 The Cleansing Quality of Water

The Quantity of Water that Always Remains Clean

The Case of a Small Quantity of Water, the Water with a Dead Body in it and its use by a Man to Wash His Dirty Hand in it

The Case of a Well and Things that May Fall in It (Fatwa best explains Ahadith 2-12 as well as the following chapter.)

A Well near a Cesspool

Taking Wudu’ With Water from Which Animals, Beasts and Birds Have Drunk

Taking Wudu’ with the Water from Which a Woman during Her Hayd (menses), People After Having Carnal Relations, a Jew, a Christian or a Person Hostile toward ’A’immah Has Drunk (Fatwa best explains Ahadith 4-6 of this chapter.)

A Man Places His Hand in the Water before Washing, the Limit of Washing Hands Because of Carnal Relations, Urination, Feces and Sleeping

Mixing of Rain Water with Urine, with Water Used for Taking Ghusl (bath) Because of Carnal Relations, Touching of One’s Cloth with Water Used for Washing Because of Urine

Water of Bath Houses and Water Heated by the Sun’s Rays

Places Not Desirable to Use as a Lavatory

Expressions to Say When Entering a Lavatory and When Coming Out

Draining Urine, Washing and If One Does Not Find Water

The Quantity of Water Required for Wudu’, Showers and One Who Is Excessive in the Use of Water for Wudu’

Brushing One’s Teeth

Rinsing One’s Mouth and Nostrils

Description of Wudu’

The Area of the Face and Hands to be Washed for Wudu’

Wiping of Head and Feet

Wiping Over the Shoes

Bandages and Wounds

Facing Doubts about Wudu’ Forgetting or Mixing Proper Order

Matters that Invalidate or Do not Invalidate Wudu’

One’s Stepping over Feces or Other Such Things

Certain Fluid, Which Is Other than Urine and Semen

Kinds of Ghusl (bath)

Matters Covered by Ghusl (bath)

Necessity of Ghusl (bath) on Friday

Description of Ghusl (bath), Wudu’ Before or Thereafter and a Man’s Ghusl (bath) in an Improper Place, Expressions to Say During Taking Ghusl (bath) and Moving a Ring During Ghusl (bath)

Reason Necessitating Ghusl (bath) for Men and Women

Wet Dreams of Men and Women

Finding Fluid Coming Out after Ghusl (bath)

One after Carnal Relations Eats, Drinks, Reads, Enters a Masjid, Dyes Hair, Uses Fragrance and So On

One after Carnal Relation Sweats in His Clothes, Clothes Touch His Wet Body

Semen or Al-Madhiy Comes in Contact with One’s Clothes or Body

Urine Comes in Contact with One’s Clothes or Body

Urine of Animals and Their Dung

Clothes Come in Contact with Blood and Pus

Dogs Touching Clothes, Body and So On

Description of Tayammum

When Tayammum Is Necessary and Finding Water Thereafter

One’s having Little Water on a Journey but Is Afraid of Facing Thirst

One’s Experiencing Carnal Relations and Having Only Ice

Taking Tayammum with Clay

Bandages, Injuries, One’s Suffering from Smallpox and or Experiencing Carnal Relations

Rare Ahadith about Wudu’

Chapters on Hayd (menses)

Minimum and Maximum Duration of Hayd

Women’s Experiencing Hayd After or Before Their Date of Hayd

Women Observe Yellowish Blood Before or After Hayd (menses)

First Time Hayd (menses)

Examining if Hayd (menses) has Ended or Not

Taking Ghusl (bath) Because of Hayd and the Kind of Water Needed

Women Find Blood after Sexual Relation

Comprehensive Instructions About Hayd (menses) and Istihadah (irregular menses)

Signs for Differentiating Between Blood of Hayd and Istihadah

Differentiating Among Blood of Hayd, Virginity or a Wound

Pregnant Woman Finds Blood

Blood Because of Childbirth

Blood Discharge after a Woman’s Experiencing Discharge-Free Period after Childbirth and Blood Discharge before Birth or after Childbirth

Matters Necessary for Women during Hayd at the Times of Salah (prayer)

Women Find Hayd Blood after the Coming of the Time for a Salah (Prayer) Before Performing It Or Become Clean Before the Coming of the Time for a Salah (Prayer) But Are Too Lazy for Ghusl (bath)

Women Feel Hayd during Salah (Prayer)

Women Must Make-up-for Fasting Because of Hayd but Not Salah (Prayer) 

Women’s Reading the Holy Quran During Hayd or Child-birth 

Women during Hayd Can Pick up Things from a Masjid but Must Not Leave Anything Therein

Women’s Hayd (menses) Stops, Comes Again and the Time of Menopause

Women’s Using Medicine to Have Hayd (menses) after It Stops 

Using Dye during Hayd (menses) 

