Aliyun Waliyullah in Adhan from the View of the Shiʻi and Sunni

Once we have established the legitimacy of saying Aliyun Waliyullah as part of our Kalima then it is natural that no objection should be said if do likewise in Adhan.

Unfortunately, since Nawasib find hearing the name of Ali (as) unpalatable, hearing this blessed name on speakers brings them into fit of anger! That is why in Pakistan they have constantly pushed for the banning of the Shi’a adhan, since they have made additions that contravene the Shari’ah. Whilst the arguments in regards to Kalima are indeed applicable here, we shall dedicate this chapter to placing the Sunni Adhan under the microscope and will then leave it to our readers to decide whether Mu’awiya’s children have any right to raise objection against us.

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

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

وهذه الصيغة متفق عليها بين ثلاثة من الأئمة وخالف المالكية

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

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

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

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

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

واختلف مالك والشافعي في صفة الأذان مع اختيارهما أدان أبي محذورة

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

We further read that:

فالاذان عند مالك سبعة عشر كلمة

Adhan according to Malik consist of 17 sentences. 

As for Imam Shafiyee, we read:

والأذان عند الشافعي تسعة عشر كلمة

Adhan according to Shafiyee consist of 19 sentences.

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

The Sunni Adhan

The Adhan of the Ahl’ul Sunnah comprises of fifteen words and clauses in all. The Adhan is as follows:

• ALLAHO AKBAR (4 times)
  God is Great
• ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
  I bear witness that there is no God but Allah
• ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
  I bear witness that Muhammad (S.W.) is the Messenger of Allah
• HAYYA A’LASSALAAH (2 times)
  Hasten towards prayer
• HAYYA A’LALFALAAH (2 times)
  Hasten towards prosperity
• ALLAHO AKBAR (2 times)
  Allah is Great
• LAA ILAAHA IL-LALLAAH

Total – 14

This is the Adhan which that the Ahl’ul Sunnah believe was initiated by the Holy Prophet (s). Of interest is the Adhan that Holy Prophet (s) taught to his companion Abu Mahdhura according to Mishkat al Masabeeh, Chapter of Adhan comprises of nineteen clauses and statements, not fourteen:

It is narrated by Abu Mahdhoorat that Holy Prophet (s) taught him an Adhan which consisted of nineteen words/clauses and Iqamat consisted of seventeen words/clauses. This tradition has been narrated by Imam Ahmed bin Hanbal, Imam Tirmidhi, Imam Abu Daud, Imam Nisai, Darmi and Ibn e Majah.
Mishkat al Masabeeh, chapter of Adhan, Published in Delhi, Page 140

Can the Ahl’ul Sunnah bring their Adhan in line with the Adhan of nineteen clauses as described by the tradition? These Nasibi accuse the Shi’a of changing the Adhan, could they kindly respond to this Hadeeth, on that proves that they have removed six clauses from the Adhan. Although it is not incumbent on us to accept this Hadeeth, (since it is a non Shi’a source) the Shi’a Adhan is closer to this Hadeeth as it contains twenty clauses.

Shi’a Adhan

• ALLAHO AKBAR (4 times)
  God is Great
• ASH-HADO AL-LAA ILAAHA-ILLALLAAH (2 times)
  I bear witness that there is no God but Allah
• ASH-HADO ANNA MUHAMMADAR-RASOO-LULLAAH (2 times)
  I bear witness that Muhammad (S.W.) is the Messenger of Allah
• ASH-HADO ANNA ALIYAN WALI-YULLAH (2 times)
  I bear witness that Ali is the representative of Allah
• HAYYA A’LASSALAAH (2 times)
  Hasten towards prayer
• HAYYA A’LALFALAAH (2 times)
  Hasten towards prosperity
• HAYYA A’LA KHAYRIL AMAL (2 times)
  Hasten towards the best of action
• ALLAHO AKBAR (2 times)
  Allah is Great
• LAA ILAAHA IL-LALLAAH (2 times)
  There is no God except Allah

Total – 20

One point to be noted is that we have mentioned “La illaha ilallah” only once due to “Al-hujatu lilhadham min muslimat” otherwise it is recited twice in the Shi’a Adhan being desirable like the other clauses.

If the Sunnis were to add “As-salatu khair al-min an-Naum” [Prayer is better than sleep] to the Adhan it would increase the number of statements to seventeen but that this creates another headache since this was never taught or practiced by Holy Prophet (s) rather it an innovation of Umar bin Khattab during his reign who added it to the morning prayers.

Let us now dilate upon this topic in two segments, in the first segment we will be pointing out the fact that how Umar bin a-Khatab added Thathweeb i.e. the statement ”As-salatu khair al-min an-Naum” [Prayer is better than sleep] to the Adhan and yet it is acceptable to our opponents and in the second segment we will be asking our opponents for accepting another change in Adhan made by Umar bin al-Khattab and that was by removing a statement ‘Haya ala Kaair al-Amal’ from Adhan.

[1] Inclusion of Tathweeb i.e. the statement ‘prayer is better than sleep’ was an innovation of Umar bin Khattab

In this regard, we are relying upon the following esteemed Sunni books:

1. Muwatta of Malik, Book 3, Hadeeth Number 3.1.8

1. Al-Farooq by Allama Shibli No’mani, page 295, published in Karachi.
2. Muwatta Imam Malik, Dhikr e Adhan.
3. Izalatul Khifa, volume 3, page 328, Sunan e Adhan.
4. Kanz al Ummal volume 4, page 270, Dhikr e Adhan.
5. Seerat al Halabiyah, volume 2, page 303, Dhikr e Adhan.
6. Nail al-Awtar, volume 2, page 43.
7. Sunan al-Kubra, page 425, by al-Beyhaqqi.
8. Tareekh Baghdad, volume 9, page 409.
9. Mishkat al Masabeeh, Volume 1 page 142

For the sake of brevity, let us quote from Muwatta:

Yahya related to me from Malik that he had heard that the muadhdhin came to Umar ibn al-Khattab to call him to the subh prayer and found him sleeping, so he said, “Prayer is better than sleep,” and Umar ordered him to put that in the adhan for subh.

Umar’s confession that “As-salatu khair al-min an-Naum” is an innovation

We read in Musnaf Abdulrazaq:

عبد الرزاق عن ابن جريج قال : أخبرني عمر بن حفص أن سعدا أول من قال : الصلاة خير من النوم في خلافة عمر… فقال : بدعة ثم تركه ، وإن بلالا لم يؤذن لعمر.

Umar bin Hafs said: ‘Saad was the first one who said ‘Prayer is better than sleep’ during the reign of Umar… he (Umar) said: ‘It is an innovation (bidda)’ and then he abandoned it and Bilal never performed Adhan for Umar’.
Musanaf Abdulrazaq, Volume 1 page 474 Tradition 1829

Note: In Saheeh Muslim the Adhan that is quoted on the basis of Umar’s narration does not include the words “As-salatu khair al-min an-Naum”, the same is the case with another Adhan narration in Saheeh Muslim as narrated by Abi Mahzoora.

One point to keep in mind is that the Ahl e Sunnah scholars refer to the term “As-salatu khair al-min an-Naum” as Tasweeb.

