من لا يحضره الفقيه — Volume 1, Page 300
[١]الطريق صحيح كما في( صه).
[٢]بفتح الحاء كشريف- ثقة كوفيّ.
[٣]أي لا بأس عليك.
[٤]زاد في الكافي و التهذيب« منكم» أي من الشيعة أو من خواصهم.
[٥]« بخشوع» أي بتذلّل و خوف و خضوع. قال الجوهريّ: خشع ببصره أي غضه. و قال الفيض- رحمه اللّه-: الخشوع يكون بالقلب و الجوارح، فبالقلب أن يجمع الهمة و يفرغ قلبه عن غير العبادة و المعبود، و بالجوارح أن يغض بصره و يقبل على العبادة و لا يلتفت و لا يعبث.
Same indexed hadith faqih-913; it ends on this printed page after beginning on pages 299-300.
إِنَّمَا أُمِرَ النَّاسُ بِالْأَذَانِ لِعِلَلٍ كَثِيرَةٍ مِنْهَا أَنْ يَكُونَ تَذْكِيراً لِلنَّاسِي وَ تَنْبِيهاً لِلْغَافِلِ وَ تَعْرِيفاً لِمَنْ جَهِلَ الْوَقْتَ وَ اشْتَغَلَ عَنْهُ وَ يَكُونَ الْمُؤَذِّنُ بِذَلِكَ دَاعِياً لِعِبَادَةِ الْخَالِقِ وَ مُرَغِّباً فِيهَا وَ مُقِرّاً لَهُ بِالتَّوْحِيدِ مُجَاهِراً بِالْإِيمَانِ مُعْلِناً بِالْإِسْلَامِ مُؤَذِّناً لِمَنْ يَنْسَاهَا وَ إِنَّمَا يُقَالُ لَهُ مُؤَذِّنٌ لِأَنَّهُ يُؤَذِّنُ بِالْأَذَانِ بِالصَّلَاةِ وَ إِنَّمَا بُدِئَ فِيهِ بِالتَّكْبِيرِ وَ خُتِمَ بِالتَّهْلِيلِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ أَرَادَ أَنْ يَكُونَ الِابْتِدَاءُ بِذِكْرِهِ وَ اسْمِهِ وَ اسْمُ اللَّهِ فِي التَّكْبِيرِ فِي أَوَّلِ الْحَرْفِ وَ فِي التَّهْلِيلِ فِي آخِرِهِ وَ إِنَّمَا جُعِلَ مَثْنَى مَثْنَى لِيَكُونَ تَكْرَاراً فِي آذَانِ الْمُسْتَمِعِينَ مُؤَكِّداً عَلَيْهِمْ إِنْ سَهَا أَحَدٌ عَنِ الْأَوَّلِ لَمْ يَسْهُ عَنِ الثَّانِي وَ لِأَنَّ الصَّلَاةَ رَكْعَتَانِ رَكْعَتَانِ فَلِذَلِكَ جُعِلَ الْأَذَانُ مَثْنَى مَثْنَى وَ جُعِلَ التَّكْبِيرُ فِي أَوَّلِ الْأَذَانِ أَرْبَعاً لِأَنَّ أَوَّلَ الْأَذَانِ إِنَّمَا يُبْدَأُ غَفْلَةً وَ لَيْسَ قَبْلَهُ كَلَامٌ يُنَبِّهُ الْمُسْتَمِعَ لَهُ فَجُعِلَ الْأُولَيَانِ تَنْبِيهاً لِلْمُسْتَمِعِينَ لِمَا بَعْدَهُ فِي الْأَذَانِ وَ جُعِلَ بَعْدَ التَّكْبِيرِ الشَّهَادَتَانِ لِأَنَّ أَوَّلَ الْإِيمَانِ هُوَ التَّوْحِيدُ وَ الْإِقْرَارُ لِلَّهِ تَبَارَكَ وَ تَعَالَى بِالْوَحْدَانِيَّةِ وَ الثَّانِيَ الْإِقْرَارُ لِلرَّسُولِ ص بِالرِّسَالَةِ وَ أَنَّ إِطَاعَتَهُمَا وَ مَعْرِفَتَهُمَا مَقْرُونَتَانِ وَ لِأَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ الشَّهَادَتَانِ فَجُعِلَ شَهَادَتَيْنِ شَهَادَتَيْنِ كَمَا جُعِلَ فِي سَائِرِ الْحُقُوقِ شَاهِدَانِ فَإِذَا أَقَرَّ الْعَبْدُ لِلَّهِ عَزَّ وَ جَلَّ بِالْوَحْدَانِيَّةِ وَ أَقَرَّ لِلرَّسُولِ ص بِالرِّسَالَةِ فَقَدْ أَقَرَّ بِجُمْلَةِ الْإِيمَانِ لِأَنَّ أَصْلَ الْإِيمَانِ إِنَّمَا هُوَ بِاللَّهِ وَ بِرَسُولِهِ وَ إِنَّمَا جُعِلَ بَعْدَ الشَّهَادَتَيْنِ الدُّعَاءُ إِلَى الصَّلَاةِ لِأَنَّ الْأَذَانَ إِنَّمَا وُضِعَ لِمَوْضِعِ الصَّلَاةِ وَ إِنَّمَا هُوَ نِدَاءٌ إِلَى الصَّلَاةِ فِي وَسَطِ الْأَذَانِ وَ دُعَاءٌ إِلَى الْفَلَاحِ وَ إِلَى خَيْرِ الْعَمَلِ وَ جُعِلَ خَتْمُ الْكَلَامِ بِاسْمِهِ كَمَا فُتِحَ بِاسْمِهِ.
Hadith.914 – Imam al-Ridha (as) was reported to have said as mentioned by al-Fadl ibn Shadhan (may Allah (swt) have mercy on him): "People were commanded to perform the adhan (call to prayer) for many reasons. Among them is that it serves as a reminder for those who forget, an awakening for the heedless, a means of informing those who are unaware of the prayer time due to being preoccupied, and it makes the mu'adhdhin (caller) a proclaimer of worship to the Creator, encouraging others to it, affirming His Oneness, proclaiming faith, and making Islam known to those who might forget. He is called the 'mu'adhdhin' because he announces the call to prayer. The adhan begins with 'Allahu Akbar' (Allah (swt) is the Greatest) and concludes with 'La ilaha illAllah (swt)' (There is no god but Allah (swt)) because Allah (swt), the Exalted, willed that His Name be mentioned at the beginning and the end. It is repeated in pairs (two-by-two) to ensure that it is heard clearly and emphasized; if one statement is missed, the second will be heard. Furthermore, since the prayer itself is performed in units of two rak'ahs, the adhan was also structured similarly. The initial four takbirs (saying 'Allahu Akbar') serve to alert the listener since it begins abruptly and there is no preceding word to capture attention. Following the takbirs are the two testimonies of faith, as the essence of belief starts with the declaration of Allah’s (swt) Oneness and the acknowledgment of the Prophethood of Muhammad (sw). These two testimonies are linked because faith is rooted in both recognizing Allah (swt) and His Messenger, and just as other legal matters require two witnesses, so does faith in its complete form. The call to prayer is then followed by an invitation to salah (prayer), which is the purpose of the adhan, and a call to success and the best of deeds. Finally, it concludes with the mention of Allah’s (swt) Name, just as it began with His Name."
