِلْمَغْرِبِ وَ قُلْ وَ ذَكَرَ الدُّعَاءَ.
(The book) ‘Misbah’ of the Sheykh: ‘Proclaim Azaan of Al-Maghrib and say’ – and he-asws mentioned the supplication’’.[261]
2- دَعَوَاتُ الرَّاوَنْدِيِّ، شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع الْفَقْرَ فَقَالَ أَذِّنْ كُلَّمَا سَمِعْتَ الْأَذَانَ كَمَا يُؤَذِّنُ الْمُؤَذِّنُ.
(The book) ‘Dawaat’ of Al Rawandy –
‘A man complained to Abu Abdullah-asws of the poverty. He-asws said: ‘Proclaim Azaan every time you hear the Azaan just as the Muezzin proclaims’’.[262]
3- الْمَكَارِمُ إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ فَقُلْ مِثْلَ ذَلِكَ وَ إِذَا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقُلْ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص أَكْتَفِي بِهِمَا عَنْ كُلِّ مَنْ أَبَى وَ جَحَدَ وَ أُعِينُ بِهِمَا مَنْ أَقَرَّ وَ شَهِدَ-
(The book) ‘Al Makarim’ –
‘When the Muezzin says, ‘Allah-azwj is Greatest’, say like that; and when he says, ‘I testify there is no god except Allah-azwj’, and ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, say, ‘And I (also) testify there is no god except Allah-azwj, and I testify Muhammad-saww is Rasool-Allah‑saww. I suffice with these two (phrases) from every one who refuses and rejects, and I assist with these the one who acknowledges and testifies’.
وَ قَدْ رُوِيَ أَنَّ الْمُؤَذِّنَ إِذَا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقُلْ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ اللَّهُمَّ اجْعَلْ عَمَلِي بِرّاً وَ مَوَدَّةَ آلِ مُحَمَّدٍ فِي قَلْبِي مُسْتَقِرّاً وَ أَدِرَّ عَلَيَّ الرِّزْقَ دَرّاً-
And it is reported: ‘When the Muezzin says, ‘I testify Muhammad-saww is Rasool-saww of Allah‑azwj’, say, ‘May Allah-azwj Send Salawaat upon him-saww and his-saww goodly Progeny-asws, the Purified ones. O Allah-azwj! Make my deed to be righteousness and affection to Progeny‑asws of Muhammad-saww settled in my heart pour the sustenance upon me with a pouring!’
وَ إِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ فَقُلْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
And when he says, ‘Hasten to the Salat! Hasten to the success!’, say, ‘There is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent!’’[263]
الْآدَابُ الدِّينِيَّةُ، مِثْلَهُ وَ زَادَ فِيهِ وَ يَقُولُ عِنْدَ قَوْلِ حَيَّ عَلَى خَيْرِ الْعَمَلِ مَرْحَباً بِالْقَائِلِينَ عَدْلًا وَ بِالصَّلَاةِ مَرْحَباً وَ أَهْلًا.
(The book) ‘Al Aadaab Al Diniya’ –
‘Similar to it, and there is an increase in it, and he should say at the words, ‘Hasten to best of the deeds’, ‘Welcome to the speakers of justice and the Salat! Welcome, and hello!’’[264]
بيان قَالَ فِي الْفَقِيهِ كَانَ ابْنُ النَّبَّاحِ يَقُولُ فِي أَذَانِهِ حَيَّ عَلَى خَيْرِ الْعَمَلِ حَيَّ عَلَى خَيْرِ الْعَمَلِ- فَإِذَا رَآهُ عَلِيٌّ ع قَالَ مَرْحَباً بِالْقَائِلِينَ إِلَى آخِرِهِ.
Explanation – He said in (the book) ‘Al-Faqeeh’, ‘Ibn Nabbah (Muezzin of Ali-asws Bin Abu Talib‑asws) was saying in his Azaan, ‘Hasten to best of the deeds! Hasten to best of the deeds!’ When Ali‑asws said him, he-asws said: ‘Welcome to the speakers’ – up to its end’’.
4- مَجَالِسُ الصَّدُوقِ، وَ الْمَكَارِمُ، رُوِيَ أَنَّ مَنْ سَمِعَ الْأَذَانَ فَقَالَ كَمَا يَقُولُ الْمُؤَذِّنُ زِيدَ فِي رِزْقِهِ.
(The book) ‘Majaalis’ of Al Sadouq, and ‘Al Makarim’ –
‘It is reported: ‘The one who hears the Azaan, so he says just as what the Muezzin says, will have an increase in his sustenance’’.[265]
5- ثَوَابُ الْأَعْمَالِ، وَ الْمَجَالِسُ، لِلصَّدُوقِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْحَارِثِ بْنِ مُغِيرَةَ النَّضْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ قَالَ: مَنْ سَمِعَ الْمُؤَذِّنَ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقَالَ مُصَدِّقاً مُحْتَسِباً وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ أَكْتَفِي بِهِمَا عَنْ كُلِّ مَنْ أَبَى وَ جَحَدَ وَ أُعِينُ بِهِمَا مَنْ أَقَرَّ وَ شَهِدَ كَانَ لَهُ مِنَ الْأَجْرِ عَدَدُ مَنْ أَنْكَرَ وَ جَحَدَ وَ عَدَدُ مَنْ أَقَرَّ وَ شَهِدَ.