In this connection we read in Hidaya e Awaleen, page 84, on border 14:

“A real example of Tasweeb was the term “Prayer is better than sleep” and even that was restricted to the morning prayers.

Ibn Umar deemed Tathweeb an innovation

Let us read the testimony of non other than the son of Umar regarding Tathweeb:

عبد الرزاق عن ابن عيينة عن ليث عن مجاهد قال : كنت مع ابن عمر فسمع رجلا يثوب في المسجد فقال : اخرج بنا من [ عند ] هذا المبتدع.

Mujahid said: ‘I was with Ibn Umar and then he heard a man reciting Tathweeb in the mosque, thus he (Ibn Umar) said: ‘Let us go away from this innovator (mubtadie)’
Musanaf Abdulrazaq, Volume 1 page 475 Tradition 1832

Mujahid bin Jabir: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v2 p159). Laith bin Abi Salim: Ibn Hajar said: ‘Seduq’ (Taqrib al-Tahdib, v2 p48). Sufyan bin Auyyana: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v2 p611). Abdulrazaq bin Humam: Ibn Hajar said: ‘Thiqah’ (Taqrib al-Tahdib, v1 p599).

These Nawasib keep on demanding that the Shi’a refrain from reciting ‘Ali un-Wali Allah perhaps they could direct us to the Quranic verse or authentic Hadeeth that has given them the green light to recite ‘Prayer is better than sleep’ in the Call for prayers. If the Adhan does not become void with the inclusion of ‘Prayer is better than sleep’ then the same is the case with the recitation of ‘Ali un-Wali Allah‘. If the Ahl’ul Sunnah say that ‘Prayer is better than sleep’ is recited in order to wake the people from sleep, then we will respond by stating that we recite ‘Ali un-Wali Allah to wake the ignorant masses from their unconscious state, one wherein they have no knowledge of Wilayah of Ali bin Abi Talib (as).

When the cunning Nawasib realized that the above cited testimony of Ibn Umar will unveil the Bidah of Tathweeb introduced by their hero, they had no other choice than to fabricate another tradition in order to cover up the statement of Ibn Umar which we read in Sunan Abo Dawood:

Muhammad bin Kathir narrated from Sufiyan from Abu Yahyah al-Qatat from Mujahid: ‘The statement ‘prayer is better then sleep’ was said during Dhuhr and Asr, that is why Ibn Umar said it was Bidah.’

The weakness in this fabrication comes from the narrator Abu Yahyah al-Qatat about whom Imam Ibn Hajar said: ‘Unreliable’ (Taqrib al-Tahdib, v2 p490), Imam Yahya bin Moin said: ‘Weak’ (Tahdib al-Kamal, v34 p402), Imam Nisai said: ‘Not strong’ (Tahdib al-Kamal, v34 p402).

Tawoos’s testimony that Tathweeb didn’t exist during the time of Prophet (s)

We read the following testimony of one of the famed Tabayee namely Tawoos:

Hassan bin Muslim said: ‘Someone questioned Tawoos: ‘When was ‘Prayer is better than sleep’ was said?’ He replied: ‘This recitation did not exist in Adhan during the days of the Holy Prophet (s). During the reign of Abu Bakr, Bilal had heard a caller (Moazzin) recite this phrase, therefore he too included it in the Adhan. After the death of Abu Bakr, Umar had said that they should stop Bilal from practicing that innovation but later on Umar forgot it, hence it is still practiced”.
Kanz ul Ummal, Volume 8 page 367 Tradition 23251

Imam Shafiyee did not believe Tathweeb to be the part of Sunnah

Unlike to general Sunni perception about Tathweeb being something prescribed by Prophet (s), one of the four Imams of Sunni school namely Imam Idrees Shafiyee did not believed Tathweeb to have its root in Islam, as he stated in his authority book al-Umm, page 104:

ولا أحب التثويب في الصبح ولا غيرها لان أبا محذورة لم يحك عن النبي صلى الله عليه وسلم أنه امر بالتثويب فأكره الزيادة في الاذان وأكره التثويب بعده

“I dislike Tathweeb in morning (Adhan) and so the other (Adhan) because Aba Mahdhura didn’t narrate from the prophet (s) that He (s) ordered to recite Tathweeb, thus I dislike adding it to Adhan and dislike Tathweeb after it”.

Qadhi Shawkani also confirmed that Imam Shafiyee deemed Thathweeb as Bida. We read in Nail al-Awtar, Volume 2 page 18:

وذهبت العترة والشافعي في احد قوليه إلى ان التثويب بدعة

Etra (Ahlulbayt) and Shafiyee in one of his opinions stated that Tathweeb is an innovation (bida).

Similarly we read in Ikhtelaf al-Aema al-Ulema by Ibn Hubayra, Volume 1 page 93:

ثم اختلفوا فيه فقال ابو حنيفة ومالك واحمد التثويب سنة وعن الشافعي قولان كمذهب الجماعة والجديد لا يثوب

Then they disagreed about it, Abu Hanifa, Malik and Ahmed said that Tathweeb is Sunnah, while Shafiyee has two opinions one is like the others while his latest opinion is of rejecting Tathweeb.

Sunnis are not even sure as to where to place Tathweeb in the entire Adhan

Til now we discussed as to how our opponents have happily accepted and adopted the Bida of their caliph and yet they criticize us for reciting ‘Ali un Waliullah’ in Adhan and also the fact that Sahaba, Tabayeen and Ulema have actually declared Tathweeb to be an innovation, let us now shed some light on another interesting aspect of the issue which is that our opponents are not even sure as to where exactly the Bida of Tathweeb should be recited in the entire scheme of Adhan. This is what happens when one abandons the path of Ahulbayt (as) – the true successors of Holy Prophet (s) and lead life while creating and then adhering to rulers from own selves. We read in Ikhtelaf al-Aima al-Ulema by Ibn Hubayra, Volume 1 page 93:

ثم اختلفوا في التثويب نفسه وأين يقع فقال مالك والشافعي في القديم واحمد هو ان يقول الصلاة خير من النوم مرتين بعد قوله في الأذان حي على الفلاح…. وقال بقية أصحابه المعروف غير هذا وهو ان يقول الصلاة خير من النوم مرتين بين الأذان والإقامة

Then they disagreed about Tathweeb and where it takes place. According to Malik, Shafiyee in his old opinion and Ahmed, one should say “As Salat Khair men Al Naom” two times after “Hay alal fallah”…. The rest of his (Abu Hanifa) students stated that one should say “As Salat Khair men Al Naom” two times between the Adhan and Iqama.

Sunnis are not even sure whether Tathweeb is to be recited in every Adhan or in Fajar only

Story doesn’t end here. Our opponents are not even sure whether the innovation of Tathweeb is to be inserted in the Adhan of Fajar or whether a tribute is to be made to their legendry caliph by making this innovations part and parcel of every Adhan. We read in Nail al-Awtar, Volume 2 page 18:

واختلفوا في محله فالمشهور انه في صلاة الصبح فقط وعن النخعي وأبي يوسف انه سنة في كل الصلوات وحكى القاضي ابو الطيب عن الحسن بن صالح انه يستحب في أذان العشاء

They disagreed about when it takes place, the majority says it is in Fajar prayer only while Nakhei and Abu Yusuf said that it is in all prayers where as Hassan bin Saleh said it is in the Isha prayer.

