Is “Prayer better than Sleep” in Fajr Adhan innovation of Sayyedina `Umar [ra]?

بسم الله الرحمن الرحیم

Refuting the claim of the Shia that ‘Tathweeb’ is innovation of Sayyedina Umar bin Khatab (ra).

There are numerous Ahadeeth (narrations) that go back to companions Anas, Ibn Umar, and Abi Mahthoora (may Allah be pleased with them) that all imply that the Prophet (pbuh) ordered الصلاة خير من النوم ”Prayer is better than sleep” (Al-salaatu khayrun min al-nawm) in Fajr athaan.

Here are some narrations:

It was narrated that Abu Mahdhoorah (may Allaah be pleased with him) said: I said: “O Messenger of Allaah, teach me the Sunnah of adhaan.” He wiped the front of my head and said: “Say Allaah akbar, Allaahu akbar, Allaah akbar, Allaahu akbar (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, Allaah is Most Great)… And if it is Fajr prayer, then say: Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm (Prayer is better than sleep, prayer is better than sleep).

According to another, similar report, it says: “Al-salaatu khayrun min al-nawm, al-salaatu khayrun min al-nawm (Prayer is better than sleep, prayer is better than sleep) in the first adhaan of dawn.”

[Narrated by Abu Dawood, 501; al-Nasaa’i, 633; classed as saheeh by al-Albaani in Saheeh Abi Dawood.]

According to another report narrated by Abu Dawood (504) from Abu Mahdhoorah (may Allaah be pleased with him): He used to say in Fajr: “al-salaatu khayrun min al-nawm (Prayer is better than sleep). Classed as Saheeh by Shaykh al-Albaani in Saheeh Abi Dawood.

It was narrated that Anas (may Allaah be pleased with him) said: It is Sunnah for the muezzin, after saying Hayya ‘ala al-falaah (come to prosperity), to say: “al-salaatu khayrun min al-nawm (prayer is better than sleep)” twice.

Shaykh al-Albaani (may Allaah have mercy on him) said:

[This was narrated by al-Daaraqutni (90), Ibn Khuzaymah in his Saheeh and al-Bayhaqi in his Sunan (1/423), and he said: its isnaad is Saheeh.]

It was also narrated by al-Daraaqutni and al-Tahhaawi (1/82) via Hushaym from Ibn ‘Awn with the wording: In the adhaan for Fajr prayer, when the muezzin said: Hayya ‘ala al-falaah (come to prosperity), he said: “al-salaatu khayrun min al-nawm (prayer is better than sleep),” twice. This version was narrated by Ibn al-Sakan who classed it as saheeh, as it says in al-Talkhees, 3/148

and many more…

Evidence from Shia sources that their infallible Imams consider “al-salaatu khayrun min al-nawm” to be a Sunnah not innovation: (Thanks to brother Farid for finding and transliting the narrations)

Here are some narrations by Shias, that would be authenticated according to the standards of most Shia scholars, that claim that tathweeb is a sunnah:

فأما ما رواه محمد بن علي بن محبوب عن أحمد بن الحسن عن الحسين عن حماد ابن عيسى عن شعيب بن يعقوب عن أبي بصير عن أبي عبدالله (ع) قال النداء والتثويب في الاذان من السنة.

Rough translation: Abu Abdullah said, “The calling and the tathweeb in athaan is from the sunnah.”

الحسين بن سعيد عن فضالة عن العلا عن محمد بن مسلم عن أبي جعفر عليه السلام قال: كان أبي ينادي في بيته بالصلاة خير من النوم ولو رددت ذلك لم يكن به بأس.

Rough translation: Abu Ja’afar used to say, “My father used to call out from his house in prayer: Alsalatu khairun min al-nawm, and doing this is fine.”

