Three Takbeers to end your Salaah = bid`ah

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السلام عليكم

My whole life, I thought that when you end your salaah, you MUST do “three takbeers”. Later, I found out that it is just a “mustaHab” act to end your salaah. What we are going to do is examine this practice of “three takbeers to end your salaah”.

 Is this an act of finishing your salaah or part of something else? Is there ANY SaHeeH hadeeth that alludes to this? And what actions are we suppose to do when we end our salaah?

Here is the section that alludes to this practice. (taken from my personal copy of Wasaa’il Al-Shee`ah)

Wasaa’il Al-Shee`ah, vol. 4, pg. 1030 – 1031, hadeeth # 8419 & 8420

14- بَابُ اسْتِحْبَابِ رَفْعِ الْيَدَيْنِ فَوْقَ الرَّأْسِ عِنْدَ الْفَرَاغِ مِنَ الصَّلَاةِ وَ التَّكْبِيرِ ثَلَاثاً وَ الدُّعَاءِ بِالْمَأْثُورِ 

14 – Chapter on the desirability of raising the hands over the head at the finishing of the salaah, and takbeer thrice, and du`aa by what has been handed down.

 مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بِإِسْنَادِهِ عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَ رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع إِذَا صَلَّى وَ فَرَغَ مِنْ صَلَاتِهِ يَرْفَعُ يَدَيْهِ فَوْقَ رَأْسِهِ

وَ رَوَاهُ الشَّيْخُ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ مِثْلَهُ 

1 – Muhammad b. `Ali b. al-Husayn by his isnad from Safwan b. Mihran the camel driver.  He said: I saw Aboo `Abdillaah عليه السلام when he prayed and ended his salaah (that he would) raise his hands above his head.
And the Shaykh narrated it by his isnaad from al-Husayn b. Sa`eed from Ibn Abee Najran from Safwaan likewise.

Source:

1.       Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 325, hadeeth # 952

2.      Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 106, hadeeth # 171

3.      Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 6, pg. 452, hadeeth # 8419

Grading:

1.       Al-Majlisi said this hadeeth is SaHeeH
à Milaadh Al-Akhyaar, vol. 3, pg. 613

2.      Al-Majlisi I (Majlisi’s Father) said this hadeeth is SaHeeH
à RawDah Al-Muttaqoon, vol. 2, pg. 369

وَ فِي الْعِلَلِ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمْزَةَ بْنِ الْقَاسِمِ الْعَلَوِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ الزَّيَّاتِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع لِأَيِّ عِلَّةٍ يُكَبِّرُ الْمُصَلِّي بَعْدَ التَّسْلِيمِ ثَلَاثاً يَرْفَعُ بِهَا يَدَيْهِ فَقَالَ لِأَنَّ النَّبِيَّ ص لَمَّا فَتَحَ مَكَّةَ- صَلَّى بِأَصْحَابِهِ الظُّهْرَ عِنْدَ الْحَجَرِ الْأَسْوَدِ- فَلَمَّا سَلَّمَ رَفَعَ يَدَيْهِ وَ كَبَّرَ ثَلَاثاً وَ قَالَ- لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ وَحْدَهُ أَنْجَزَ وَعْدَهُ وَ نَصَرَ عَبْدَهُ وَ أَعَزَّ جُنْدَهُ وَ غَلَبَ الْأَحْزَابَ وَحْدَهُ فَلَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ- ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ لَا تَدَعُوا هَذَا التَّكْبِيرَ وَ هَذَا الْقَوْلَ فِي دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ فَإِنَّ مَنْ فَعَلَ ذَلِكَ بَعْدَ التَّسْلِيمِ وَ قَالَ هَذَا الْقَوْلَ كَانَ قَدْ أَدَّى مَا يَجِبُ عَلَيْهِ مِنْ شُكْرِ اللَّهِ تَعَالَى عَلَى تَقْوِيَةِ الْإِسْلَامِ وَ جُنْدِهِ

2 – And in al-`Ilal from `Ali b. Ahmad b. Muhammad from Hamza b. al-Qasim al-`Alawi from Ja`far b. Muhammad b. Malik from Muhammad b. al-Husayn b. Zayd the oil seller from Muhammad b. Sinan from al-Mufaddal b. `Umar.  He said: I said to Aboo `Abdillaah عليه السلام: For which reason does the person doing salaah do takbeer thrice after the tasleem, raising his hands with it? So he said: (It is) because when the Prophet صلّى الله عليه وآله conquered Makka, he prayed the dhuhr with his companions at the Black Stone, and when he had done tasleem he raised his hands and did takbeer thrice.  And he said:  “There is no god but Allah, He alone, He alone.  His fulfilled His promise, and helped His servant, and supported His army, and defeated the confederates He alone.  So for Him is the kingdom and for Him is the praise.  He gives life and He makes die, (and He makes die and He gives life, – in al-`Ilal) and He is powerful over everything.”  Then he turned to him companions, and he said: Do not leave this takbeer and this saying at the end of every written salaah, for verily whoever does that after the tasleem and says this saying has fulfilled what was obligatory upon him of thanks to Allah ta`ala upon (i.e. for) the strengthening of Islam and its army.

Source: 

1. Al-Sadooq, `Ilal Al-Sharaa’i`, vol. 2, ch. 78, pg. 360, hadeeth # 1
2. Al-`Aamilee, Wasaa’il Al-Shee`ah, vol. 6, pg. 452 – 453, hadeeth # 8420
3. Al-Kashaanee, Al-Waafee, vol. 8, pg. 791
4. Muhaddith Al-Noori, Mustadarak Al-Wasaa’il, vol. 5, ch. 12, pg. 52, hadeeth # 5342

As you can see only 1 of the 2 aHaadeeth that are presented as the “source” for doing three takbeers after salaah is actually talking about doing three takbeers. The first Haadeeth, which is SaHeeH, doesn’t talk about doing three takbeers at all, but it is talking about raising your hands (most likely your hands together with the palms facing towards the ceiling) above your head (fawqa ra’s).