Albani admitted that Tathweeb in the second Adhan is Bida and that most of the Sunnis are adhering to this Bida 

Thathweeb has now become a Frisbee   that is being carried by everyone according to his own wishes and to the direction desired by him but without any clue as to where exactly it should be laid to rest. Now we would like to shed light on another issue which is of reciting of Tathweeb in the second Adhan by Ahle Sunnah which act has been criticized by the Imam of Salafies/Wahabis namel Nasiruddin Albani in his book Tamam al-Mena,  page 147:

ومما سبق يتبين ان جعل التثويب في الأذان الثاني بدعة مخالفة للسنة وتزداد المخالفة حين يعرضون عن الأذان الأول بالكلية ويصرون على التثويب في الثاني

It’s is clarified that to insert Tathweeb in the second Adhan is an innovation (bida) and opposing the Sunnah, and the opposition increase sharply when they totally ignore the first Adhan and insist to practice Tathweeb in the second Adhan.

Then he admits that this act w of reciting Tathweeb in the second Adhan which act he referred to as ‘opposing the Sunnah’ is being practiced by our opponents around the world.

قلت وإنما أطلت الكلام في هذه المسألة لجريان العمل من اكثر المؤذنين في البلاد الإسلامية على خلاف السنة

I say that I have extended in explanation in that topic because most of Moazens in Islamic countries are opposing the Sunnah.

So here we have a clear picture. Caliph Umar introduced this Bida in Adhan but his son rejected it. Tabayee namely Tawoos also disagreed with it. Imams of Ahlulbayt deemed it Bida. Imam Shafiyee too did not accept it and eventually declared it as Bida. Those elderly Sunni Imams who tend to accept this innovation then got puzzled as to whether this should be recited in Fajar prayer or in every Asdan. Then came the dispute as to the actual placement of this innovation in the entire scheme of Adhan. On the top of everything and irrespective of the issue of Tathweeb, Sunni Imams disagreed about the actual wordings of the Adhan itself. In the light of all these, we humbly advice our opponents to first clear their own junk and only then come to Shias to criticize them for reciting ‘Ali un Waliullah’ in Adhan.

Misuse of Shia traditions about Tathweeb by Nawasib

The Nawasib often jump for joy when they identify Shia Hadeeth that would suggest that our Imam (peace be upon them) practised the Bidah introduced by Umar in the morning prayers called Tathweeb. Let us read and analyze all such Shia traditions:

F‏irst Tradition

The leader of a Nasibi organization namely Sipah Sahaba (kr-hcy.com) in his book Khutbaat-e-Jail, page 307 satated:

Azam Tariq states:

Imam Zayn al Abdeen while praying in his house used to say ‘Prayer is better than sleep’. Moreover in this very book (Al-Istibsar) under the discussion of Adhan: ‘Hussain bin Saeed narrated from Fadhala who narrated from Ala who narrated from Imam Baqir (as) that he used to say: ‘My father Imam Zayn al Abdeen in his house during the Adhan of morning used to say ‘Prayer is better than sleep’ and if I do not say this even then there is no harm. All traditions of this kind in which the saying of ‘Prayer is better than sleep’ is mentioned are understood in respect of Taqqiyah.

Reply

We should first of all point out that Shaykh Tusi did not cite the complete chains of narrations in Al-Istibsar and rather he quoted the remaining part of the chains in another book. Allow us to present the Arabic words of the tradition along with with the complete chain and correct English translation:

عن أبي جعفر عليه السلام قال : كان أبي ينادي في بيته بالصلاة خير من النوم ولو رددت ذلك لم يكن به بأس

Hussain bin Ubaidullah from Ahmad bin Muhammad bin Yahya al-Attar from his father from Muhammad bin Ali bin Mahbub from Ahmad bin Hassan from Hussain bin Saeed from Fudhalah from al-Alaa from Muhammad bin Muslim from Abi Jaffar (as) who said: ‘My father used to call in his house: ‘Prayer is better than sleep’. If you repeat that, there will be no problem’.
Al-Istibsar, Volume 1 page 308
Also in Al-Tahdeeb, Volume 2 page 63 Hadeeth Number 15

The word ‘Adhan’ does not appear in Arabic words of the tradition, therefore those Nawasib who make use of this tradition to prove that Imams of Ahlulbayt (as) believed in the recitation of Tathweeb i.e. the sentence ‘Prayer is better than sleep’ as the part of the Adhan, can not achieve their objective with this tradition. Unlike the Bidah introduced by the Salaf of Nawasib, according to the Shia view Tathweeb is not a part of the Adhan but there is no harm if someone says it away from the Adhan.

It should be known that Imam Zayn al Abdeen (as) led his life amongst the tyrants of Bani Ummayah who were staunch adherents of the Sunnah of the first three caliphs, and they bore a grudge against Ali bin Abi Talib (as). They utilized spies to ascertain whether the Imams of Ahlulbayt (as) were ‘dissenting’ from State-propagated religion. They would have increased their propaganda against the Imam (as) had they came to know of their deviation from the State-sponsored religion. Therefore, even if Imam Zayn al Abdeen (as) recited Tathweeb and that too, not as the part of Adhan, it should not be a problem.

If we combine the above two paragraphs, then the following words of Muhammad al-Hasoon written in the margin of al-Bahai al-Amili’s book Al-Athna Ashria, page 52 are of relevance:

وبعض الأصحاب لم يحملها على التقية بل على قول ذلك في غير الآذان كقصد التنبيه

“Some of our companions didn’t consider it as Taqiyyah, but they deemed it an announcement other than in the Adhan”

Moreover, we should also mention that some of the Shi’a scholars have not authenticated one of the narrators in the chain namely Ahmad bin Muhammad bin Yahya al-Attar as Sayyed Khoei declared him Majhul (Mu’ajam al-Rijal, v3 p123), Ibn Dawood said: ‘Muhmal’ (Rijal ibn Dawood, p45), Jawahari said: ‘His authentication is not proven therefore he is Majhul’ (al-Mufid, p46) and Sheikh Fayadh said: ‘He is not authenticated’ (al-Aradi, p295).

Second Tradition

Muhammad ibn Ali ibn Mahbub from Ahmad ibn Al-Hassan from Al-Hussayn from Hammad ibn Isa from Shu’ayb ibn Ya’qub from Abu Basir: “Imam Jafar said: … Al-Tathweeb (i.e. the statement of ‘Al-Salat Khayron Min Al-Nawm’) in Iqama is part of the Sunnat.
Al-Tahdeeb, Volume 2 page 62 Hadeeth Number 14

Reply

We should point out that Allamah Mirza Qumi declared this tradition weak in Minhaj al-Ahkam, page 179.

Third Tradition

Another tradition often used by Nawasib is from Wasa’el Al-Shia, Volume 5 page 427 Hadeeth number 6998:

“Imam Jafar (as) said: When you are in morning prayer say ‘Al-Salat Khayron Min Al-Nawm’ after ‘Hayye Ala Khayr Al-Amal’ in Adhan but don’t say it in Iqama.”