[Source: al-Istibsaar] 

Conclusion: This seems to be an innovation by Ahlulbayt. =p

Note: Claiming that this is done due to taqiyyah is absurd since some Sunnis said that it isn’t a sunnah like Tawus, and nobody did anything to Tawus. He wasn’t ostracised, banished, beaten, or killed. So, why would we assume that the Imams saying that this is not sunnah would hurt them? May Allah keep our minds safe from such illusions.

Article prepared by 13S2010

Sources used in writing this post:
http://islamqa.info/en/ref/45518 
http://islamic-forum.net/index.php?showtopic=16978&#entry111250

Iranian government to raise money for the well-being of Shia 12th Imam

Irans executive secretary of the Zakat committee: The collection of ‘Sadaqa’ for the well-being of Imam Zaman (aj) will start before the month of Ramadan.

http://isna.ir/fa/ne…تی-امام-زمان-عج
http://www.mehrnews….il/News/1631580

So Shia Imam Zaman or 12th Imam is in need of money

 

By Abu Muslim Khorasani

 

Another Shia Scholar attacks the completeness of Quran

by Ebn Hussein (member of Islamic-Forum.net)

Original Article link

Posted by 13S2010

Dr Seyyed Mohammad Baqir Hujjati:

The article:

http://www.erfan.ir/…le.php?id=52772

Excerpt from Ayatollah Dr Seyyed Hujjati’s article:

‘Allamah Majlisi in his note to the queries and answers given by the celebrated Shaykh Mufid in al-Masa’il al-Sarwiyyah, writes: The commander of the Faithful, Imam ‘Ali (A.S.) compiled the whole Qur’an from its beginning to its end and arranged it in order (of revelation) with the Makkan ayahs taking precedence over those revealed later in Madinah and placing the abrogated before the abrogator; everything in the Qur’an being in its right place. For this reason Imam Ja’far al-Sadiq (A.S.) has said: “Yes, by Allah! If the Qur’an is to be recited as per its order of revelation, you will find us in it with names and references in the same manner as those before us have been mentioned by name.

___

Here a scan from the original article which is all over the net (in Farsi):

New website launched: twelvershia.net – answering the Shia

بسم الله الرحمن الرحیم

New website launched: http://www.twelvershia.net – answering the Shia.

The mission of the website:

The TwelverShia.net team’s goal is to provide the authentic alternative to the popular Islamic history that is propagated online through various Shia websites and media hubs.

Ameer al-Mu’mineen `Umar bin al-Khattab (ra): Just and god-fearing ruler, or oppressive dictator?

Ameer al-Mu’mineen `Umar bin al-Khattab (ra)

(Just and god-fearing ruler, or oppressive dictator?)

read here…

`Ali (ra) passing a judgement on `Umar (ra) during his Khilafah

Written by Hani

Posted by 13S2010

al-Salamu `Aleykum,

While writing my new article:

“Is `Umar bin al-Khattab (ra) an oppressive dictator?”

I dived into books of Hadith and found some interesting narrations about `Umar’s (ra) treatment of his subjects and advisers, I will post an interesting one here for the benefit, I want to see how the most ignorant of people (i.e Shia) explain this one:

عبد الرزاق ، عن معمر ، عن مطر الوراق ، وغيره ، عن الحسن قال : أرسل عمر بن الخطاب إلى امرأة مغيبة كان يدخل عليها ، فأنكر ذلك ، فأرسل إليها ، فقيل لها : أجيبي عمر ، فقالت : يا ويلها ما لها ، ولعمر قال : فبينا هي في الطريق فزعت فضربها الطلق فدخلت دارا ، فألقت ولدها ، فصاح الصبي صيحتين ، ثم مات ، فاستشار عمر أصحاب النبي صلى الله عليه وسلم فأشار عليه بعضهم ، أن ليس عليك شيء ، إنما أنت وال ومؤدب قال : وصمت علي فأقبل عليه ، فقال : ما تقول ؟ قال : إن كانوا قالوا : برأيهم فقد أخطأ رأيهم ، وإن كانوا قالوا : في هواك فلم ينصحوا لك ، أرى أن ديته عليك فإنك أنت أفزعتها ، وألقت ولدها في سببك قال : فأمر عليا أن يقسم عقله على قريش ، يعني يأخذ عقله من قريش لأنه خطأ

`Abdul-Razzaq, from Ma`mar, from Matar al-Warraq, and others, from al-Hasan, that he said: `Umar sent after a promiscuous woman who used to receive men, he did not accept this. So when they got to her place, they called on her: “Come answer to `Umar!” She said: “Woe to me! What have I done to `Umar!?” And while on her way, she was painful, and entered a house and dropped her child, so he cried twice then died.
`Umar consulted the companions of the Prophet (SAWS), and some of them said to him: “You are not deserving of punishment, your duty is only to discipline them as the ruler.” but `Ali was silent, so `Umar approached him and asked: “What is your opinion?”  `Ali replied: “If this is their opinion then they erred, and if they said this to you knowing that you wanted to hear it, then they did not give you sound advice. I see that you must pay the blood money(Diyyah) for him, because you scared her and she dropped her child as a result.” so he ordered `Ali to distribute the money between Quraysh because he was wrong.

Source: Musannaf Abdul-Razzaq.

وفيما أجاز لي أبو عبد الله الحافظ روايته عنه ؛ أن أبا الوليد الفقيه أخبرهم قال : ثنا الماسرجسي أبو العباس ، ثنا شيبان ، ثنا سلام ، قال : سمعت الحسن يقول : إن عمر – رضي الله عنه – بلغه أن امرأة بغية يدخل عليها الرجال ، فبعث إليها رسولا ، فأتاها الرسول ، فقال : أجيبي أمير المؤمنين . ففزعت فزعة ، فوقعت الفزعة في رحمها ، فتحرك ولدها ، فخرجت ، فأخذها المخاض ، فألقت غلاما جنينا ، فأتي عمر بذلك ، فأرسل إلى المهاجرين فقص عليهم أمرها ، فقال : ما ترون ؟ فقالوا : ما نرى عليك شيئا يا أمير المؤمنين ، إنما أنت معلم ومؤدب ، وفي القوم علي ، وعلي ساكت ، قال : فما تقول أنت يا أبا الحسن ، قال : أقول إن كانوا قاربوك في الهوى فقد أثموا ، وإن كان هذا جهد رأيهم فقد أخطئوا ، وأرى عليك الدية يا أمير المؤمنين . قال : صدقت ، اذهب فاقسمها على قومك

From what al-Hafiz abu `Abdullah granted me the Ijazah to narrate, is that abu al-Walid al-Faqih told them, he said: al-Masirjisiy abu al-`Abbas told  us, Shayban told us, Sallam told us, he said: I heard al-Hasan say: That it had reached `Umar that a promiscuous woman was receiving men, so he sent her a messenger, and the messenger said to her: “Come answer to Ameer al-Mu’mineen!” So she got scared and it affected her womb, and her child moved, and when she left she suddenly dropped her fetus.
`Umar was informed of this he sent after the emigrants and told them her story, he asked: “What do you think?” they said: “We see no fault on you O Ameer  al-Mu’mineen, your job is only to discipline and teach.” and `Ali was among the folks and he was silent. `Umar said: “O abu al-Hasan, what do you think?” `Ali replied: “I say: if they spoke only what you desired to hear, then they are sinful, and if they had thought and reached this opinion, then they are wrong. O Ameer al-Mu’mineen, I see that you must pay the blood money(Diyyah).” `Umar said: “You speak truth! Go and divide it among your folks.”

Source: Sunan al-Bayhaqi al-Kubra.

Conclusions:

From this one narration, the one with intellect can conclude many things, such as:

1-`Umar bin al-Khattab (ra) took responsibility for his own mistakes.

2-`Umar bin al-Khattab (ra) did not care about his own image and prestige, he would admit his mistake in public.

3-`Umar bin al-Khattab (ra) took the decision which is against his own interest and well-being simply because he saw it was the truth.