Now, we move on to the second hadeeth that discusses the three takbeers. First, we will break down the isnaad provided, and then we will break down the actual hadeeth to see what it is really saying.

The isnaad provided has 4 weak points (in red), and here are the “weak links” in the chain.

عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ is Majhool (Unknown) according to:

1. Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 11, pg. 252, person # 7897

جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ is Da`eef Jiddan (Very Weak) according to:

1. Al-Najaashee, Rijaal, pg. 122, person # 313
2. Ibn Al-GhaDaa’iree, Kitaab Al-Du`afaa, pg. 48
3. Al-Toosi, Rijaal, pg. 418, person # 6037 (Toosi said he is thiqah, but the people of Qum said he is weak)    
4. Al-Hillee, Al-KhulaaSah, pg. 210, person # 3 (Hillee said you should NOT act upon his narrations)

مُحَمَّدِ بْنِ سِنَانٍ is Da`eef (Weak) according to:

1.  Al-Toosi, Fihrist, pg. 407, person # 620
2.  Al-Toosi, Rijaal, pg. 364, person # 5394
3.  Al-Najaashee, Rijaal, pg. 328, person # 888
4.  Al-GhaDaa’iree, pg. 92, person # 130

الْمُفَضَّلِ بْنِ عُمَرَ is Da`eef (Weak) according to:

1. Ibn GhaDaa’iree, Kitaab Al-Du`afaa, pg. 88, person # 117
2. Al-Najaashee, Rijaal, pg. 416, person # 1112
3. Al-Hillee, Al-KhulaaSah, pg. 258, person # 1

Based off of this isnaad, this hadeeth can be graded as Da`eef Jiddan (Very Weak). Usually in fiqhi matters, that is when the isnaad of aHaadeeth are looked at VERY closely.

Some people might argue that this is a mustaHab (recommended) act, so no need to go through this strenuous process of looking at the isnaad (chain of narrators). That’s okay, let’s look at the matn (content) of the hadeeth, and see what is the hadeeth saying.

Even if you want to follow that hadeeth, the three takbeers are done as a ta`qeeb (acts done AFTER salaah is done). If you notice the scanned image of Wasaa’il, on the top of the second image provided, it says that it is in the section of Ta`qeeb, which are things done after salaah, such as tasbeeH, du`aa, etc.

If you read the hadeeth carefully, this is how the procedure is supposed to be.

1. Finish your salaah with a ONE tasleem (or two depending on if it is a jamaa`ah or a furada (individual))è  This will be discussed a little later
2.  After your salaah is done, raise your hand above your head (fawqa al-ra's)è  This is based off of the previous narration which says to put your hands above your head
3. THEN, you recite three takbeers
4. After that, you recite the du`aa mentioned in the hadeeth

Here is what Al-Toosi has said concerning the 3 takbeers, this is found in the section of Ta`qeeb (things done AFTER salaah)

فإذا انصرف من صلاته يستحبّ له أن يقول قبل قيامه من مصلّاه: «اللّه أكبر» ثلاث مرّات يرفع بها يديه إلى شحمتي أذنيه،

"One is recommended to say before standing up to leave the place of prayer. Raise his hands up to the earlobes and say 'Allaahu Akbar' three times…"
Source:

·         Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawa, pg. 84

 As you can see, this action (three takbeers) in NO WAY ends your salaah, thinking that this action is INDEED ending your salaah is a bid`ah. Also, you can see that this hadeeth provided does not talk about the “up and down” motion of your hands three times, as you see some of our shee`ahs do.

Now, the question arises, if this (three takbeers) doesn’t end your salaah, then what action(s) end your salaah?

Here are narrations that show that the ENDING of your salaah is the tasleem.

الْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي رَجُلٍ صَلَّى الصُّبْحَ فَلَمَّا جَلَسَ فِي الرَّكْعَتَيْنِ قَبْلَ أَنْ يَتَشَهَّدَ رَعَفَ قَالَ فَلْيَخْرُجْ فَلْيَغْسِلْ أَنْفَهُ ثُمَّ لْيَرْجِعْ فَلْيُتِمَّ صَلَاتَهُ فَإِنَّ آخِرَ الصَّلَاةِ التَّسْلِيمُ

He said: I heard Aboo `Abdillaah (as) saying regarding a man who prayed as-subh (fajr), and when he sat in the two rak`at before he did tashahhud he had a nosebleed.  He said: So he is to leave and wash his nose, then he is to return and complete his salaah, for the end of salaah is the tasleem.

Source:

1. Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 15, pg. 320, hadeeth # 163

Grading:

1. Al-Majlisi said this hadeeth is Muwaththaq (Reliable)

   à Milaadh Al-Akhyaar, vol. 4, pg. 481

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنِ الْحَلَبِيِّ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‏ كُلُّ مَا ذَكَرْتَ اللَّهَ بِهِ وَ النَّبِيَّ ص فَهُوَ مِنَ الصَّلَاةِ وَ إِنْ قُلْتَ- السَّلَامُ عَلَيْنَا وَ عَلَى عِبَادِ اللَّهِ الصَّالِحِينَ فَقَدِ انْصَرَفْتَ

He said: Aboo `Abdillaah (as) said to me: Whenever you mention (or, remember) Allah by it and the Prophet (pbuh), then it is from salaah.  And if you say “as-salam `alayna wa `ala `ibadillahi s-saliheen” then you have departed (i.e. you’ve completed your salaah).

Source:

1.  Al-Kulayni, Al-Kaafi, vol. 3, pg. 337-338, hadeeth # 6

Grading: 

1. Al-Majlisi said this hadeeth is SaHeeH

   à Mir’aat Al-`Uqool, vol. 15, pg. 162

Another question that arises is, what type of action / motion should we do our tasleem in?