Reply

This tradition is taken from the book of ibn abi Nasr al-Bezanti who wrote his book when he was an adherent Waqifi Sect, therefore, any narrations recorded by him during that period are of no value and are accordingly rejected by the Shias. Sayyed Khoei said in Mujam al-Rijal, Volume 3 page 18:

“He was Waqifi and then he returned.”

The actual belief of Imams (as) about reciting Tathweeb

It would not be incorrect to reach such a conclusion about the tradition cited by the Nawasib when we have clear tradition from the Imams of Ahlulbayt (as) about Tathweeb, for example we read in Bihar al-Anwar, Volume 81 page 173:

الصلاة خير من النوم بدعة بني أمية وليس ذلك من أصل الأذان ، ولا بأس إذا أراد الرجل أن ينبه الناس للصلاة أن ينادي بذلك ، ولا يجعله من أصل الأذان

Imam Kazim (as) said: ‘Prayer is better than sleep’ is an innovation by the Bani Umaya, it is not a part of Adhan but there is no harm if a man wants to wake up the people by saying it, but without including it to the Adhan.

Moreover, we have the following authentic tradition in all four important canonical Shia works that suffice to to refute any attempt to prove that Imams of the Ahlulbayt (as) believed in the Bidah of Nasibi Salaf:

Mu’awiyah ibn Wahab asked Imam as-Sadiq about the Tathweeb [saying ‘Prayer is better than sleep’ between the Adhan and the Iqamah. He said: “It is unknown to us.”
1. Al-Kafi, Volume 3 page 303
2. Al-Faqih, Volume 2 page 63
3. Tahdeeb, Volume 2 page 63
4. Istibsar, Volume 1 page 308
5. Wasa’il, Volume 5 page 426
6. Shaykh Baqar Majlesi in Mirat al-Uqool, Volume 15 page 83 and Sayyed Rohani in Fiqh al-Sadiq, Volume 4 page 329 have declared it Sahih.

Hence we read the following words of Shaykh Tusi in al-Nihayah, page 67:

ولا يجوز التثويب في الأذان. فإن أراد المؤذن إشعار قوم بالأذان، جاز له تكرار الشهادتين دفعتين. ولا يجوز قول ” الصلاة خير من النوم ” في الأذان. فمن فعل ذلك، كان مبتدعا

“Tathweeb is not permissible in Adhan, if the caller (moazen) wanted to notify the people by the adhan, it is permissible for him to repeat the Shahadtayn twice, it is not permissible to say “al-salat khayr men al-naum” in the adhan, whoever does this, he is an innovator (mubtade)”.

Thus, it has been proven that according to the authentic traditions, Imams of Ahlulbayt (as) raised objections at recitation of Tathweeb in Adhan but no harm to recite it generally not as a part of Adhan. Even a tradition showing contrary teaching of Imams (as) was authentic, it would have been understood on the lines of Taqiyah as we have the following tradition from Imam (as):

“If one is certain that we only proclaim that truth,than that person should be satisfied with our teaching. If he hears us say something contradictory to what he heard earlier, he should know that we are acting only in his best interest.”
Al Kafi, Volume 1 page 85 Hadeeth number 6

Confirmation by a Sunni scholar that Ahlulbayt considered Thathweeb as Bida’.

Our opponents may try as much thy can to prove a sanction of the innovations of Umar on the part of Ahlulbayt and that too from Shia books, but the truth is that Sunni scholars have also confirmed that Ahlulbayt (as) did not ascribe to the views of Umar regarding Tathweeb. Qadhi Shawkani stated in Nail al-Awtar, Volume 2 page 18:

وذهبت العترة والشافعي في احد قوليه إلى ان التثويب بدعة

Etra (Ahlulbayt) and Shafiyee in one of his opinions stated that Tathweeb is innovation (Bida).

Some of the Sunni reports falsely attributed to the Prophet (s)

In order to absolve Sahaba from the sin of introducing Bidah of Tathweeb, the staunch followers of Sahaba fabricated some reports and attributed to Holy Prophet (s). Let us have a look at some of those reports alongwith an analysis of their authenticity:

Tradition One to Three

We read in Sunan Abi Dawood, Volume 1 page 189:

Abdulmalik bin Abi Mahdhura narrated from his father from his grandfather [i.e. Abu Mahdhura] that he said “O! Allah’s Apostle, bless me with the knowledge of Azan (call for prayer)” He perambulated his hand over my forehead and said:
you shall loudly say Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
And if it is call for the morning prayers, then “Prayer is better then sleep” shall be said, twice. Then Allah is Great (twice), no god except Allah (twice)

Al-Bayhaqi in his Sunan, Volume 1 page 394 recorded this tradition with the following chain:

‘Abu Ali al-Rudbari narrated from Abu Bakr bin Dasa from Abu Dawood from Musadad from al-Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi Mahdhura from his father from his grand father’

In Sahih Ibn Habban, Volume 4 page 578 we read a similar tradition having the following chain of narration:

‘al-Fadhel bin al-Habab al-Jumahi narrated from Musadad bin Masarhad from al-Harith bin Ubaid from Muhammad bin Abdulmalik bin Abi Mahdhura from his father from his grand father’

Reply

All these chains of narrations contain al-Harith bin Ubaid al-Eyadi about whom Imam Dahabi said: ‘Not strong’ (Al-Kashif, v1 p303), Imam Ahmad ibn Hanbal said: ‘His narration is not reliable’ (Tahdib al-Kamal, v5 p259), Imam Yahya bin Moin said: ‘Weak’ (Tahdib al-Kamal, v5 p260), Imam Abu Hatim said: ‘Not strong’ (Tahdib al-kamal, v5 p260), Imam Nisai said: ‘Not strong’ (Tahdib al-Kamal, v5 p260).

Moreover, the chains also include Muhammad bin Abdulmalik who has been declared unknown by ibn al-Qatan (Tahdib al-Tahdib, v9 p317), Mardini (Al-Jawhar al-Naqi, v1 p392), Shawkani (Nail al-Awtar, v2 p17) and Zailaei (Nasb al-Raya by Zailaei, v1 p363).

Lastly, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet (s) narrated by Abu Mahdhura are rejected.

Tradition Four

We read in Sunan Abi Dawood, Volume 1 page 193:

al-Nufaili narrated from Ibrahim bin Ismail bin Abdulmalik bin Abi Mahdhura from Abdulmalik bin Abi Mahdhura from Abu Mahdhura who said: ‘Allah’s Apostle taught me Adhan word by word:
Allah is Great (4 times)
I do bear witness that there is no god except Allah (twice)
I do bear witness that Muhammad is the apostle of Allah (twice)
Come to prayer (twice)
Come to success (twice)
And he used to call for the morning prayers, ‘Prayer is better then sleep”

Reply

The chain contains Ibrahim bin Ismail bin Abdulmalik who is unknown as declared by Imam Ibn Hajar Asqalani in Taqrib al-Tahdib, Volume 1 page 52. Moreover, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet (s) narrated by Abu Mahdhura are rejected.