(The book) ‘Sawaab Al Amaal’, and ‘Al Majaalis’ of Al Sadouq – from his father, from Abdullah Bin Ja’far Al Himeyri, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Jameel Bin Salih, from Al Haris Bin Mugheira Al Nazry,
‘From Abu Abdullah Al Sadiq-asws: ‘One who hears the Muezzin saying, ‘I testify there is no god except Allah-azwj’, and ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, so he says in ratification, anticipation, ‘And I (also) testify there is no god except Allah-azwj, and Muhammad‑saww is Rasool-saww of Allah-azwj! I suffice with these two (phrases) from every one who refuses and rejects, and I assist with these two the one who acknowledges and testifies’, there would be for him the Recompense of the number of the ones who deny and reject, and the number of the ones who acknowledge and testify’’.[266]
6- الْعِلَلُ، عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْأَسَدِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ النَّخَعِيِّ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ النَّوْفَلِيِّ عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ سَمِعْتَ الْأَذَانَ وَ أَنْتَ عَلَى الْخَلَاءِ فَقُلْ مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ وَ لَا تَدَعْ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ فِي تِلْكَ الْحَالِ لِأَنَّ ذِكْرَ اللَّهِ حَسَنٌ عَلَى كُلِّ حَالٍ
(The book) ‘Al Ilal’ – from Ali Bin Ahmad Bin Muhammad, from Muhammad Bin Ja’far Al Asady, from Musa Bin Imran Al Nakhaie, from Al-Husayn Bin Yazeed Al Nowfaly, from Ali Bin Salim, from his father, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘If you hear the Azaan while upon are upon the toilet, then say like what the Muezzin says, and do not leave the Zikr of Allah-azwj Mighty and Majestic in that state, because the Zikr of Allah-azwj is best in all situations’.
ثُمَّ قَالَ ع لَمَّا نَاجَى اللَّهَ عَزَّ وَ جَلَّ مُوسَى بْنُ عِمْرَانَ قَالَ مُوسَى يَا رَبِّ أَ بَعِيدٌ أَنْتَ مِنِّي فَأُنَادِيَكَ أَمْ قَرِيبٌ فَأُنَاجِيَكَ
Then he-asws said: ‘When Allah-azwj Mighty and Majestic Whispered to Musa Bin Imran-as, Musa‑as said: ‘O Lord-azwj! Are You-azwj far from me-as so I-as should call out to You-azwj, or are You-azwj near, so I-as should whisper to You-azwj?’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَنَا جَلِيسُ مَنْ ذَكَرَنِي
Allah-azwj Mighty and Majestic Whispered to him-as: “O Musa-as! I-azwj am a Sitter with the one who mentions Me-azwj!”
فَقَالَ مُوسَى يَا رَبِّ إِنِّي أَكُونُ فِي حَالٍ أُجِلُّكَ أَنْ أَذْكُرَكَ فِيهَا
Musa-as said: ‘O Lord-azwj! I-as happen to be in a state I-as revere You-azwj too much to be mentioning You-azwj in it!’
قَالَ يَا مُوسَى اذْكُرْنِي عَلَى كُلِّ حَالٍ.
He-azwj Said: “O Musa-as! Mention Me-azwj in all situations!”’[267]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قَالَ لِي يَا ابْنَ مُسْلِمٍ لَا تَدَعَنَّ ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ عَلَى كُلِّ حَالٍ فَلَوْ سَمِعْتَ الْمُنَادِيَ يُنَادِي بِالْأَذَانِ وَ أَنْتَ عَلَى الْخَلَاءِ فَاذْكُرِ اللَّهَ عَزَّ وَ جَلَّ وَ قُلْ كَمَا يَقُولُ.
And from him, from Muhammad Bin Al-Hassan Bin Al Waleed, from Muhammad Bin Al-Hassan Al Saffar, from Yaqoub Bin Yazeed, from Hammad, from Hareyz, from Muhammad Bin Muslim who said,
‘He-asws said to me: ‘O Ibn Muslim! Do not leave the Zikr of Allah-azwj Mighty and Majestic in all situations. If you were to hear the caller calling with the Azaan while you are upon the toilet, mention Allah-azwj Mighty and Majestic, and say like what he says’’.[268]
وَ مِنْهُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع مَا أَقُولُ إِذَا سَمِعْتُ الْأَذَانَ
And from him, from Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘What shall I say when I hear the Azaan?’
قَالَ اذْكُرِ اللَّهَ مَعَ كُلِّ ذَاكِرٍ.
He-asws said: ‘Mention (Do Zikr) of Allah-azwj with every mentioner (Zakir)’’.[269]
بيان: وَ قَالَ الشَّيْخُ فِي الْمَبْسُوطِ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ كَانَ يَقُولُ إِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
Explanation (Ahadeeth only) – And the Sheykh said in ‘Al-Mabsout’, ‘It is reported from the Prophet-saww, when (the Muezzin) said, ‘Hasten to the Salat’, he-saww would say, ‘There is neither might nor strength except with Allah-azwj’’.
وَ قَدْ رَوَوْا بِأَسَانِيدَ عَنْ عُمَرَ وَ مُعَاوِيَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ قَالَ أَحَدُكُمُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
And it is reported by chains, from Umar and Muawiya,
‘When the Muezzin said, ‘Allah-azwj is Greatest! Allah-azwj is Greatest! Rasool-Allah-saww said: ‘I‑saww profess Oneness of Allah-azwj, Allah-azwj is Greatest! Allah-azwj is Greatest!’
ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ- قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
Then he said, ‘I testify there is no god except Allah-azwj!’ He-saww said: ‘I-saww testify there is no god except Allah-azwj’.
ثُمَّ قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص
Then he said, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj!’ He-saww said: ‘I-saww testify Muhammad-saww is Rasool-saww of Allah-azwj’.
ثُمَّ قَالَ حَيَّ عَلَى الصَّلَاةِ قَالَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Then he said, ‘Hasten to the Salat!’ He-saww said: ‘There is neither might nor strength except with Allah-azwj’.