If you are the leader of the prayer or if you are praying alone then you do tasleem ONCE. And if you are follower (ma’moon) in the jamaa`ah, then you do tasleem TWICE. Here are the aHaadeeth that talk about this.

 وَ بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كُنْتَ فِي صَفٍّ فَسَلِّمْ تَسْلِيمَةً عَنْ يَمِينِكَ وَ تَسْلِيمَةً عَنْ يَسَارِكَ لِأَنَّ عَنْ يَسَارِكَ مَنْ يُسَلِّمُ عَلَيْكَ وَ إِذَا كُنْتَ إِمَاماً فَسَلِّمْ تَسْلِيمَةً وَ أَنْتَ مُسْتَقْبِلُ الْقِبْلَةِ

 He said: Aboo `Abdillaah (as) said: If you are in a row, then do a tasleem from to your right and a tasleem to your left, for to your left is someone who is doing tasleem upon you.  And if you are an imam, then do a tasleem while you are facing qibla.

Source:

1. Al-Kulayni, Al-Kaafi, vol. 3, pg. 338, hadeeth # 7

Grading:

1. Al-Majlisi said this hadeeth is SaHeeH

   à Mir’aat Al-`Uqool, vol. 15, pg. 163

From this hadeeth, you can see that you do two tasleems if you are in a row and one if you are an Imaam or reading alone. Now, when you do your tasleem, DO NOT move your head SO MUCH to the right and to the left as if you are looking over your shoulder, but you slightly move it to the right and to the left. (NOTE: You are always doing tasleem to the right unless you are the leader of the prayer then you do tasleem forward)

One FINAL question arises, what should you do if you are in jamaa`ah, and you are at the VERY left end of the row, and NO ONE is to the left of you, just people to the right. The answer can be found from this hadeeth.

 وَ عَنْهُ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْإِمَامُ يُسَلِّمُ وَاحِدَةً وَ مَنْ وَرَاءَهُ يُسَلِّمُ اثْنَتَيْنِ فَإِنْ لَمْ يَكُنْ عَنْ شِمَالِهِ أَحَدٌ سَلَّمَ وَاحِدَةً

He said:  Aboo `Abdillaah (as) said: The imam does tasleem once and whoso is behind him does tasleem twice.  So if there is there no one to his left, he does tasleem once.

Source:

1. Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 8, pg. 93, hadeeth # 114
2. Al-Toosi, Al-IstibSaar, vol. 1, ch. 199, pg. 346, hadeeth # 2

Grading:

1. Al-Majlisi said this hadeeth is SaHeeH

   à Milaadh Al-Akhyaar, vol. 3, pg. 573

From this hadeeth, the final question is answered, if there is NO ONE to the left of you in a row (i.e. you are at the left end of a row), then you will only do ONE tasleem (to your right).

In conclusion, thinking that the “three takbeers” end your salaah, you are introducing a bid`ah, because the “three takbeers” do not in ANY way end your salaah, because your salaah is complete / ended when you do tasleem (either once or twice depending on which type of salaah you are doing and where you are in the jamaa`ah).

السلام عليكم

`Abd Allaah bin Saba

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السلام عليكم

This is an analysis of ‘Abd Allaah bin Saba. I have read around the internet a lot of lies concerning this figure, I will show you the true Shee`ah position regarding this figure, and what was he (ibn Saba) attempting to do.

Here are the scholarly opinion regarding ‘Abd Allaah bin Saba, by Shee`ah Rijaal scholars.

`Abd Allaah bin Saba is accursed / ghullah (exagerrator) according to:

Source:

·         Al-Toosi, Rijaal, pg. 75, person # 718 (in the book)

·         Al-Hillee, Al-KhulaaSah, pg. 237, person # 19 (section of ‘Abd Allaah)

·         Al-Khoei, Mu’jam Rijaal Al-Hadeeth, vol. 10, pg. 192, person # 6878

Here is what Al-Toosi has said concerning `Abd Allaah bin Saba (Al-Toosi, Rijaal, pg. 75, person # 718)

(Click to enlarge)

"`Abd Allaah bin Saba - returned to kufr (disbelief) and it showed that he was a ghullah (exagerrator)"

Now here are 3 SaHeeH aHaadeeth that talks about ‘Abd Allaah bin Saba, the first chain is one of the most impeccable chains you can get in Shee`ah hadeeth books. This is like our “golden” chain.

1.) حدثني محمد بن قولويه، قال حدثني سعد بن عبد الله، قال حدثنا يعقوب بن يزيد و محمد بن عيسى، عن ابن أبي عمير، عن هشام بن سالم، قال : سمعت أبا عبد الله (عليه السلام) يقول و هو يحدث أصحابه بحديث عبد الله بن سبإ و ما ادعى من الربوبية في أمير المؤمنين علي بن أبي طالب، فقال إنه لما ادعى ذلك فيه استتابه أمير المؤمنين (عليه السلام) فأبى أن يتوب فأحرقه بالنار.

Hishaam bin Salim, who said that he heard it from Imam Aboo `Abd Allaah (AS) when he told that `Abd Allaah bin Saba called (to people) the lordship/divinity of Imaam `Alee (AS). Upon that ‘Alee ordered him to repent, but he refused. Then Ali let him burn in fire."

Source:

·         Al-Kashee, Rijaal, pg. 107, hadeeth # 171

2.) حدثني محمد بن قولويه قال حدثني سعد بن عبد الله قال حدثنا يعقوب بن يزيد و محمد بن عيسى عن علي بن مهزيار عن فضالة بن أيوب الأزدي عن أبان بن عثمان قال سمعت أبا عبد الله (ع) يقول لعن الله عبد الله بن سبإ إنه ادعى الربوبية في أمير المؤمنين (ع) و كان و الله أمير المؤمنين (ع) عبدا لله طائعا الويل لمن كذب علينا و إن قوما يقولون فينا ما لا نقوله في أنفسنا نبرأ إلى الله منهم نبرأ إلى الله منهم.