Tradition Three & Four

We read in Sunan Abi Dawood, Volume 1 page 191:

Hasan bin Ali narrated from Abu Athim and Abdulrazaq from Ibn Juraij from Uthman bin Saeb from his father and Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura who narrated from the prophet the same tradition and included call for the morning prayers, then “Prayer is better then sleep”

Similary we have a tradition in Sunan Darqatni, Volume 1 page 234 with the following chain:

‘Abu Bakr al-Nisaboori narrated from Abu Hamid al-Musisi from Hajaj from Ibn Juraij from Uthman bin al-Saeb from his father and Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura’

We also have one narration in Sahih Ibn Khuzaima, Volume 1 page 200 which the following chain:

Abu Tahir narrated from Abu Bakr Yaqub bin Ibrahim al-Duqi from Raouh from Ibn Juraij from Uthman bin al-Saeb from Um Abdulmalik bin Abi Mahdhura from Abu Mahdhura’

Reply

The chains contain Uthman bin al-Saeb who has not been mentioned by any scholar except by Ibn Habban and Ibn al-Qatan, and in this situation, those with the knowledge of science of Hadith would know that the opinion of Ibn al-Qatan would be accepted while rejecting that of Ibn Habbans’s and according to Ibn al-Qatan, Uthman bin Saeb is unknown (Tahdib al-Tahdib, v7 p117) and he has similarly been declared unknown by Zailaei (Nasb al-Raya, v1 p363) and Mardini (Al-Jawhar al-Naqi, v1 p392).

Also these chains contain Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet (s) narrated by Abu Mahdhura are rejected.

Tradition Five & Six

We read in Sunan Ibn Majah, Volume 1 page 237:

Abu Bakar bin Abi Shaybah narrated from Muhammad bin Abdullah al-Asadi from Abi Israil from Hakam from Abdulrehman bin Ubai Laila from Bilal who said: ‘Allah’s messenger ordered me to recite tathweeb in morning prayer and he forbid me to recite it in Isha prayer’

Jamia Trimdhi, Vol. 1 Page 153-154, By Mohammad bin Isa Trimdhi

We read in Tirmidhi:

“Abdurehman bin Abi Laila narrated from Bilal [ra] that Holy Prophet (s) said: ‘Do not recite Tathweeb except in Fajar’ 
Jami Al-Tirmidhi, Volume 1, Page 153 & 154

Reply

Both the verions of episode contain a narrator namely Abu Israil. The version of Ibn Majah has been declared weak by Albani in Erwa al-Ghalil, Volume 1 page 253 while the version of Tirmidhi’s episode is also not authentic for the following reasons written right after the tradition:

In this chapter it has also been narrated from Abu Mahdhura [ra]. Abu Isa stated: ‘We do not know this Hadith from Bilal except from him narrating from Abu Israil al-Malai and Abu Israil al-Malai did not hear this Hadith from Hakam bin Utibah. Imam Tirmidhi stated that he narrated it from Hassan bin Ammarah who narrated from Hakam bin Utibah and Abu Israil’s name is Ismaeel bin Abu Ishaq and he is not strong in the eyes of Muhaditheen. 
Jami Al-Tirmidhi, Volume 1, Page 153 & 154

Besides the comments of Imam Tirmidhi, we should also point out that Abu Israil he has been declared ‘weak’ by Imam Dahabi (Al-Kashif, v1 p245), Imam Yahya bin Moin (Tahdib al-Kamal, v3 p79), Imam Nisai (Tahdib al-Kamal, v3 p80) while Jawzajani said: ‘Fabricator’ (Tahdib al-Kamal, v3 p80).

Tradition Seven, Eight & Nine

Imam Al-Bayhaqi records in Al-Sunnan al-Kubra, Volume 1 page 422:

Zuhri narrated from Hafs bin Umar bin Saad who said: ‘My relatives told me that Bilal went to Allah’s messenger (S) to recite Adhan for morning prayer, hence they said to him: ‘He (prophet) is sleeping’. Therefore Bilal raised his voice and said: ‘Prayer is better than sleep’ hence it was added to morning prayer’
Al-Sunnan al-Kubra, Volume 1 page 422 Tradition 1833

Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 466 Tradition 1072:

Muhammad bin Ali narrated from Yaqub bin Hameed from Abdullah bin Wahb from Yuns bin Yazeed from Zuhri from Hafs bin Umar who said: ‘Bilal went to the prophet (S) to recite adhan for morning prayer, but he found him sleeping, therefore he said: ‘Prayer is better than sleep’ twice, then the prophet (S) said: ‘O Bilal, how nice was that, add it to your adhan”.
Al-Mujam al-Kabir, Volume 1 page 466 Tradition 1072

Similarly we read in Sunan Darimi, Volume 1 page 289:

“Uthman bin Umar bin Fares narrated from Yunus from al-Zuhri from Hafs bin Umar bin Saad…”

Reply

All these similar chains contain a common narrator namely Hafs bin Umar bin Saad. In first episode, he claimed that some of this relatives told him the story while he did not mention the names of those relatives. On the contrary, in the second episode he claimed that he heard it directly from Bilal while those familair with the science of Hadith knows that he never met Bilal being from two different Tabaqat. Thus, both the episodes are Mursal! That is why wee see that in the version we referred to above from Sunan Darimi, the margin writer of the book namely Hussain Salim Asad stated:

إسناده ضعيف فيه جهالة

‘The chain is weak, there is unknown (narrator) in it.’

Tradition Ten and Eleven

Imam Tabarani records:

Sahl bin Maaz bin Anas narrated from his father that Allah’s messenger said: ‘Failure and unhappiness is sufficient for the believer if he heard the caller reciting tathweeb and he doesnt answer.
al-Mujam al-Kabir, Volume 15 page 111 Tradition 16805

We read in Musnad Ahmed:

Sahl bin Maaz narrated from his father that Allah’s messenger said: ‘If you heard the caller recite tathweeb, then recite as he recites’.
Musnad Ahmad, Volume 3 page 438 Tradition 15658

Reply

The Tabarani version of episode has been declared weak by Albani in Daeef al-Targhib wa al-Tarhib, Volume 1 page 60 while the margin writer of Musnad Ahmed namely Shaykh Shu’aib al-Arnaout stated the following about latter version:

‘The chain is weak’

Tradition Twelve and Thirteen

We read in Musnad Ahmed:

“Abdullah narrated from Abdulrahman from Sufyan from Abu Jaffar from Abdulrahman from Abu Sulayman from Abu Mahdhura who said: ‘I used to recite adhan during the prophet (s)’s reign for morning prayer and when I used to say “Hay ala al-Falah” I would say after it “al-salat khayr men al-naum” in the first adhan”.
Musnad Ahmed bin Habnbal, Volume 3 page 408 Tradition 15415

Imam Nasai records in Sunan al-Kubra, Volume 1 page 503:

Suwaid bin Nasr narated from Abdullah from Sufyan from Abu Jaffar from Abu Salman from Abu Mahdhoura who said: ‘I used to recite adhan during the prophet (s)’s reign, I used to recite in the morning adhan “Hay ala al-salat, hay ala al-Falah, al-salat khayr men al-naum, Allah Akbar, Allah Akbar, la ilah ila Allah”.

Reply

The first tradition has been declared weak by the margin writer of Musnad Ahmed namely Shaykh Shoib al-Arnaut. The narration of Nasai is also weak because its chain contains Abu Salman al-Moazen whose status is unknown. al-Ghytabi al-Hanafi said about him in Maghani al-Athar, Volume 5 page 336:

“No criticism or praise is mentioned about him”.