ثُمَّ قَالَ حَيَّ عَلَى الْفَلَاحِ قَالَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
Then he said, ‘Hasten to the success!’ He-saww said: ‘There is neither might nor strength except with Allah-azwj’.
ثُمَّ قَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ قَالَ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
Then he said, ‘Allah-azwj is Greatest! Allah-azwj! Allah-azwj is Greatest! Allah-azwj!’ He-saww said: ‘Allah-azwj is Greatest! Allah-azwj is Greatest! Allah-azwj!’
ثُمَّ قَالَ لَا إِلَهَ إِلَّا اللَّهُ قَالَ لَا إِلَهَ إِلَّا اللَّهُ مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ.
Then he said, ‘There is no god except Allah-azwj!’ He-saww said: ‘There is no god except Allah-azwj. (one who says) from his heart will enter the Paradise’’.[270]
7- الْعِلَلُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ السِّنَانِيِّ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ سُلَيْمَانَ بْنِ مُقْبِلٍ قَالَ: قُلْتُ لِمُوسَى بْنِ جَعْفَرٍ ع لِأَيِّ عِلَّةٍ يُسْتَحَبُّ لِلْإِنْسَانِ إِذَا سَمِعَ الْأَذَانَ أَنْ يَقُولَ كَمَا يَقُولُ الْمُؤَذِّنُ وَ إِنْ كَانَ عَلَى الْبَوْلِ وَ الْغَائِطِ
(The book) ‘Al Ilal’ – from Muhammad Bin Ahmad Al Sinany, from Hamza Bin Al Qasim Al Alawy, from Ja’far Bin Muhammad Bin Malik, from Ja’far Bin Suleyman, from Suleyman Bin Muqbil who said,
‘I said to Musa-asws Bin Ja’far-asws, ‘For which reason is it recommended for the human being, when he hears the Azaan, that he should be saying like what the Muezzin says, and even though he may be upon the urinating and the defecating?’
قَالَ إِنَّ ذَلِكَ يَزِيدُ فِي الرِّزْقِ.
He-asws said: ‘That increases in the sustenance’’.[271]
الْخِصَالُ، بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ عِلَاقَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِجَابَةُ الْمُؤَذِّنِ يَزِيدُ فِي الرِّزْقِ.
(The book) ‘Al Khisaal’ – by his chain from Saeed Bin Ilaqa,
‘From Amir Al-Momineen-asws having said: ‘Responding to the Muezzin increases in the sustenance’’.[272]
8- فِقْهُ الرِّضَا، قَالَ ع يَقُولُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فِي جَمِيعِ الصَّلَوَاتِ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلَاةِ الْقَائِمَةِ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ أَعْطِ مُحَمَّداً يَوْمَ الْقِيَامَةِ سُؤْلَهُ آمِينَ رَبَّ الْعَالَمِينَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘He should say between the Azaan and the Iqama in entirety of the Salats, ‘O Allah-azwj! Lord-azwj of this complete supplication, and the established Salat! Send Salawaat upon Muhammad-saww and upon Progeny-asws of Muhammad-saww, and Grant Muhammad-saww his-saww requests on the Day of Qiyamah. Ameen, Lord-azwj of the worlds!
اللَّهُمَّ إِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ نَبِيِّ الرَّحْمَةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى آلِهِ وَ أُقَدِّمُهُمْ بَيْنَ يَدَيْ حَوَائِجِي كُلِّهَا
O Allah-azwj! I divert to You-azwj through Your-azwj Prophet-saww, the Prophet-saww of Mercy, Muhammad-saww, may Allah-azwj Send Salawaat upon him-saww and upon his-saww Progeny-asws, and advance them-asws in front of my needs, all of them.
فَصَلِّ عَلَيْهِمْ وَ اجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ وَ اجْعَلْ صَلَاتِي بِهِمْ مَقْبُولَةً وَ دُعَائِي بِهِمْ مُسْتَجَاباً وَ امْنُنْ عَلَيَّ بِطَاعَتِهِمْ يَا أَرْحَمَ الرَّاحِمِينَ-
Send Salawaat upon them, and Make me prominent through them-asws, in the world and the Hereafter, and from the ones of proximity, and Make my Salat to be Acceptable through them‑asws, and my supplication to be Answered through them, and Confer upon me due to my having obeyed them-asws, O most Merciful of the merciful ones!’
يَقُولُ هَذَا فِي جَمِيعِ الصَّلَوَاتِ وَ يَقُولُ بَعْدَ أَذَانِ الْفَجْرِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِقْبَالِ نَهَارِكَ- إِلَى آخِرِ مَا مَرَّ
He should be saying this in entirety of the Salats, and he should say after the Azaan of Al-Fajr (Salat), ‘O Allah-azwj! I ask You-azwj, by the coming of Your-azwj say’ – up to the end of what has passed.
وَ إِنْ أَحْبَبْتَ أَنْ تَجْلِسَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ فَافْعَلْ فَإِنَّ فِيهِ فَضْلًا كَثِيراً وَ إِنَّمَا ذَلِكَ عَلَى الْإِمَامِ
And I-asws would love it if you were to sit between the Azaan and the Iqama. Do so, for there are a lot of merits in it, and rather that is upon the prayer leader (to do).
وَ أَمَّا الْمُنْفَرِدُ فَيَخْطُو تُجَاهَ الْقِبْلَةِ خُطْوَةً بِرِجْلِهِ الْيُمْنَى ثُمَّ يَقُولُ بِاللَّهِ أَسْتَفْتِحُ وَ بِمُحَمَّدٍ ص أَسْتَنْجِحُ وَ أَتَوَجَّهُ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ وَ اجْعَلْنِي بِهِمْ وَجِيهاً فِي الدُّنْيا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ وَ إِنْ لَمْ تَفْعَلْ أَيْضاً أَجْزَأَكَ.