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
[2]الباء الأولى للسببية و الثانية للصلة.( مراد).ص 299
قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَوْماً تُحْسِنُ أَنْ تُصَلِّيَ يَا حَمَّادُ قَالَ قُلْتُ يَا سَيِّدِي أَنَا أَحْفَظُ- كِتَابَ حَرِيزٍ فِي الصَّلَاةِ قَالَ فَقَالَ ع لَا عَلَيْكَ قُمْ فَصَلِّ قَالَ فَقُمْتُ بَيْنَ يَدَيْهِ مُتَوَجِّهاً إِلَى الْقِبْلَةِ فَاسْتَفْتَحْتُ الصَّلَاةَ وَ رَكَعْتُ وَ سَجَدْتُ فَقَالَ يَا حَمَّادُ لَا تُحْسِنُ أَنْ تُصَلِّيَ مَا أَقْبَحَ بِالرَّجُلِ أَنْ تَأْتِيَ عَلَيْهِ سِتُّونَ سَنَةً أَوْ سَبْعُونَ سَنَةً فَمَا يُقِيمُ صَلَاةً وَاحِدَةً بِحُدُودِهَا تَامَّةً قَالَ حَمَّادٌ فَأَصَابَنِي فِي نَفْسِيَ الذُّلُّ فَقُلْتُ جُعِلْتُ فِدَاكَ فَعَلِّمْنِي الصَّلَاةَ فَقَامَ أَبُو عَبْدِ اللَّهِ ع مُسْتَقْبِلَ الْقِبْلَةِ مُنْتَصِباً فَأَرْسَلَ يَدَيْهِ جَمِيعاً عَلَى فَخِذَيْهِ قَدْ ضَمَّ أَصَابِعَهُ وَ قَرَّبَ بَيْنَ قَدَمَيْهِ حَتَّى كَانَ بَيْنَهُمَا ثَلَاثُ أَصَابِعَ مُفَرَّجَاتٍ فَاسْتَقْبَلَ بِأَصَابِعِ رِجْلَيْهِ جَمِيعاً لَمْ يُحَرِّفْهُمَا عَنِ الْقِبْلَةِ بِخُشُوعٍ وَ اسْتِكَانَةٍ فَقَالَ اللَّهُ أَكْبَرُ ثُمَّ قَرَأَ الْحَمْدَ بِتَرْتِيلٍ-
Hadith.915 - Hamad ibn Isa reported that one day Imam Abu Abdullah (as) asked him, "Do you know how to pray, Hamad?" Hamad replied: "O’ Master, I have memorized the book of Ḥarīz on prayer." Imam said: "It is fine, rise and pray." So Hamad stood facing the qibla and began his prayer, reciting, bowing, and prostrating. When he completed it, Imam said: "Hamad, you do not know how to pray. It is a shame for a man to live for sixty or seventy years without properly performing even one prayer with all its rules." Hamad, feeling humiliated, said: "Teach me how to pray, may I be your ransom." The Imam then stood facing the qibla, with his hands at his sides, fingers closed together, and brought his feet close enough that three of his fingers would fit between them. He directed his toes toward the qibla, maintaining humility and a sense of awe, and said: "Allāhu Akbar (Allah (swt) is the Greatest)." He then recited al-Ḥamd (Surat al-Fātiḥa) slowly, followed by 'Qul Huwa Allahu Ahad' (Surah Al-Ikhlas). After a brief pause, sufficient to take a breath, He said: "Allāhu Akbar" again while still standing, then bowed (ruku‘). The Imam placed his hands, fingers spread, on his knees, kept his back straight so that if water or oil were poured on it, it would not move due to its levelness. He pushed his knees back, raised his head, and kept his neck straight while closing his eyes. He glorified Allah (swt) three times by saying, "Subḥāna Rabbī al-‘Aẓīm wa Biḥamdih (Glory be to my Lord (azj), the Most Great, and praised be He)." He then rose to a standing position, saying, "Samī‘ Allāhu Liman Ḥamidah (Allah (swt) hears the one who praises Him)." He then uttered "Allāhu Akbar" while raising his hands before his face and prostrated, placing his hands on the ground before his knees. In sujood, He said: "Subḥāna Rabbī al-A‘lā wa Biḥamdih (Glory be to my Lord (azj), the Most High, and praised be He)" three times. He made sure not to place any part of his body on another part while in prostration, instead resting on eight parts: his forehead, both palms, both knees, the tips of both big toes, and the nose (the latter being a sunnah act). He then raised his head and said: "Allāhu Akbar," sat back on his left thigh with the top of his right foot on the sole of his left, and sought forgiveness by saying, "Astaghfirullāha Rabbī wa Atūbu Ilayh (I seek forgiveness from Allah (swt), my Lord (azj), and turn to Him in repentance)." He then said "Allāhu Akbar" and performed the second prostration in the same manner as the first. The Imam continued the prayer and said: "Pray like this, Hamad." He also instructed him not to fidget, avoid turning his head, not to spit in front of him, nor to engage in other distractions during the prayer.
Translation: Bab Ul Qaim Publications·Thaqalayn link·The Arabic above is the original.
[1]الطريق صحيح كما في( صه).ص 300
[2]بفتح الحاء كشريف- ثقة كوفيّ.ص 300
[3]أي لا بأس عليك.ص 300
[4]زاد في الكافي و التهذيب« منكم» أي من الشيعة أو من خواصهم.ص 300
[5]« بخشوع» أي بتذلّل و خوف و خضوع. قال الجوهريّ: خشع ببصره أي غضه.ص 300