4-`Umar bin al-Khattab (ra) consulted and was no dictator.

5-`Umar bin al-Khattab (ra) greatly respected the opinion of `Ali bin abi Talib (ra) and often consulted him and agreed with him.

6-`Umar bin al-Khattab (ra) would trust `Ali bin abi Talib (ra) with official tasks, such as receiving the money and dividing it equitably among the people.

7-`Ali bin abi Talib (ra) was not oppressed during the rule of `Umar bin al-Khattab (ra) nor was he prevented from stating his opinions.

8-`Ali bin abi Talib (ra) acknowledges the legitimacy of the Khilafah of `Umar bin al-Khattab (ra) by addressing him as “Ameer al-Mu’mineen”.

9-`Ali bin abi Talib (ra) was not afraid of speaking the truth during the Khilafah of `Umar bin al-Khattab (ra) in his presence.

And more…

The ten Companions promised paradise – al-`Ashara al-Mubasharîn bi-l-Janna

Written by Hani

Posted by 13S2010

al-Salamu `Aleykum,

This is the narration about the ten Sahabi promised heaven from the books:

1- `Abdul-Rahman ibn `Awf (ra) narrates:

حدثنا قتيبة حدثنا عبد العزيز بن محمد عن عبد الرحمن بن حميد عن أبيه عن عبد الرحمن بن عوف قال قال رسول الله صلى الله عليه وسلم :أبو بكر في الجنة وعمر في الجنة وعثمان في الجنة وعلي في الجنة وطلحة في الجنة والزبير في الجنة وعبد الرحمن بن عوف في الجنة وسعد في الجنة وسعيد في الجنة وأبو عبيدة بن الجراح في الجنة

[The prophet (SAWS) said: Abu Bakr is in heaven, and `Umar is in heaven, and `Uthman is in heaven, and `Ali is in heaven, and Talhah is in heaven, and al-Zubayr is in heaven, and `Abdul-Rahman ibn `Awf is in heaven, and Sa`d is in heaven, and Sa`eed is in heaven, and abu `Ubaydah bin al-Jarrah is in heaven.]

2- Sa`eed bin Zayd (ra) narrates:

حدثنا محمد بن بشر قال ثنا صدقة بن المثنى قال : سمعت جدي رباح بن الحارث يذكر أنه شهد المغيرة بن شعبة وكان بالكوفة في المسجد الأكبر ، وكانوا أجمع ما كانوا يمينا وشمالا حتى جاء رجل من أهل المدينة يدعى سعيد بن زيد بن نفيل ، فرحب به المغيرة وأجلسه عند رجليه على السرير ، فبينا هو على ذلك إذ دخل رجل من أهل الكوفة يدعى قيس بن علقمة ، فاستقبل المغيرة فسب فسب فقال له المدني : يا مغير بن شعب ، من يسب هذا الشاب ؟ قال : سب علي بن أبي طالب ، قال له مرتين : يا مغير بن شعب ، ألا أسمع أصحاب رسول الله صلى الله عليه وسلم يسبون عندك لا تنكر ولا تغير ، فإني أشهد على رسول الله صلى الله عليه وسلم بما سمعت أذناي وبما وعى قلبي فإني لن أروي عنه من بعده كذبا فيسألني عنه إذا لقيته أنه قال : أبو بكر في الجنة وعمر في الجنة وعثمان في الجنة وعلي في الجنة وطلحة في الجنة والزبير في الجنة وعبد الرحمن بن عوف في الجنة وسعد في الجنة ، وآخر تاسع لو أشاء أن أسميه لسميته ؛ قال : فخرج أهل المسجد يناشدونه بالله : يا صاحب رسول الله صلى الله عليه وسلم ، من التاسع ؟ قال : ” نشدتموني بالله والله عظيم ، أنا تاسع المؤمنين ونبي الله صلى الله عليه وسلم العاشر ” ، ثم أتبعها والله لمشهد شهده الرجل منهم يوما واحدا في سبيل الله مع رسول الله صلى الله عليه وسلم أفضل من عَمَلِ أحدكم ولو عمر عمر نوح .