I heard Aboo `Abd Allaah (AS) saying: 'May Allaah curse `Abd Allaah bin Saba, he claimed a divinity / lordship for Ameer Al-Mu’mineen (AS). By Allaah, Amierul-Mu'mineen (AS) was volunterily the slave of Allah. Woe to him who lie about us, for there are people who say about us what we don't say about ourselves, we disassociate ourselves to Allah from them, we disassociate ourselves to Allah from them'."

Source:

·         Al-Kashee, Rijaal, pg. 107, hadeeth # 172

Here is another SaHeeH hadeeth about Ibn Saba, and him being cursed.

3.)و بهذا الإسناد عن يعقوب بن يزيد عن ابن أبي عمير. و أحمد بن محمد بن عيسى عن أبيه و الحسين بن سعيد عن ابن أبي عمير عن هشام بن سالم عن أبي حمزة الثمالي قال قال علي بن الحسين (ع) لعن الله من كذب علينا إني ذكرت عبد الله بن سبإ فقامت كل شعرة في جسدي لقد ادعى أمرا عظيما ما له لعنه الله كان علي (ع) و الله عبدا لله صالحا أخو رسول الله (ص) ما نال الكرامة من الله إلا بطاعته لله و لرسوله و ما نال رسول الله (ص) الكرامة من الله إلا بطاعته.

'May the curse of Allah be upon those who tell lies about us. I mentioned `Abd Allaah Ibn Saba and each hair in my body stood up, Allah cursed him. Ali was, by Allah, a proper servant of Allah, the brother of the Messenger of Allah . He did not earn the graciousness/honor from Allah except with the obedience to Allah and His Messenger. And (similarly) the Messenger of Allah did not earn the honor from Allah except with his obedience to Allah'."

Source:

·         Al-Kashee, Rijaal, pg. 107, hadeeth # 173

Each one of these aHaadeeth goes through multiple routes:
1st hadeeth = 2 different routes
2nd hadeeth = 2 different routes
3rd hadeeth = 3 different routes


2 + 2 + 3 = 7 different isnaads, all of them saying that Ibn Sabaa is mal`oon (accursed). Some people unfortunately say he is a "fake" or "myth". I HIGHLY doubt our Imaams will be giving la`n (curse) upon "thin air".



Now, here is the something that has been spread around the internet, and must be rejected.

ذكر بعض أهل العلم أن عبد الله بن سبإ كان يهوديا فأسلم و والى عليا (ع) و كان يقول و هو على يهوديته في يوشع بن نون وصي موسى بالغلو فقال في إسلامه بعد وفاة رسول الله (ص) في علي (ع) مثل ذلك و كان أول من شهر بالقول بفرض إمامة علي و أظهر البراءة من أعدائه و كاشف مخالفيه و أكفرهم فمن هاهنا قال من خالف الشيعة أصل التشيع و الرفض مأخوذ من اليهودية.

Some people of knowledge mentioned that `Abd Allaah bin Saba' was a Jew, who embraced Islam and supported Ali. While he was still a Jew, he used to go to extremism in calling Yousha' bin Noon as the appointee (successor) of Moses, thus after embracing Islam - after the demise of the Messenger of Allah صلى الله عليه وآله - he said the like about Ali. It was him who first publicly announced the mandatory Imaamah for Ali, rejected and disowned his enemies, debated his opponents and called them Kafirs. Hence, those who oppose the Shi'ites often say: The Shee`ah and Rejectors (Rafidah) have their roots in Judaism ".

Source:

·         Al-Kashee, Rijaal, pg. 107, hadeeth # 174

Some scholars have claimed that these are the words Al-Kashee, even if we take this into consideration, this statement is still rejected as there are MANY SaHeeH narrations saying that ‘Abd Allaah bin Saba called people to the divinity of Imaam `Alee (AS), not his Imaamah.

As you can see, ‘Abd Allaah bin Saba is a guy who has been cursed, by our Imaams (AS), because he tried to preach to the people the divinity of Imaam `Alee, and NOT the Imaamah of Imaam `Alee (AS), as this has been circulating the internet.

و عليكم السلام

Hadeeth : Aboo Bakr & ‘Umar Hung from a Tree is mawDoo’ (fabricated)

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السلام عليكم

There is a hadeeth which states that Imaam Mahdee عليه السلام will return and when he does he will take out Aboo Bakr and ‘Umar from their graves and put them on a tree. This hadeeth VERY VERY LONG  hadeeth, that is 36 pages long!

Sources for this narration are:

1. Al-Majlisi, Bihaar Al-Anwaar, vol. 53, pg. 1 - 36
2. Mustadark Al-Wasaa-il, vol. 15, ch. 22, pg. 301

Here is the Sanad (chain of narrators) to this hadeeth. (in Bihaar)

أَقُولُ رُوِيَ فِي بَعْضِ مُؤَلَّفَاتِ أَصْحَابِنَا عَنِ الْحُسَيْنِ بْنِ حَمْدَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ عَنْ أَبِي شُعَيْبٍ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ عَمْرِو بْنِ الْفُرَاتِ عَنْ مُحَمَّدِ بْنِ الْمُفَضَّلِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَأَلْتُ سَيِّدِيَ الصَّادِقَ ع

Here is the Sanad (chain of narrators) to this hadeeth. (in Mustadark)

الْحُسَيْنُ بْنُ حَمْدَانَ الْحُضَيْنِيُّ فِي كِتَابِهِ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْحَسَنِيَّيْنِ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ فُرَاتٍ عَنْ مُحَمَّدِ بْنِ مُفَضَّلٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ ع فِي حَدِيثٍ طَوِيلٍ قَالَ ع

Al-Hussayn bin Hamdaan (الْحُسَيْنِ بْنِ حَمْدَان) is Da'eef & Having a Corrupt (faasid) Belief according to:

1.       Al-Najaashee, Rijaal, pg. 67

2.       Ibn Al-GhaDaa-iree, Kitaab Al-Dua'faa, pg. 54

3.       Al-Hillee, Al-KhulaaSah, pg. 217

4.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 5, pg. 224, person # 3372

Muhammad bin Nayseer / NaSeer (أَبِي شُعَيْبٍ مُحَمَّدِ بْنِ نُصَيْر ) (Al-Naymaree) is Mal'oon (Accursed) & Ghullah according to:

1.       Al-Toosi, Rijaal, pg. 402

2.       Al-Hillee, Al-KhulaaSah, pg. 252 & pg. 274 (da'eef)

3.       Al-Hillee, Al-KhulaaSah, pg. 254 (mal'oon)

4.       Al-Khoei, Mu'jamm Rijaal A-Hadeeth, vol. 17, pg. 299, person # 11903

'Amr bin Al-Furaat (عَمْرِو بْنِ الْفُرَاتِ) has Da'eef & Ghullah (exaggerator) according to:

1.       Al-Toosi, Rijaal, pg. 362

2.       Al-Hillee, Al-KhulaaSah, pg. 240

3.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 13, pg. 50, person # 8779

Muhammad bin Furaat (مُحَمَّدِ بْنِ فُرَاتٍ ) (Muhammad bin Moosa bin Al-Hasan bin Furaat) is Da'eef / Ghullah according to:

1.       Al-Kashee, Rijaal, pg. 521

2.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 17, pg. 281, person # 11845

Muhammad bin Al-MufaDDal(مُحَمَّدِ بْنِ الْمُفَضَّل) is Majhool (Unknown) according to:

1.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 17, pg. 269, person # 11818

Al-MufaDDal bin 'Umar (الْمُفَضَّلِ بْنِ عُمَرَ) is Da'eef Jiddan (Very Weak) according to:

1.       Ibn Al-GhaDaa-iree, Kitaab Al-Dua'faa, pg. 88

2.       Al-Najaashee, Rijaal, pg. 416

3.       Al-Hillee, Al-KhulaaSah, pg. 258

If you notice there is a slight variation of both the sanads provided. One says it has 'Amr bin Furaat and the other says it has Muhammad bin Furaat. 

I am leaning more towards Muhammad bin Furaat (Muhammad bin Moosa bin Furaat) because the tabaqa (path/way) of his hadeeth is through Muhammad bin NaSeer, the person present in the chain. Also, the Kunya of Muhammad bin Furaat is Aboo 'Amr, the same 'Amr name given by Majlisi in his sanad. So going by that, the guy in sanad is Muhammad bin Furaat and NOT 'Amr bin Furaat. Both are Da'eef anyways.

Due to the multitude of Da'eef / Majhool / Ghullah people, this hadeeth has to be graded as MawDoo' (fabricated) or at the minimum Da'eef Jiddan. I am more learning towards mawdoo' since the ghullaahs (exaggerators) present in the chain would narrate a hadeeth of this nature.

و عليكم السلام

Minarets: Symbol of Islaam?

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السلام عليكم

I have always heard that minarets are the “symbol” of Islaam. Is this really true? Were there minarets built on a masjid during the time of the Prophet صلى الله عليه وآله? If not, when was the first minarets built?

What is the TRUE Islaamic concept regarding minarets?

According to Creswell, there have been two terms used to denote a minaret-like structure. One is, “المنارة” which means your normal minaret. And another term used is “الصومعة”, this term is to used to indicate a “tower-like” structure (The Evolution of Minaret, pg. 134)

And according to him (Creswell), Minarets were not around during the time of the Prophet صلى الله عليه وآله.

K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:

Also Paul Johnson has said in his book titled Civilizations of the Holy Lands, that the first minarets were around 80 years after the Prophet’s صلى الله عليه وآله death (pg. 173).

The Great Muhaddith (hadeeth scholar) of the Sunnees, Al-Albaani, also came up with the conclusion that minarets were not around at the time of the Prophet صلى الله عليه وآله.

"In summary, that which I hold in this topic is that it has not been established that the minaret was known to be part of the masjid at the time of the Prophet صلى الله عليه وآله.”
Source:
Al-Albaani, Al-Ajwibah Al-Naafi’ah, pg. 33

If minarets weren’t around at the time of the Prophetصلى الله عليه وآله, then who were the first to build minarets on a mosque?

Paul Johnsons provides us with an insight on who really built the first minaret in a mosque.

Paul Johnson, Civilizations of the Holy Land, pg. 177:

Creswell has also echoed the same thing as Paul Johnson, he too has stated that the first minarets were built in Damascus, in the “Great Umayyad Mosque”.

K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:

Now, we delve into the world of hadeeth in the Shee’ah books, just to see if minarets were around at the time of the Prophet صلى الله عليه وآله.

مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْأَذَانِ فِي الْمَنَارَةِ أَ سُنَّةٌ هُوَ فَقَالَ إِنَّمَا كَانَ يُؤَذَّنُ لِلنَّبِيِّ ص فِي الْأَرْضِ فَلَمْ تَكُنْ يَوْمَئِذٍ مَنَارَةٌ

“I asked Abaa Al-Hasan عليه السلام about the recitation of Adhaan from the minarets – is it sunnah? He replied: At the time of the Holy Prophet صلى الله عليه وآله the adhaan was recited on the ground and there were no minarets in those days.”

Source:
1.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 14, pg. 284, hadeeth # 36
2.)  ‘Alee ibn Ja’far (7^th Imaams brother), Masaa-il ‘Alee ibn Ja’far, pg. 233
3.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6412
4.)  FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 255, hadeeth # 6690
Grading:
1.) Al-Majlisi has said this hadeeth is “Muwaththaq” (Reliable)
     à Milaadh Al-Akhyaar, vol. 4, pg. 392

The reason why it is considered Muwaththaq (Reliable) is mainly because of 'Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that 'Alee ibn AsbaaT is a Shee'ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923)

So this hadeeth is actually graded as purely SaHeeH.