Moreover, the chain contains Abu Mahdhura and as we already have cited the statement of Imam Shaifyee that the narrations which attribute the recitation of Tathweeb in Adhan to Prophet (s) narrated by Abu Mahdhura are rejected.

Tradition Fourteen and Fifteen

Imam Tabarani records in Al-Mujam al-Kabir, Volume 1 page 354:

Ishaq bin Ibrahim al-Dabri narrated from Abdulrazaq from Mu’amar from al-Zuhari from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to recite adhan for him, hence it was said to him: ‘He is sleeping’. Thus he called “al-Salat khayr men al-Naum”. Therefore it was added to the morning prayer.

We read in Sunnan ibn Majah, Volume 1 page 237:

Umar bin Rafee narrated from Abdullah bin al-Mubarak from Mu’amar from al-Zuhari from Saeed bin al-Musayab who stated that Bilal went to the prophet (s) to recite adhan for him, hence it was said to him: ‘He is sleeping’. Thus he called “al-Salat khayr men al-Naum”. Therefore it was added to morning prayer.

Reply

The Nawasib belonging to Ummawi fabricated all these traditions in order to provide (false) approval of Prophet (s) to the Bidah of Tathweeb but in this effort they have made to stupid mistakes that can easily be caught. For example, in the above two cited traditions, they tried to show that Saeed bin al-Musayab narrated the episode from Bilal while the reality is that Saeed bin al-Musayab never met Bilal. Imam Ibn Hajar Asqalani records in Tahdeeb al-Tahdeeb, Volume 4 page 87:

و أما حديثه عن بلال و عتاب بن أسيد فظاهر الانقطاع بالنسبة إلى وفاتيهما و مولده

“His narration from Bilal and Utab bin Usaid is clearly disconnected due to their death (year) and his birth (year)”

Tradition Sixteen

Imam Tabarani records in Al-Mujam al-Awsat, Volume 7 page 175:

Muhammad bin Ibrahim narrated from Amer from his father from his grand father from Amr bin Saleh al-Thaqafi from Saleh bin Abi al-Akhdar from al-Zuhari from Urwa from Ayesha who said: ‘Bilal went to the prophet (s) to recite adhan for him, but he found him sleeping. Thus he called “al-Salat khayr men al-Naum”, therefore it was added to the morning adhan’.

Reply

The chain is weak because it contains Saleh bin Abi al-Akhdar in its chain who has been declared ‘weak’ by Ibn Hajar (Taqrib al-Tahdib, v1 p426), Imam Yahya bin Moin (Tahdib al-Kamal, v13 p13), Abu Zara (Tahdib al-Kamal, v13 p14), Imam Bukhari (Tahdib al-Kamal, v13 p14) and Imam Nisai (Tahdib al-Kamal, v13 p15) while Darqutni said: ‘Not reliable’ (Tahdib al-Tahdib, v4 p381).

Tradition Seventeen

We read in Nasb al-Raya by Zailai, Volume 1 page 221:

Abu al-Sheikh ibn Hayan recorded in his book al-Adhan from Abdan who narrated from Muhammad bin Musa al-Harshi from Khalaf al-Hazan from Ibn Umar who said: ‘Bilal went to the prophet (s) to recite adhan for him but he found Him (s) sleeping. Thus he called “al-Salat khayr men al-Naum”, then he (prophet) said: ‘Add it to the adhan when you recite adhan for morning prayer’. Therefore Bilal used to recite it whenever he recited adhan for morning prayer’.

Reply

The chain is weak because it contains Muhammad bin Musa al-Harashi in its chain who has been declared unreliable by Ibn Hajar Asqalani in Taqrib al-Tahdib, Volume 2 page 138.

No clue of Tathweeb in Sahih Bukhari and Sahih Muslim

It should also be noted that there is no clue of Tathweeb in Sahih Bukhari and Sahih Muslim, the two most authentic books after Quran according to Salafies! In fact, the traditions we have in Sahih Muslim narrated on the authority of Umar and Abu Mahdhura attributed to Holy Prophet (s), do not mention Tathweeb at any point. We read in Sahih Muslim, Book 004, Number 0740:

Abu Mahdhura said that the Apostle of Allah (may peace be upon him) taught him Adhan like this: Allah is the Greatest, Allah is the Greatest; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah, and it should be again repeated: I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to the prayer (twice). Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no god but Allah.

We read in Book 004, Number 0748:

‘Umar b. al-Khattab reported: The Messenger of Allah (may peace be upon him) said: When the Mu’adhdhin says: Allah is the Greatest, Allah is the Greatest, and one of you should make this response: Allah is the Greatest, Allah is the Greatest; (and when the Mu’adhdhin) says: I testify that there is no god but Allah, one should respond: I testify that there is no god but Allah, and when he says: I testify that Muhammad is the Messenger of Allah, one should make a response: I testify that Muhammad is Allah’s Messenger. When he (the Mu’adhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah. When he (the Mu’adhdhin) says: Come to salvation, one should respond: There is no might and no power except with Allah, and when he (the Mu’adhdhin) says: Allah is the Greatest, Allah is the Greatest, then make a response: Allah is the Greatest, Allah is the Greatest. When he (the Mu’adhdhin) says: There is no god but Allah, and he who makes a re- sponse from the heart: There is no god but Allah, he will enter Paradise.

Shias are not the only one to reject these fabrications

We should make it clear that some Nawasib may try to teach their adherents that Shias reject the above cited fabrications merely on account of being from opponent sect but the truth is that the rejection of Tathweeb as a part of Adhan is not exclusive to the Shias rather group of Sunni scholars too shared the same view and we have already cited the opinion of Imam Shafiyee in this regard bet let us here cite the words recorded by Ibn Rushd in Bidayat al-Mujtahid, page 89 who mention the views of the very group of Sunnies:

واختلفوا في قول المؤذن في صلاة الصبح: الصلاة خير من النوم هل يقال فيها أم لا؟ فذهب الجمهور إلى أنه يقال ذلك فيها وقال آخرون: إنه لا يقال لانه ليس من الاذان المسنون، وبه قال الشافعي.
وسبب اختلافهم: اختلافهم هل قيل ذلك في زمان النبي (ص)؟ أو إنما قيل في زمان عمر؟

They disagreed that whther the caller (moazen) in morning prayer should say “al-Salat khayr men al-naum” or not? The majority believes that it should be said while others believe that it should not be said because it is not part of Adhan and that is what Shafiyee believed.
The reason for the disagreement is that whether it was said during prophet’s reign? Or was said during Umar’s reign?

Thus, it is not only the Shia who hold the view that Tathweeb was introduced in Umar’s reign and not in Prophet’s time rather a group of Sunnies too hold the same view!

Invitation to Nawasib to adopt the right path

By considering the right of justice and truth the so-called scholars of Deoband should answer us about this true Islam that they consider to be their inherited property. Why is your version of Islam a collection of contradicting traditions?

The Shi’a justification (for contradictions) can be easily explained since our Imams were persecuted and they spent most of their lives imprisoned, they couldn’t get a proper chance to preach the truth and propagate the truth of the Shi’a Madhab. But your case is different, what did your Abu Bakr, Umar and Othman actually do? Although they were the rulers they were incapable of protecting an Adhan recited five times a day, acknowledged by your scholars in their books.