And as for the individual, he should take a step towards the Qiblah with his right leg, then he should say, ‘By Allah-azwj I begin, and by Muhammad-saww I seek success and I divert! O Allah‑saww! Send Salawaat upon Muhammad-saww and upon the Progeny-asws of Muhammad-saww, and Make me prominent through them in the world and the Hereafter, and from the ones of proximity’, and if you don’t do so, it would suffice you as well’’.[273]
9- فَلَاحُ السَّائِلِ، قَالَ وَ رَوَى مُحَمَّدُ بْنُ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيِّ بْنِ قُونِيٍّ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ سُبْحَانَ مَنْ لَا تَبِيدُ مَعَالِمُهُ سُبْحَانَ مَنْ لَا يَنْسَى مَنْ ذَكَرَهُ سُبْحَانَ مَنْ لَا يَخِيبُ سَائِلُهُ
(The book) ‘Falah Al Sa’il’ – He said, ‘And it is reported by Muhammad Bin Wahban, from Ali Bin Habashy Bin Qowny, from Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Al-Hassan Bin Muawiya Bin Wahb, from his father who said,
‘I heard Abu Abdullah-asws saying between the Azaan and the Iqama: ‘Glory be to the One-azwj Whose Signs do not perish! Glory be to the One-azwj Who does not Forget the one who remembers Him-azwj! Glory be to the One-azwj Who does not disappoint one begging Him-azwj!
سُبْحَانَ مَنْ لَيْسَ لَهُ حَاجِبٌ يُغْشَى وَ لَا بَوَّابٌ يُرْشَى وَ لَا تَرْجُمَانٌ يُنَاجَى سُبْحَانَ مَنِ اخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ سُبْحَانَ مَنْ فَلَقَ الْبَحْرَ لِمُوسَى سُبْحَانَ مَنْ لَا يَزْدَادُ عَلَى كَثْرَةِ الْعَطَاءِ إِلَّا كَرَماً وَ جُوداً سُبْحَانَ مَنْ هُوَ هَكَذَا وَ لَا هَكَذَا غَيْرُهُ.
Glory be to the One-azwj Who hasn’t any guard to (people), nor any doorman to be bribed, nor any translator to be consulted! Glory be to the One-azwj Who has Chosen for Himself-azwj! Glory be to the One-azwj Who Split the sea for Musa-as! Glory be to the One-azwj Who does not Increase upon the abundance of the awarding except in Benevolence and Generosity! Glory be to the One-azwj Who is like this, and no one else is like this!’’[274]
10- مِصْبَاحُ الشَّيْخِ، إِذَا سَجَدَ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ قَالَ فِيهَا لَا إِلَهَ إِلَّا أَنْتَ رَبِّي سَجَدْتُ لَكَ خَاضِعاً خَاشِعاً ذَلِيلًا
(The book) ‘Misbah’ of the Sheykh –
‘When he does Sajdah between the Azaan and the Iqama, he should say in it, ‘There is no god except You-azwj, my Lord-azwj! I am doing Sajdah to You-azwj humbly, fearfully, submissively!’
وَ إِذَا رَفَعَ رَأْسَهُ قَالَ سُبْحَانَ مَنْ لَا تَبِيدُ مَعَالِمُهُ إِلَى آخِرِ الدُّعَاءِ.
And when he raises his head, he should say, ‘Glory be to the One-azwj Whose signs do not perish’ – up to end of the supplication’’.[275]
11- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ أَنَّ رَسُولَ اللَّهِ ص كَانَ إِذَا سَمِعَ الْمُؤَذِّنَ قَالَ كَمَا يَقُولُ فَإِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَيَّ عَلَى خَيْرِ الْعَمَلِ- قَالَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
(The book) ‘Da’aim Al Islam’ –
‘We are reporting from Ali-asws Bin Al-Husayn-asws: ‘It was, whenever Rasool-Allah-saww heard the Muezzin, he-saww said like what he said. When he said, ‘Hasten to the Salat! Hasten to the success! Hasten to best of the deeds!’, he-saww said: ‘There is neither mighty nor strength except with Allah-azwj!’
فَإِذَا انْقَضَتِ الْإِقَامَةُ قَالَ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلَاةِ الْقَائِمَةِ أَعْطِ مُحَمَّداً سُؤْلَهُ يَوْمَ الْقِيَامَةِ وَ بَلِّغْهُ الدَّرَجَةَ الْوَسِيلَةَ مِنَ الْجَنَّةِ وَ تَقَبَّلْ شَفَاعَتَهُ فِي أُمَّتِهِ.
When the Iqama had been fulfilled, he-saww said: ‘O Allah-azwj, Lord-azwj of this complete supplication, and the established Salat! Grant Muhammad-saww his-saww request on the Day of Qiyamah and Cause him-saww to reach the ranks of the means from the Paradise, and Accept his-saww intercession regarding his-saww community’’.[276]
وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: ثَلَاثٌ لَا يَدَعُهُنَّ إِلَّا عَاجِزٌ رَجُلٌ سَمِعَ مُؤَذِّناً لَا يَقُولُ كَمَا قَالَ وَ رَجُلٌ لَقِيَ جِنَازَةً لَا يُسَلَّمُ عَلَى أَهْلِهَا وَ يَأْخُذُ بِجَوَانِبِ السَّرِيرِ وَ رَجُلٌ أَدْرَكَ الْإِمَامَ سَاجِداً لَمْ يُكَبِّرْ وَ يَسْجُدْ وَ لَا يَعْتَدُّ بِهَا.