كان منبره ثلاثة مراقي من الطرفاء استعملت امرأة لغلام لها نجار اسمه ميمون و كان مسجده بلا منارة و كان بلال يؤذن على الأرض

Imaam ‘Alee عليه السلام, describing the Prophet صلى الله عليه وآله and his masjid said:
“His pulpit had three steps and was made from (wood of) tamarisk, by a carpenter named Maymoon, and his masjid had no minarets and Bilaal used to recite the adhaan (while standing) on the ground.”

Source:
Ibn Shahrashoob (d. 558), Manaaqib ‘Alee ibn Abee Taalib, vol. 1, pg. 171

There is a hadeeth if you look at it, at first glance it alludes to a minaret being there during the time of the Prophet, but after further investigation of the hadeeth and other supporting hadeeth that I have mentioned it does NOT talk about minarets at the time of the Prophet صلى الله عليه وآله. Here is the hadeeth:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ صَلِّ فِي مَسْجِدِ الْخَيْفِ وَ هُوَ مَسْجِدُ مِنًى وَ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ عِنْدَ الْمَنَارَةِ الَّتِي فِي وَسَطِ الْمَسْجِدِ وَ فَوْقُهَا إِلَى الْقِبْلَةِ نَحْواً مِنْ ثَلَاثِينَ ذِرَاعاً وَ عَنْ يَمِينِهَا وَ عَنْ يَسَارِهَا وَ خَلْفِهَا نَحْواً مِنْ ذَلِكَ فَقَالَ فَتَحَرَّ ذَلِكَ فَإِنِ اسْتَطَعْتَ أَنْ يَكُونَ مُصَلَّاكَ فِيهِ فَافْعَلْ فَإِنَّهُ قَدْ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ إِنَّمَا سُمِّيَ الْخَيْفَ لِأَنَّهُ مُرْتَفِعٌ عَنِ الْوَادِي وَ مَا ارْتَفَعَ عَنْهُ يُسَمَّى خَيْفاً

Pray in the Masjid al-Khayf - and it is the masjid of Mina, and it was a masjid of the Messenger of Allah - at the minarat which is at the middle of the Masjid and from it to the Qibla is around thirty arms length and to the right and to the left and to the back, so keep your mind on that, for if you can pray there, then do so for he prayed there a thousand times, so it was called Al-Khayf because it is high from a valley, and whatever is high off a valley is "khayf".

Source:
1.)  Al-Kulayni, Al-Kaafi, vol. 4, pg. 519, hadeeth # 4
2.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 230, hadeeth # 690
3.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 2, pg. 210, hadeeth # 2177
4.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 5, ch. 20, pg. 274, hadeeth # 14
5.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 50, pg. 268, hadeeth # 6511
6.)  FayD Al-Kashaanee, Al-Waafee, vol. 14, pg. 1265, hadeeth # 114236

Grading:
1.) Al-Majlisi has said this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
      à Mir’aat Al-‘Uqool, vol. 18, pg. 211
2.) Al-Majlisi has said this hadeeth is Muwaththaq (Reliable)
      à Milaadh Al-Akhyaar, vol. 8, pg. 145
Other Scholars Grading:
3.) Muqqaddis Al-Ardabeelee has said this hadeeth is SaHeeH (Authentic)
      à Majma’ Al-Faa-idah wa Al-Burhaan fee SharH Irshaad Al-Adhhaan, vol. 7, pg. 372
4.) Al-‘Aamilee has said this hadeeth is SaHeeH (Authentic)
      à Midaarak Al-aHkaam fee SharH ‘Ibaadaat Sharaa-‘I Al-Islaam, vol. 8, pg. 250
5.) Al-Majlisi I (Majlisi’s Father) has said this hadeeth is SaHeeH
      à RawDah Al-Muttaqqoon, vol. 4, pg. 60

As you can see from the other aHaadeeth that I have narrated and the historical perspective, that this hadeeth does not mention a minaret AT the time of the Prophet صلى الله عليه وآله, rather it mentions a minaret at Masjid Al-Khayf at the time of Imaam Al-Saadiq عليه السلام, which he is said to be after the advent of minarets in the Islaamic Empire.

Since this happened after the Prophet صلى الله عليه وآله, what is the ruling concerning minarets? Here is what our Imaams have said concerning minarets.

Majority of the aHaadeeth in the Shee’ah books put minarets in a “negative” light. Here is a KhuTbah from Imaam ‘Alee عليه السلام regarding one of the signs of the Day of Judgment.

زخرفت المساجد و طولت المنارات
“The Masaajid (Mosques) will be decorated/adorned, and Minarets will be elevated (lengthened)”

Source:
Al-Sadooq, Kamaal Al-Deen, vol. 2, pg. 526, ch. 47, hadeeth # 1

As you can see, minarets fall under the general hadeeth of “not to adorn your masaajid (mosques)”. This hadeeth can be found in Sunnee books as well.

حدثنا محمد بن الصباح بن سفيان أخبرنا سفيان بن عيينة عن سفيان الثوري عن أبي فزارة عن يزيد بن الأصم عن ابن عباس قال قال رسول الله صلى الله عليه وسلم ما أمرت بتشييد المساجد قال ابن عباس لتزخرفنها كما زخرفت اليهود والنصارى .

 “I have not been commanded to build lofty mosques.” Ibn ‘Abbaas said: You are going to adorn (mosques) as the Jews and Christians adorn (their places of worship).

Source:
Abee Dawood, Sunan, hadeeth # 448
Grading:
Al-Albaani has said this hadeeth is SaHeeH
à SaHeeH wa Da’eef Ibee Dawood, vol. 1, hadeeth # 448

This is also why it is not good to have gold in your masjid.

There is a hadeeth from our Imaams that allow minarets, but it cannot be taller than the masjid. This way it does NOT go against the general hadeeth of “not to adorn your masaajid”. Here is the hadeeth.