About the phrases in your Adhan, there is a serious contradiction in your traditions; about “As-salat khair al-Min an-Naum” a variety of traditions can be found in your books. The religion you are following is not the one revealed on Prophet Muhammad (s); it is the Fiqh of Umar that you have stuck to. The level of your knowledge can be easily known by the fact in the light of your own books you cannot even confirm the correct recital of the Adhan. The way Umar introduced the phrase “As-salat khair al-Min an-Naum” in Adhan and then himself termed it as an innovation haunts the Nawasib, and they themselves are confused by the variety of disgusting traditions.

[2]“Haya Ala Khair al-Amal” in Adhan

These words have not been added by us, in fact they were recited by Rasulullah (s) and the true inheritors of his knowledge the Imams from Ahl’ul bayt (as). Its validity can be established from Sunni sources.

Umar opposed the Islamic teachings by removing “Haya Ala Khair al-Amal” from the Adhan

We shall cite the following esteemed Sunni works to corroborate our claim:

1. Sharh Maqasid, volume 3 page 52
2. Sharh Tajreed, page 408

Qaushijee states in Sharh Tajreed:

(Umar said): ‘O people, three things were there during the reign of Allah’s messenger and I forbid them and will punish for practicing them and they are the Mut’ah of women, the Mut’ah of hajj and Haya alaa khayri al-amal’

Imam Saaduddin Taftazani states in Sharh Maqasid, Volume 3 page 512:

“It has been narrated that Umar said: ‘Three things existed during the time of Allah’s Messenger, I forbid and make them Haram, these are Mut’ah al-Nisa, Mut’ah al-Hajj and “Hay ala Khayr al-Amal”.
Sharh Maqasid, Volume 3 page 512

Note: The Imam of Ahle Sunnah, Abul Hasan Aamidi in Abkaar ul-Afkaar and Imam of Ahle Sunnah Shams-ud-din Mehmood bin Abdul-Rehman bin Ahmed al-Isfahani in Tashayed al-Qawaid have both admitted that the recitation of “Haya Ala Khair al-Amal” in Adhan was stopped by Umar. We want to make it clear to the Nawasib that all four of their Imams have accepted Umar banned the recitation of the concerned phrase in Adhan The author of Tauhfa Ithna Ashari al Muhaddith Shah Abdul Aziz Dehlavi has admitted in the fourth chapter of his Touhfa that if someone quotes a tradition from the opposition and then does not term it as weak then the authenticity of the tradition is proven. Based on this principle, all four Sunni Imams have quoted this tradition verifying to it being authentic, rather than deem this weak they have offered justifications and explanations. The Nawasib blame us for holding a belief that our Imams have the authority to change and abrogate Islamic edicts, a fact that is against the Shi’a madhab. We ask the Nasibis ‘Who gave Umar the authority to ban acts that permitted by Allah and his Holy Prophet (s)?’

Abdullah Ibn Umar, Bilal and Imam Zayn ul Abideen used to recite “Haya Ala Khair al-Amal” in Adhan

1. Seerat al Halabiyah, volume 2, page 205, Dhikr e Adhan.
2. Neel al-Awtar, volume 2 page 41
3. Sunan al-Kubra, volume 1 pages 424-425
4. Kanz al-Ummal volume 8 page 342
5. Tehqeeq Ajeeb fil-Tasweeb, page 5, compiled by Abdul-Hai.
6. Musanaf Ibn abi Shaybah, Volume 1 page 195
7. Musanaf Abdulrazaq, Volume 1 page 464
8. Muwatta Imam Malik, Volume 1 page 162
9. Kibriyat al-Ahmer, Volume 1 page 43

Behaqqi records:

(وأخبرنا) محمد بن عبد الله الحافظ انا أبو بكر بن اسحاق ثنا بشر بن موسى ثنا موسى بن داود ثنا حاتم بن اسمعيل عن جعفر بن محمد عن أبيه ان علي بن الحسين كان يقول في اذانه إذا قال حي على الفلاح قال حي على خير العمل ويقول هو الاذان الاول

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘Haya alaa Khayri al amal’ after ‘Haya alaa alfalah’ and he said that this is the first adhan.

Imam Ibn Abi Shaybah records:

حدثنا أبو بكر قال نا حاتم بن إسماعيل عن جعفر عن أبيه ومسلم بن أبي مريم أن علي بن حسين كان يؤذن فإذا بلغ حي على الفلاح قال حي على خير العمل ويقول هو الأذان الأول

Jaffar bin Muhammad narrated from his father that Ali bin al-Hussain used to say ‘Haya alaa Khayri al amal’ after ‘Haya alaa alfalah’ and he said that this is the first adhan.

We also read:

حدثنا أبو أسامة قال نا عبيد الله عن نافع قال كان بن عمر زاد في أذانه حي على خير العمل

Nafee said: Ibn Umar added ‘Haya alaa khayri alamal’ to his adhan.

Imam Abdulrazaq al-Sanani records:

عبد الرزاق عن بن جريج عن نافع عن بن عمر أنه كان يقيم الصلاة في السفر يقولها مرتين أو ثلاثا يقول حي على الصلاة حي على الصلاة حي على خير العمل

Nafee said: ‘When Ibn Umar performed prayer while he was traveling, he used to say ‘Haya alaa alsalat hat alaa khayri alamal’ twice or thrice’

We read in Kanz al-Umal, Volume 8 page 342 Tradition 23174:

عن بلال كان بلال يؤذن بالصبح فيقول : حي على خير العمل

Bilal used to recite adhan for morning prayer and say: ‘Haya alaa khayri alamal’

One of the beloved scholars of Salafies namely Showkani stated in his book Nail al Awtar:

وقد صح لنا أن حيَّ على خير العمل كانت على عهد رسول اللَّه صلى اللَّه عليه وسلم يؤذن بها ولم تطرح إلا في زمن عمر وهكذا قال الحسن بن يحيى روي ذلك عنه في جامع آل محمد وبما أخرج البيهقي في سننه الكبرى بإسناد صحيح عن عبد اللَّه بن عمر أنه كان يؤذن بحيَّ على خير العمل أحيانًا‏.‏ وروي فيها عن علي بن الحسين أنه قال‏:‏ هو الأذان الأول‏.‏ وروى المحب الطبري في أحكامه عن زيد بن أرقم أنه أذن بذلك‏

It has been proven to us to be Sahih that ‘Haya Ala Khair al Amal’ used to be recited in Adhan during the era of Prophet (s) until it was abandoned in Umar’s reign and this is what the statement of Hassan bin Yahaya also. And Bayhaqi has also recorded through a Sahih chain of narration that Abdullah Ibn Umar some times used to recite Haya Ala Khair al Amal’ in Adhan and it has been narrated from Ali bin al-Hussain that is the first Adhan (of Islam). Similarly Muhabuddin Tabari in ‘Ahkam’ has recorded the recitation of ‘Haya Ala Khair al Amal’ by Zaid ibn Arqam in Adhan.