And from Ali-asws having said: ‘Three, no one will leave these except a frustrated one – a man who hears a Muezzin, not saying like what he (Muezzin) says; and a man meeting a funeral, not greeting upon its people and he takes a side of the coffin; and a man who comes across a prayer leader being in Sajdah, he does not exclaim Takbeer and does Sajdah, and he does not count with it’’.[277]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ فَقُلِ اللَّهُ أَكْبَرُ فَإِذَا قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَقُلْ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ
And from Abu Abdullah-asws having said: ‘When the Muezzin says, ‘Allah-azwj is Greatest’, say, ‘Allah-azwj is Greatest’. When he says, ‘I testify there is no god except Allah-azwj’, say, ‘I testify there is no god except Allah-azwj.
فَإِذَا قَالَ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ فَقُلْ أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ- فَإِذَا قَالَ قَدْ قَامَتِ الصَّلَاةُ فَقُلِ اللَّهُمَ أَقِمْهَا وَ أَدِمْهَا وَ اجْعَلْنَا مِنْ خَيْرِ صَالِحِي أَهْلِهَا عَمَلًا-
When he says, ‘I testify Muhammad-saww is Rasool-saww of Allah-azwj’, say, ‘I testify Muhammad is Rasool-Allah-saww’. When he says, ‘The Salat is being established’, say, ‘O Allah-azwj! I am establishing it, and making it constant, and Make us to be from best of its people in righteous deeds!’
وَ إِذَا قَالَ الْمُؤَذِّنُ قَدْ قَامَتِ الصَّلَاةُ فَقَدْ وَجَبَ عَلَى النَّاسِ الصَّمْتُ وَ الْقِيَامُ إِلَّا أَنْ لَا يَكُونَ لَهُمْ إِمَامٌ فَيُقَدِّمُ بَعْضُهُمْ بَعْضاً.
And when the Muezzin says, ‘The Salat is being established’, the silence and the standing obligates upon the people, except if there does not happen to be any prayer leader for them, so some of them forward someone’’.[278]
12- مَبْسُوطُ الشَّيْخِ، رُوِيَ أَنَّهُ إِذَا سَمِعَ الْمُؤَذِّنَ يُؤَذِّنُ يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ- يَقُولُ وَ أَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ رَضِيتُ بِاللَّهِ رَبّاً وَ بِالْإِسْلَامِ دِيناً وَ بِمُحَمَّدٍ رَسُولًا وَ بِالْأَئِمَّةِ الطَّاهِرِينَ أَئِمَّةً وَ يُصَلِّي عَلَى مُحَمَّدٍ وَ آلِهِ-
(The book) ‘Mabsout’ of the Sheykh –
‘It is reported that when one hears the Muezzin saying, ‘I testify there is no god except Allah‑azwj’, he should say: ‘And I-saww testify there is no god except Allah-azwj Alone, there being no associate for Him-azwj, and Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. I-saww am satisfied with Allah-azwj as Lord-azwj, and with Al-Islam as religion, and with Muhammad-saww as Rasool-saww, and with the Purified Imams-asws as Imams-asws, and Send Salawaat upon Muhammad-saww and his-saww Progeny-asws’.
ثُمَّ يَقُولُ اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّداً الْوَسِيلَةَ وَ الْفَضِيلَةَ وَ ارْزُقْهُ الْمَقَامَ الْمَحْمُودَ الَّذِي وَعَدْتَهُ وَ ارْزُقْنِي شَفَاعَتَهُ يَوْمَ الْقِيَامَةِ
Then he should say, ‘O Allah-azwj, Lord-azwj of this complete supplication, and the established Salat! Grant Muhammad-saww the means, and the merit, and Grace him-saww the praised position which You-azwj had Promised him-saww, and Grace me his-saww intercession on the Day of Qiyamah!’
وَ يَقُولُ عِنْدَ أَذَانِ الْمَغْرِبِ اللَّهُمَّ هَذَا إِقْبَالُ لَيْلِكَ وَ إِدْبَارُ نَهَارِكَ وَ أَصْوَاتُ دُعَاتِكَ فَاغْفِرْ لِي.
And he should say at the Azaan of Al-Maghrib Salat, ‘O Allah-azwj! This is the coming of Your‑azwj night and the turning around of Your-azwj day, and voices of supplications to You-azwj. Forgive (my sins) for me!’’[279]
13- فَلَاحُ السَّائِلِ، بِإِسْنَادِهِ عَنْ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنِ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَقْتَ الْمَغْرِبِ فَإِذَا هُوَ قَدْ أَذَّنَ وَ جَلَسَ فَسَمِعْتُهُ يَدْعُو بِدُعَاءٍ مَا سَمِعْتُ بِمِثْلِهِ فَسَكَتُّ حَتَّى فَرَغَ مِنْ صَلَاتِهِ ثُمَّ قُلْتُ يَا سَيِّدِي لَقَدْ سَمِعْتُ مِنْكَ دُعَاءً مَا سَمِعْتُ بِمِثْلِهِ قَطُّ
(The book) ‘Falah Al Sa’ail’ – By his chain, from Haroun Bin Musa Al Talukbari, from Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Al-Hassan Bin Muawiya Bin Wahb, from his father who said,
‘I entered to see Abu Abdullah-asws at the time of Al-Maghrib Salat, and there he-asws was having proclaimed Azaan and sitting. I heard him-asws supplicating with a supplication, I had not heard similar to it. I was silent until he-asws was free from his-asws Salat. Then I said, ‘O my Chief! I have heard a supplication from you-asws, I have not heard similar to it, at all!’