أَحْمَدُ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ عَلِيّاً ع مَرَّ عَلَى مَنَارَةٍ طَوِيلَةٍ فَأَمَرَ بِهَدْمِهَا ثُمَّ قَالَ لَا تُرْفَعُ الْمَنَارَةُ إِلَّا مَعَ سَطْحِ الْمَسْجِدِ

From Ja`far (عليه السلام) from his father from his fathers from `Alee (عليه السلام) that `Alee passed by a tall minaret, and he commanded it to be demolished, then he (عليه السلام) said: “Do not raise/elevate the minarets except (that it is) to the height/surface of the masjid”

Source:
1.)  Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 239, hadeeth # 722
2.)  Al-Toosi, Tahdheeb Al-aHkaam, vol. 3, ch. 25, pg. 256, hadeeth # 30
3.)  Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6413
4.)  FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 494, hadeeth # 6428

Grading:
1.) Al-Majlisi has said this hadeeth is Da’eef ‘Ala Mashhoor (Famous weak hadeeth (amongst the scholars)
     à Milaadh Al-Akhyaar, vol. 5, pg. 483

One thing I would like to say is, I noticed Al-Majlisi usually grades the hadeeth with Al-Nawfalee & Al-Sakoonee as "da'eef 'ala mashhoor"

After doing more research on these two narrators. Al-Nawfalee & Al-Sakoonee. From what I have seen is they both are thiqah (trustworthy).

1.) Al-Nawfalee (Al-Hussayn bin Yazeed Al-Nawfalee) has said to be thiqah according to:

Source:

1.     Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 6, pg. 113

There have been some remarks about his (Al-Nawfalee) narrations.
و قال قوم من القميين إنه غلا في آخر عمره و الله أعلم و ما رأينا له رواية تدل على هذا
"And the people of Qum (said that) he turned ghullah at the end of his life, And Allaah knows best, and said: I didn't see in his aHaadeeth proof for that"

Source:

1.       Al-Najaashi, Rijaal, pg. 38

2.       Al-Hillee, Al-KhulaaSah, pg. 217

So Najaashi disregards the fact that it is said that he (Al-Nawfalee) turned ghullah.This is one of the reasons why Al-Khoei has considered him "thiqah" (trustworthy).

2.) Al-Sakoonee (Ismaa'eel bin Abee Ziyaad Al-Sakoonee) has said to be thiqah but an 'aamee (non Shee'ah) according to:

1.       Al-Hille, Al-KhulaaSah, pg. 199

2.       Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 3, pg. 105, hadeeth # 1283

3.       Al-Toosi, Al-'Uddah, vol. 1, pg. 149

I would like to put what Al-Toosi has said in his book Al-'Uddah concerning Al-Sakoonee.

، لأجل ما قلناه عملت الطائفة بما رواه حفص بن غياث ، و غياث بن كلوب ، و نوح بن دراج ، و السكوني

"According to what we have mentioned above, the Shee'ahs have accepted and implemented the reports of…Al-Sakoonee”

Source:

·         Al-Toosi, Al-'Uddah, vol. 1, pg. 149

So as you can this hadeeth is NOT da'eef 'ala mashhoor, but it will be graded as Muwwaththaq (Reliable).

Here is what Al-Toosi has said regarding Minarets:

و المنارة لا يجوز أن تعلى على حائط المسجد و يكره الأذان في الصومعة
“It is NOT permissible to have the minaret above (taller) the wall of the masjid, and it is makrooh (disliked) to (recite) the adhaan in a tower”

Source:
Al-Toosi, Al-MabsooT fee Fiqh Imaamiyyah, vol. 1, pg. 96

Here is also another quote from Al-Toosi, this time regarding Masjid and Minarets:

و يستحبّ أن لا تعلّى المساجد، بل تكون وسطا
"It is mustahab not to build mosques too high, but to build them moderately."
و لا يجوز أن تكون مزخرفة أو مذهّبة
“It is NOT permissible to decorate or to use gold (in the masjid).”
و لا يجوز أن تبنى المنارة في وسط المسجد، بل ينبغي أن تبنى مع حائطه، و لا تعلّى عليه على حال.
“It is NOT permissible to build the minarets in the center of the masjid, but it is better to build it in the wall (of the masjid). It should not be higher than the mosque itself “

Source:

·         Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawa, pg. 108 - 109

Here is what a major contemporary fiqh book has said concerning Minarets:

(Taken from my personal copy of Al-`Urwah Al-Wuthqa*, vol. 2, Kitaab Al-Salaah, Section: Some of the aHkaam of the Masjid , pg. 408, Ruling # 11)

الحادي عشر: يكره تعلية جدران المساجد و رفع المنارة عن السطح و نقشها بالصور غير ذوات الأرواح و أن يجعل لجدرانها شرفا و أن يجعل لها محاريب داخلة

“Eleven: It is hated (makrooh) to raise the walls of the masaajid, and to raise the minarets from the ceiling (of the masjid), and (have) a drawn picture without containing a soul…”

Source:

1.     Al-Yazdee, Al-`Urwah Al-Wuthqa, vol. 2, pg. 408, condition # 11

* Al-`Urwah Al-Wuthqa is a contemporary principle fiqh book, that has extensive detail on every ruling, as well as commentary that has been added by major scholars such as Al-Khoei, Al-Khomeini, Al-Seestaanee, Al-Lankaraanee, Kashf Al-GhiTaa’, Al-Gulpaygaanee, Al-Burujerdi, etc. This book is taught in the dars al-khaarij of the hawzahs for up and coming mujtahids

There is an ijmaa’ (consensus) amongst the ‘ulemaa that one of the mustaHab (recommended) acts of reciting the Adhaan is to read it on an “elevated place”.