The Nawasib should also look at the comments of the obedient student of your Imam e Azam, Imam Muhammad in his book Muwatta e Imam Muhammad which states that:

“Abdullah ibn e Umar used to recite “Haya Ala Khair al-Amal” after “Haya ala al-Falah” in his Adhan. The commentator of the Hadeeth while commenting on this says: “It is Abdullah ibn e Umar’s act which was probably the Sunnah of the Holy Prophet (s) there is nothing wrong if someone practices it.”

Abdullah ibn e Umar is graded by the Ahl’ul Sunnah as a Sahabi son of a Sahabi and second Khaleefa. He was never stopped by anyone from reciting “Haya Ala Khair al-Amal” neither was called an innovator.

Abdulwahab Sherani stated in Kibriyat al-Ahmer, Volume 1 page 43:

“Shaykh Akbar Muhiuddin Ibn Arabi has stated that those who object at the recitation of ‘Haya Ala Khair al-Amal’ during Adhan, I never come across any proof of their objection because on the day of digging the trench, the Holy Prophet (s) himself instructed to recite this sentence in Adhan”

An appeal to the truth

We have proven that the recitation of “Haya Ala Khair al-Amal” in Adhan was prohibited by Umar bin Khattab, the Shi’a do not have a high regard for him because he introduced new practices and changed the Shariah which is a major sin. Umar while prohibiting the recitation of the concerned phrase in Adhan had threatened that he would punish anyone who would oppose him. As Umar is no longer in our midst nor are his threats and fear still casting a shadow over the Ummah, we ask our critics for Allah’s sake turn to the right path, because you are answerable to Allah for your deeds, not to Umar.

A Wahaby scholar’s acceptance of the Shi’a Adhan

Famous Ahl-e-Hadeeth Scholar Maulana Waheed uz-Zaman Hyderabadi in his book Anwaar ul-Lughat, part (Para) 18, page 5-6, published by Hashmat ul-Islam press, Bangalore, India, under the caption of “An-nazr ala wajh Ali ibadah” writes:

A Shi’a Muezzin used to recite “Ashadu ana Ali un-Wali Allah” in Adhan, this bothered and infuriated the Sunnis, they came to me and complained, in reply to them I said: “That Muezzin just says -Ashadu ana Ali un-Wali Allah- whereas I say much more than this as -Ashadu ana Ali an-Imam al-Awliya wa Sayyid al-Wasiya wa Khair al-Khalaiq ba’d al-Ambiya-”

Note: Maulana Waheed uz-Zaman’s book Anwaar ul-Lughat has been re-published in Pakistan by the name of Lughaat ul-Hadeeth.

The Deobandi Adhan was formulated by the dreams of newly converted Muslims and not in accordance with divine revelations

1. Sunan Abu-Daud, Chapter of Adhan Book 2, Number 0498:
2. Saheeh Tirmidhi, Chapter of Adhan.
3. Sunan Ibn e Majah, Chapter of Adhan.

Sunan Abu Daud:

AbuUmayr reported on the authority of his uncle who was from the Ansar (the helpers of the Prophet): The Prophet (peace_be_upon_him) was anxious as to how to gather the people for prayer. The people told him: Hoist a flag at the time of prayer; when they see it, they will inform one another. But he (the Prophet) did not like it. Then someone mentioned to him the horn.

Ziyad said: A horn of the Jews. He (the Prophet) did not like it. He said: This is the matter of the Jews. Then they mentioned to him the bell of the Christians. He said: This is the matter of the Christians. Abdullah ibn Zayd returned anxiously from there because of the anxiety of the Apostle (peace_be_upon_him). He was then taught the call to prayer in his dream. Next day he came to the Apostle of Allah (peace_be_upon_him) and informed him about it.

He said: Apostle of Allah, I was between sleep and wakefulness; all of a sudden a newcomer came (to me) and taught me the call to prayer. Umar ibn al-Khattab had also seen it in his dream before, but he kept it hidden for twenty days.

Note: Qur’an says that the Holy Prophet (s) said: “speaks nothing but revelation.”
And three of the “Saheeh” books of Sunnis say that Holy Prophet (s) followed the dreams of the companions rather than divine revelations.

An appeal to logic

The tradition about Adhan being imposed after the dreams of the companions is a lie and absolute trash, and that is why Imam Bukharee has Imam Muslim have diluted this tradition like Umar’s wine.

Those barking Mullahs who blame the Shi’a for additions in the Adhan should first sweep their own doors wherein they shall see that their entire Adhan is void as it was due to the dreams of companions and not divine revelation. Why could the companions shape the Shariah of Allah Almighty. The humiliation for the Nasibis is compounded by the fact that their dreamt Adhan did not hold the phrase of “As-salat khair al-Min an-Naum”. The Qur’an says that the Prophet (s) takes the Shariah from the commandments of Allah, whereas the so-called correct books of Sunnis state that he made the Shariah by following the dreams of the companions. Such a belief contradicts the Holy Qur’an and is outside Islam. Shi’a belief is clear, that the Adhan was via divine revelation as affirmed in their texts.

Hanafi Fiqh permits citing the names of Khaleefa’s while reciting Adhan

As proof we advance the following esteemed Sunni works:

1. Fatah al-Qadeer Sharh Hidayah, page 215, Dhikr of Adhan.
2. Al-Kifaya Sharh Hidayah, page 215 by Jalal-ud-din Khuwarzmi.
3. Sharh Hidayah, page 215
4. Al-Badaya wal-Nihayah, Volume 9 page 267
5. Aojaz al-Masalik Sharh Muwatta e Imam Malik, volume 2, page 27.

Al-Kifaya:

“An innovation started by Imam of Ahl’ul Sunnah Abu Yusaf was that the Caller of Prayer (Moazzin) should take the names of Khaleefa’s and the Ameer and pay regards and blessings to him and after that he should say “Haya ala As-Salat” and this innovation was introduced as it was for the Caliphs of the Holy Prophet (s).”

Ibn Katheer while praising Umar Ibn Abdul Aziz writes in his esteemed work Al Bidaya wa al Nihaya:

“Umar ibn e Abdul-Aziz’s caliphate was the revival of Khilafat-e-Rasihida and the era of second life of the Islamic civilization and culture, Quranic orders, Prophetic Sunnah and the Islamic teachings.”

On the very next page we read:

“Uthman al-Rahi al-Hamsi narrates that he had heard the Moazzin of Umar ibn e Abdul Aziz convey Salaams to him in between Adhan by saying Asalam-o-Alaikum ya Ameer-al-Mo’mineen wa rehmatullah-e-wa-barakatuhu, Hai-e-alas-salat, hai-e-alal-falah, as-salat qad-qarbat, i-e “O! Leader of the believers, Allah’s blessings be on you, Hasten towards prayer, Hasten towards Prosperity, the time for prayer has approached.”
Al Bidaya wal Nihaya, Volume 9, Page 267, published by Nafees Academy Karachi

Note: If sending blessings on Umar Ibn Abdul Aziz in Azan makes his era the era of Quranic injunctions and Sunnah then how can the recitation of “Ali yun Waliyullah” which is the Sunnah of Prophets and Sahaba constitute a prohibited act?

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

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

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

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

Umar bin Khattab added words in the Salah

Saheeh Muslim, Book 004, Number 0788:

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

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

source:shiapen