قَالَ هَذَا دَعَاءُ أَمِيرِ الْمُؤْمِنِينَ لَيْلَةَ بَاتَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ص وَ هُوَ
He-asws said: ‘This is supplication of Amir Al-Momineen-asws on the night he-asws spend the night upon the bed of Rasool-Allah-saww, and it is: –
يَا مَنْ لَيْسَ مَعَهُ رَبٌّ يُدْعَى يَا مَنْ لَيْسَ فَوْقَهُ خَالِقٌ يُخْشَى يَا مَنْ لَيْسَ دُونَهُ إِلَهٌ يُتَّقَى يَا مَنْ لَيْسَ لَهُ وَزِيرٌ يُغْشَى
O One-azwj who hasn’t a lord with Him-azwj to call! O One-azwj there isn’t any creator above Him‑azwj He-azwj is fearful of! O One-azwj there isn’t any god besides Him-azwj He-azwj fears. O One‑azwj there isn’t any minister for Him-azwj to bar (people)!
يَا مَنْ لَيْسَ لَهُ بَوَّابٌ يُنَادَى يَا مَنْ لَا يَزْدَادُ عَلَى كَثْرَةِ السُّؤَالِ إِلَّا كَرَماً وَ جُوداً يَا مَنْ لَا يَزْدَادُ عَلَى عِظَمِ الْجُرْمِ إِلَّا رَحْمَةً وَ عَفْواً
O One-azwj there isn’t any doorman to call! O One-azwj Who does not Increase upon the frequent request except in Benevolence and Generosity! O One-azwj Who does not Increase upon the crimes (by His-azwj servants) except in Mercy and Pardon!
صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ افْعَلْ بِي مَا أَنْتَ أَهْلُهُ فَإِنَّكَ أَهْلُ التَّقْوى وَ أَهْلُ الْمَغْفِرَةِ وَ أَنْتَ أَهْلُ الْجُودِ وَ الْخَيْرِ وَ الْكَرَمِ.
Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww and Do with me what You-azwj are rightful of, for You-azwj are rightful of being feared and rightful of the Forgiveness, and You-azwj are rightful of the Generosity and the goodness, and the Benevolence’’.[280]
بيان: روي في الصحيح عنهم ع القعود بين الأذان و الإقامة في الصلاة كلها إذا لم يكن قبل الإقامة صلاة يصليها.
Explanation (Ahadeeth only) – It is reported in ‘Al-Saheeh’ (correct Hadeeth), from them-asws: ‘The sitting between the Azaan and the Iqama is regarding the Salats, all of them, when there does not happen to be before the Iqama any (optional) Salat he prays’.
في صحيح آخر افرق بين الأذان و الإقامة بجلوس أو بركعتين.
In another ‘Saheeh’ (correct Hadeeth): ‘Separate between the Azaan and the Iqama by sitting or by praying two Cycles (Salat)’’.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع لَا بُدَّ مِنْ قُعُودٍ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ.
And from Abu Abdullah-asws: ‘There is no escape from sitting between the Azaan and the Iqama’’.
و إنما يعارضها خَبَرٌ مُرْسَلٌ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَ كُلِّ أَذَانَيْنِ قَعْدَةٌ إِلَّا الْمَغْرِبَ فَإِنَّ بَيْنَهُمَا نَفَساً.
And rather it is contradicted by a Hadeeth of unbroken chain, from Abu Abdullah-asws having said: ‘Between every two Azaans there is sitting, except Al-Maghrib, for between these two there is a breather (rest)’’.
فرد تلك الأخبار الكثيرة أو تخصيصها بهذا الخبر مشكل مع أنه يحتمل أن يكون المراد عدم المبالغة الكثيرة فيها أو يحمل على ضيق الوقت.
That is rejected by a lot of Ahadeeth, or its particularisation with this Hadeeth is problematic, along with it is possible that the intent would be not to be overdone in it, or carried upon the restriction of time.
14- مِصْبَاحُ الشَّيْخِ، قَالَ بَعْدَ أَذَانِ الْمَغْرِبِ تَقُولُ يَا مَنْ لَيْسَ مَعَهُ رَبٌّ يُدْعَى يَا مَنْ لَيْسَ فَوْقَهُ إِلَهٌ يُخْشَى يَا مَنْ لَيْسَ دُونَهُ مَلِكٌ يُتَّقَى يَا مَنْ لَيْسَ لَهُ وَزِيرٌ يُؤْتَى
(The book) ‘Misbah’ of the sheykh –
‘He said, ‘After Azaan of Al-Maghrib you should say, ‘O One-azwj, there isn’t any lord with Him‑azwj to call! O One-azwj Who there isn’t any god above Him-azwj He-azwj is fearful of! O One‑azwj there isn’t any king besides He-azwj fears! O One-azwj there isn’t any minister He-azwj can be accessed through.
يَا مَنْ لَيْسَ لَهُ حَاجِبٌ يُرْشَى يَا مَنْ لَيْسَ لَهُ بَوَّابٌ يُغْشَى يَا مَنْ لَا يَزْدَادُ عَلَى كَثْرَةِ السُّؤَالِ إِلَّا كَرَماً وَ جُوداً وَ عَلَى كَثْرَةِ الذُّنُوبِ إِلَّا عَفْواً وَ صَفْحاً
O One-azwj Who there isn’t any guard to be bribed! O One-azwj Who there isn’t any doorman for Him-azwj to bar (people)! O One-azwj Who does not Increase upon the frequent requests except in Benevolence and Generosity, and upon the frequent sins except Pardon and Excusing!
صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ وَ اغْفِرْ لِي ذُنُوبِي كُلَّهَا وَ اقْضِ لِي حَوَائِجِي كُلَّهَا مِنْ حَوَائِجِ الدُّنْيَا وَ الْآخِرَةِ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.