[Sadaqah bin al-Muthanna said: i heard my grandfather Rabah bin al-Harith mention that he saw al-Mugheerah bin Shu`bah while he was in Kufa 's big mosque, and they were all left and right until a man came from the people of Madinah called Sa`eed bin Zayd bin Nufayl, so al-Mugheerah welcomed him and sat him near his feet on the bed, meanwhile a man from the kufans called Qays bin `Alqamah enters and was met by al-Mugheerah so he started cursing so and so, then al-Madani(Sa`eed) asked: "O Mugheerah ibn Shu`bah, who is this young man cursing?" he said: "He cursed `Ali ibn abi Talib" then he told him twice: "O Mugheerah ibn Shu`bah, do I hear the companions of the Prophet (SAWS) being cursed at your place while you do not refuse and react? With my ears and heart I bear witness that the messenger of Allah (SAWS) said: Abu Bakr is in heaven, and `Umar is in heaven, and `Uthman is in heaven, and `Ali is in heaven, and Talhah is in heaven, and al-Zubayr is in heaven, and `Abdul-Rahman ibn `Awf is in heaven, and Sa`d is in heaven and another ninth that if I wish to name I would name." So the people of the mosque went out asking him by Allah to name the ninth: "O companion of Rassul-Allah (SAWS) who is he?" he said: "You asked me by the almighty Lord, I am the ninth of the believers and the Prophet (SAWS) is the tenth." then he said: "By Allah, a single battle that any of these men faced alongside the prophet (SAWS) in the cause of Allah is better than all your good deeds all your lives even if you were given the age of Nuh (as)."]

3- abu Dharr (ra) narrates:

عن أبي ذر قال دخل رسول الله صلى الله عليه وسلم منزل عائشة فقال “يا عائشة ألا أبشرك قالت بلى يا رسول الله قال أبوك في الجنة ورفيقه إبراهيم وعمر في الجنة ورفيقه نوح وعثمان في الجنة ورفيقه أنا وعلي في الجنة ورفيقه يحيى بن زكريا وطلحة في الجنة ورفيقه داود والزبير في الجنة ورفيقه إسماعيل وسعد بن أبي وقاص في الجنة ورفيقه سليمان بن داود عليه السلام وسعيد بن زيد في الجنة موسى بن عمران وعبد الرحمن بن عوف في الجنة ورفيقه عيسى بن مريم وأبو عبيدة بن الجراح في الجنة ورفيقه إدريس عليه السلام ثم قال يا عائشة أنا سيد المرسلين وأبوك أفضل الصديقين وأنت أم المؤمنين”

[The Prophet (SAWS) entered the house of `Aisha and said: "O `Aisha do I give you glad tidings?" she said: "Yes O messenger of Allah" he said: " Your father is in heaven and his companion is Ibrahim, `Umar is in heaven and his companion is Nuh, `Uthman is in heaven and his companion is myself, `Ali is in heaven and his companion is Yahya bin Zakariya, Talha is in heaven and his companion is Dawud, Zubayr is in heaven and his companion is Isma`eel, Sa`d bin abi Waqqas is in heaven and his companion is Suleiman bin Dawud, Sa`eed bin Zayd is in heaven and his companion is Musa bin `Imran, `Abdul-Rahman bin `Awf is in heaven and his companion `Isa bin Mariam, and abu `Ubaydah bin al-Jarrah is in heaven and his companion is Idris." then he said: "O `Aisha, I am the master of the messengers and your father is the best of the siddiqeen and you are the mother of believers."]

This last one is rare, it is found in:
1- Seerat al-Malla’ also known as Wasilat al-Muta`abideen.
2- al-Riyad al-Nadirah fi Manaqib al-`Asharah.

In general, This narration is authentic.