قائما على مرتفع
“(He Should be) Standing on a high (elevated) place”

Source:
1.) Muhaqqiq Al-Hillee, Sharaa-i’ Al-Islaam, vol. 1, pg. 65
2.) Muhaqqiq Al-Hillee, Al-Mu’tabar fee SharH Al-MukhtaSar, vol. 1, pg. 27
3.) Shaheed Al-Thaanee, Masaalik Al-Afhaam, vol. 1, pg. 185
4.) ‘Allaamah Hillee, Irshaad Al-Adhhaan, vol. 1, pg. 251
5.) ‘Allaamah Hillee, TabSirah Al-Mut’alameen, pg. 42
6.) Al-Muqqadis Al-Ardabeelee, Majma’ Al-Faa-idah, vol. 2, pg. 171
7.) Al-‘Aamilee, Midaarak Al-aHkaam, vol. 3. pg. 270
8.) Al-Sabzawaaree, Dhakheerah Al-Ma’aad, vol. 2, pg. 255

و أن يكون على مرتفع إجماعا
“And there is an ijmaa’ (consensus) to be on an high (elevated) place.”

Source:
1.) ‘Allaamah Hillee, Tadhkirah Al-Fuquhaa, vol. 3, question # 179, pg. 81
2.) ‘Allaamah Hillee, Nihaayah Al-iHkaam, vol. 1, pg. 424

They (the ‘ulemaa) have taken this ruling from this hadeeth.

َ يَقُولُ ص لِبِلَالٍ إِذَا دَخَلَ الْوَقْتُ يَا بِلَالُ اعْلُ فَوْقَ الْجِدَارِ وَ ارْفَعْ صَوْتَكَ بِالْأَذَان
“When the time (for prayer) entered, the Prophet صلى الله عليه وآله would tell Bilaal: “O Bilaal, Climb on the wall and raise your voice (to call out) the adhaan”

Source:
1.) Al-Kulayni, Al-Kaafi, vol. 3, pg. 307, hadeeth # 31
2.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 6, pg. 58, hadeeth # 46
Grading:
Al-Majlisi has said this hadeeth is Da’eef ‘ala Mashhoor (Weak hadeeth based on the famous view)
à Mir’aat Al-‘Uqool, vol. 15, pg. 94
à Milaadh Al-Akhyaar, vol. 3, pg. 479

Al-Majlisi grades the Hadeeth in Al-Kaafi as Da`eef, but there is another chain that is SaHeeH found in Al-Barqee’s Al-MaHaasin that Al-`Aamilee quotes in his Wasaa’il as well (See: Wasaa’il Al-Shee`ah, vol. 5, pg. 411, hadeeth # 6957). Here is the SaHeeH chain, this is an EXCELLENT chain!

أَحْمَدُ بْنُ مُحَمَّدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ

 Source:

1.     Al-Barqee, Al-MaHaasin, vol. 1, ch. 51 – Reward of Adhaan, pg. 48, hadeeth # 67

Before I conclude, I would like to add a hadeeth so we can all benefit together, regarding one of the Sunnah acts of reciting the adhaan.

 عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ السُّنَّةُ أَنْ تَضَعَ إِصْبَعَيْكَ فِي أُذُنَيْكَ فِي الْأَذَانِ

“It is from the Sunnah (for a man) to put his fingers in his ears when (he recites) the adhaan.”

Source:
1.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 284, hadeeth # 37
Grading:
1.) Al-Majlisi has said this hadeeth is SaHeeH (Authentic)
     à Milaadh Al-Akhyaar, vol. 4, pg. 392

 وَ رَوَى الْحَسَنُ بْنُ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مِنَ السُّنَّةِ إِذَا أَذَّنَ الرَّجُلُ أَنْ يَضَعَ إِصْبَعَيْهِ فِي أُذُنَيْهِ

“It is from the sunnah when the adhaan (is recited) for the man (reciting) to put his fingers in his ears”

Source:
1.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 284, hadeeth # 873
Grading:
1.) Al-Majlisi I (Majlisi’s Father) has said the sanad (chain of narrators) to this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
     à RawDah Al-Muttaqoon, vol. 3, pg. 535

One thing I would like to comment on regarding this hadeeth. Al-Hasan bin Al-Sirree is actually majhool (Unknown) according to Al-Khoei (See: Mu’jam Rijaal Al-Hadeeth, vol. 4, pg. 340, person # 2838), but the good thing is, the tareeq (path/way) of Al-Hassan bin Al-Sirree in Al-Sadooq’s book is SaHeeH. Since the only weakness regarding this hadeeth is because Al-Hasan bin Al-Sirree is majhool, while the rest of the sanad is SaHeeH, this specific hadeeth will actually be graded as mu’tabar (valid), since we already have a SaHeeH hadeeth with the same matn (content).

This is one of the sunnah acts regarding the recitation of the adhaan, inshaa-Allaah, we will all try to implement this.

In conclusion, minarets are NOT the symbol of Islaam. Just because it is known to be a Muslim thing this cannot be regarded as a “symbol” for us, since there are a lot of things in which Muslims do that we would not like for someone to call it a “symbol of Islaam”. It cannot be considered a symbol of Islaam when it was NOT around at the time of the Prophet صلى الله عليه وآله. Also, the current minarets you see all over the Muslim world is against the teachings of the Ahl Al-Bayt عليه السلام, because minarets today are WAY HIGHER than the height of the masjid, which is another reason why it cannot be regarded as a “Symbol of Islaam”

If you notice, the first person to implement minarets in Islaam was under the rulership of guess who? Mu`aawiyah and the Umayyads. One a side note, did you know Shaam is where he put it, where there are many jews and christains. Hmm, That is a little too coincidental to me. Seems like he was imitating the kuffaar. 


If this was such a good thing, wouldn't Imaam `Alee (AS) have done that to the Masjid Al-Koofa when he was khaleefah, but he didn't.  This practice of adorning your masjid and putting minarets is considered imitating the kuffaar and this has been implemented by the Umayyads.


So are we suppose to follow the Sunnah of the Ahl Al-Bayt (AS) or the sunnah of the Umayyads?

و عليكم السلام