Send Salawaat upon Muhammad-saww and his-saww Progeny-asws and Forgive my sins for me, all of them, and Fulfil my needs for me, all of them, from needs of the world and the Hereafter, by Your-azwj Mercy, O most Merciful of the merciful ones!’’[281]
15- مِصْبَاحُ الشَّيْخِ، يُسْتَحَبُّ أَنْ يَقُولَ فِي السَّجْدَةِ بَيْنَ الْأَذَانِ وَ الْإِقَامَةِ اللَّهُمَّ اجْعَلْ قَلْبِي بَارّاً وَ رِزْقِي دَارّاً وَ اجْعَلْ لِي عِنْدَ قَبْرِ رَسُولِ اللَّهِ ص مُسْتَقَرّاً وَ قَرَاراً.
(The book) ‘Misbah’ of the Sheykh –
‘It is recommended that he should say in the Sajdah between the Azaan and the Iqama, ‘O Allah-azwj! Make my heart righteous, and my sustenance as constant, and Make for me a settlement by the grave of Rasool-Allah-saww, and a tranquillity’’.[282]
16- الْبَلَدُ الْأَمِينُ، فِي أَدْعِيَةِ السِّرِّ يَا مُحَمَّدُ مَنْ أَرَادَ مِنْ أُمَّتِكَ الْأَمَانَ مِنْ بَلِيَّتِي وَ الِاسْتِجَابَةَ لِدَعْوَتِهِ فَلْيَقُلْ حِينَ يَسْمَعُ تَأْذِينَ الْمَغْرِبِ يَا مُسَلِّطَ نِقَمِهِ عَلَى أَعْدَائِهِ بِالْخِذْلَانِ لَهُمْ فِي الدُّنْيَا وَ الْعَذَابِ لَهُمْ فِي الْآخِرَةِ
(The book) ‘Al Balad Al Ameen’ –
‘In the secret supplication, “O Muhammad-saww! One from your-saww community wants the safety from My-azwj afflictions and the Answer to his supplication, let him say when he hears Azaan of Al-Maghrib, ‘O Prevailer of His-azwj Punishment upon His-azwj enemies with the abandoning for them in the world and the Punishment for them in the Hereafter!
وَ يَا مُوَسِّعاً عَلَى أَوْلِيَائِهِ بِعِصْمَتِهِ إِيَّاهُمْ فِي الدُّنْيَا وَ حُسْنِ عَائِدَتِهِ وَ يَا شَدِيدَ النَّكَالِ بِالانْتِقَامِ وَ يَا حَسَنَ الْمُجَازَاةِ بِالثَّوَابِ يَا بَارِئَ خَلْقِ الْجَنَّةِ وَ النَّارِ وَ مُلْزِمَ أَهْلِهِمَا عَمَلَهُمَا وَ الْعَالِمَ بِمَنْ يَصِيرُ إِلَى جَنَّتِهِ وَ نَارِهِ يَا هَادِي
And O Expander upon His-azwj friend with His-azwj Protection for them in the world, and goodness of His-azwj Consolation! And O Who is severe of the Punishment with the Vengeance! O Who is excellent of the Fulfilment with the Rewards! O Creator of the creation of Paradise and the Fire, and Necessitating its people with their deeds, and the Knower of the ones coming to His-azwj Paradise and His-azwj Fire!
يَا مُضِلُّ يَا كَافِي يَا مُعَافِي يَا مُعَاقِبُ اهْدِنِي بِهُدَاكَ وَ عَافِنِي بِمُعَافَاتِكَ مِنْ سُكْنَى جَهَنَّمَ مَعَ الشَّيَاطِينِ وَ ارْحَمْنِي فَإِنَّكَ إِنْ لَمْ تَرْحَمْنِي أَكُنْ مِنَ الْخاسِرِينَ أَعِذْنِي مِنَ الْخُسْرَانِ بِدُخُولِ النَّارِ وَ حِرْمَانِ الْجَنَّةِ بِحَقِّ لَا إِلَهَ إِلَّا أَنْتَ يَا ذَا الْفَضْلِ الْعَظِيمِ-
O One Who lets to stray, O Sufficer, O Pardoner, O Punisher! Guide me with Your-azwj Guidance and Pardon me with Your-azwj Pardon from my dwelling be in Hell with the Satans-la and Mercy me, for if You-azwj don’t me I would be from the losers. Shelter me from the loos of entering the Fire and being deprived of the Paradise by the right of (the phrase) ‘There is no god except You-azwj, O One-azwj with the Mighty Grace!’
فَإِنَّهُ إِذَا قَالَ ذَلِكَ تَغَمَّدْتُهُ فِي ذَلِكَ الْمَقَامِ الَّذِي يَقُولُ فِيهِ بِرَحْمَتِي.
When he says that, I-azwj Cover him with My-azwj Mercy in that place in which he says it!”’[283]
17- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص وَ قَدْ سَمِعَ مُؤَذِّناً يَقُولُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ صَدَّقَكَ كُلُّ رَطْبٍ وَ يَابِسٍ.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘He-saww said, and he-saww had heard A Muezzin saying, ‘I testify there is no god except Allah‑azwj’: ‘You are ratified by every wet and dry (thing)’’.[284]
[1] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 68
[2] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 69
[3] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 70
[4] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 71 a
[5] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 71 b
[6] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 72
[7] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 73 a
[8] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 73 b
[9] Bihar Al-Anwaar V 81 – The Book Salat – Ch 30 H 74
[10] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 75
[11] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 76 a
[12] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 76 b
[13] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 76 c
[14] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 77
[15] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 78 a
[16] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 78 b
[17] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 79
[18] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 80
[19] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 81
[20] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 82 a
[21] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 82 b
[22] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 83 a
[23] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 83 b
[24] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 83 c
[25] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 84
[26] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 85
[27] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 86 a
[28] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 86 b
[29] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 87
[30] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 88
[31] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 89
[32] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 90 a
[33] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 90 b
[34] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 91
[35] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 92
[36] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 93
[37] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 94
[38] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 95 a
[39] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 95 b
[40] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 96
[41] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 97 a
[42] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 97 b
[43] Bihar Al-Anwaar V 80 – The Book Salat – Ch 30 H 98
[44] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 1
[45] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 2
[46] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 3
[47] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 4
[48] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 5
[49] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 6
[50] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 7
[51] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 8 a
[52] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 8 b
[53] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 8 c
[54] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 8 d
[55] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 8 e
[56] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 9
[57] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 10
[58] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 11
[59] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 12
[60] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 13
[61] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 14
[62] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 15 a
[63] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 15 b
[64] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 16 a
[65] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 16 b
[66] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 17
[67] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 18
[68] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 19
[69] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 20
[70] Bihar Al-Anwaar V 80 – The Book Salat – Ch 31 H 21
[71] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 1
[72] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 2
[73] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 3
[74] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 4 a
[75] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 4 b
[76] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 4 c
[77] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 5
[78] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 6
[79] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 7
[80] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 8
[81] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 9
[82] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 10
[83] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 11
[84] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 12
[85] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 13
[86] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 14
[87] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 15
[88] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 16
[89] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 17
[90] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 18
[91] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 19
[92] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 20 a
[93] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 20 b
[94] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 20 c
[95] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 20 d
[96] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 20 e
[97] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 21
[98] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 22
[99] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 23
[100] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 24 a
[101] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 24 b
[102] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 25
[103] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 26
[104] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 27 a
[105] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 27 b
[106] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 28
[107] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 29 a
[108] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 29 b
[109] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 30
[110] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 31
[111] Bihar Al-Anwaar V 81 – The Book Salat – Ch 32 H 32
[112] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 1
[113] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 2 a
[114] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 2 b
[115] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 3
[116] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 4
[117] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 5
[118] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 6
[119] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 7 a
[120] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 7 b
[121] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 7 c
[122] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 8
[123] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 9
[124] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 10
[125] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 11 a
[126] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 11 b
[127] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 12
[128] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 13
[129] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 14
[130] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 15
[131] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 16
[132] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 17 a
[133] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 17 b
[134] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 18 a
[135] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 18 b
[136] Bihar Al-Anwaar V 81 – The Book Salat – Ch 33 H 18 c
[137] Bihar Al-Anwaar V 81 – The Book Salat – Ch 34 H 1
[138] Bihar Al-Anwaar V 81 – The Book Salat – Ch 34 H 2
[139] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 1
[140] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 2 a
[141] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 2 b
[142] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 3
[143] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 4
[144] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 5
[145] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 6
[146] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 7
[147] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 8
[148] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 9 a
[149] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 9 b
[150] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 10
[151] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 11
[152] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 12
[153] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 13
[154] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 14
[155] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 15 a
[156] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 15 b
[157] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 16
[158] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 17
[159] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 18
[160] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 19
[161] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 20
[162] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 21
[163] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 22
[164] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 23
[165] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 24
[166] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 25
[167] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 26
[168] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 27
[169] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 28
[170] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 29
[171] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 30
[172] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 31
[173] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 32
[174] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 33
[175] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 34 a
[176] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 34 b
[177] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 35
[178] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 36
[179] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 37
[180] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 38
[181] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 39
[182] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 40 a
[183] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 40 b
[184] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 40 c
[185] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 41 a
[186] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 41 b
[187] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 42
[188] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 43 a
[189] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 43 b
[190] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 43 c
[191] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 43 d
[192] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 43 e
[193] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 44
[194] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 45 a
[195] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 45 b
[196] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 46
[197] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 47
[198] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 48 a
[199] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 48 b
[200] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 48 c
[201] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / a
[202] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / b
[203] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / c
[204] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / d
[205] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / e
[206] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / f
[207] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / g
[208] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / h
[209] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / i
[210] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 49 / j
[211] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 50
[212] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 51
[213] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 52
[214] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 53
[215] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 54 a
[216] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 54 b
[217] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 54 c
[218] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 55 a
[219] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 55 b
[220] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 56
[221] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 57 a
[222] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 57 b
[223] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 58
[224] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 59
[225] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 60 a
[226] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 60 b
[227] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 60 c
[228] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 61 a
[229] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 61 b
[230] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 62 a
[231] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 62 b
[232] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 62 c
[233] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 63 a
[234] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 63 b
[235] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 63 c
[236] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 64
[237] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 65 a
[238] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 65 b
[239] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 66 a
[240] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 67 b
[241] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 67 c
[242] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 67 d
[243] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 68
[244] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 69
[245] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 70
[246] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 71 a
[247] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 71 b
[248] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 72 a
[249] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 72 b
[250] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 73
[251] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 74 a
[252] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 74 b
[253] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 74 c
[254] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 75
[255] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 76 a
[256] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 76 b
[257] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 76 c
[258] Bihar Al-Anwaar V 81 – The Book Salat – Ch 35 H 76 d
[259] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 1 a
[260] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 1 b
[261] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 1 c
[262] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 2
[263] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 3 a
[264] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 3 b
[265] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 4
[266] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 5
[267] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 6 a
[268] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 6 b
[269] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 6 c
[270] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 6 d
[271] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 7 a
[272] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 7 b
[273] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 8
[274] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 9
[275] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 10
[276] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 11 a
[277] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 11 b
[278] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 11 c
[279] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 12
[280] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 13
[281] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 14
[282] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 15
[283] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 16
[284] Bihar Al-Anwaar V 81 – The Book Salat – Ch 36 H 17