Washing Clothes of Women during Hayd 

Women During Hayd Pick up Prayer Rug or Water 

Causes of Death and that Believing People May Die by any Manner of Dying 

The Reward for a Person Suffering from Illness 

Another Section on the Same Subject 

The Limits of Complaints 

A Patient’s Giving Permission to His Visitors 

How Often a Patient Should Be Visited, How Long the Duration of Visitation Should Be and Complete Visit 

The Limit of a Sudden Death 

The Virtue (Reward) of Visiting a Patient 

Dictations to a Dying Person

Difficulty in Dying (If Dying Becomes Difficult and the Agony of Death Intense) 

Facing the Dying Person Toward Qiblah

A Believing Person Is Not Caused to Die Against His Will

Things that Believers and Unbelievers See in Dying Conditions

Taking out of the Souls of Believing and Unbelievers

Burial Should Take Place Immediately

Rare Ahadith

Women during Hayd Nurse a Patient (The following chapters are about rules of washing a dead body for burial, shrouding and other matters of burial, and are best explained in the form of fatwa. Consult current fatwa about them.)

Washing a Dead Body

Hunut (Rubbing Camphor) on a Dead Body and Shrouding

Shrouding a Deceased Women

Undesirability of Perfuming the Shroud or Warming Water for Washing Dead Bodies

The Desirable Pieces of Shroud and the Undesirable Ones

The Amount of Water Needed for Ghusl (bath) of a Deceased Person

The Two Fresh Al-Jaridah (Twigs of Palm Tree)

Persons Dead Without Shower Due to Carnal Relations Hayd or Child Birth Reasons

Chapter 26- Dead Woman with a Baby Moving Inside Her

Cutting of Nails and Hairs of Dead Person Undesirable

Things Coming Out of a Dead Body after Ghusl (bath)

Washing of Persons of opposite Gender

1ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ وَالْفَضْلِ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ لَمَّا أُسْرِيَ بِرَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) إِلَى السَّمَاءِ فَبَلَغَ الْبَيْتَ الْمَعْمُورَ وَحَضَرَتِ الصَّلاَةُ فَأَذَّنَ جَبْرَئِيلُ وَأَقَامَ فَتَقَدَّمَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَصَفَّ الْمَلاَئِكَةُ وَالنَّبِيُّونَ خَلْفَ مُحَمَّدٍ (صلّى اللهُ عَلَيْهِ وَآلِه).

1. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah from and al-Fadl who has said the following: “Abu Ja’far (a.s.), has said, ‘When the Messenger of Allah was taken to the heaven upon his arrival in Bayt al-Ma‘mur at the time of Salah (prayer), Jibril (Gabriel) said Adhan and Iqamah. The Messenger of Allah went ahead to lead and the angels and prophets lined up behind Prophet Muhammad for prayer.”’ 

2ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لَمَّا هَبَطَ جَبْرَئِيلُ (عَلَيْهِم الْسَّلام) بِالأذَانِ عَلَى رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) كَانَ رَأْسُهُ فِي حِجْرِ عَلِيٍّ (عَلَيْهِ الْسَّلام) فَأَذَّنَ جَبْرَئِيلُ (عَلَيْهِم الْسَّلام) وَأَقَامَ فَلَمَّا انْتَبَهَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَالَ يَا عَلِيُّ سَمِعْتَ قَالَ نَعَمْ قَالَ حَفِظْتَ قَالَ نَعَمْ قَالَ ادْعُ بِلاَلاً فَعَلِّمْهُ فَدَعَا عَلِيٌّ (عَلَيْهِ الْسَّلام) بِلاَلاً فَعَلَّمَهُ.

2. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from Mansur ibn Hazim who has said the following: “Abu ‘Abd Allah (a.s.), has said that when Jibril (Gabriel) descended with Adhan to the Messenger of Allah, he was resting and his head was on Amir al-Mu’minin Ali’s lap. Jibril then read Adhan and Iqamah. When the Messenger of Allah woke up he asked, ‘O Ali, did you hear it?’ He replied, ‘Yes, I did.’ He (the Messenger of Allah) asked, ‘Do you remember it?’ He (Ali) replied, ‘Yes, I remember.’ He (the Messenger of Allah) then said, ‘Call Bilal and teach him.’ Ali then called Bilal and taught him Adhan and Iqamah.’” 

3ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ (عَلَيْهِ الْسَّلام) يَقُولُ الأذَانُ وَالإِقَامَةُ خَمْسَةٌ وَثَلاَثُونَ حَرْفاً فَعَدَّ ذَلِكَ بِيَدِهِ وَاحِداً وَاحِداً الأذَانَ ثَمَانِيَةَ عَشَرَ حَرْفاً وَالإِقَامَةَ سَبْعَةَ عَشَرَ حَرْفاً.

3. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus from Aban ibn ‘Uthman from ’Isma‘il al-Ju’fiy who has said the following: “I once heard abu Ja‘far (a.s.), say, ‘Adhan and ‘Iqamah consist of thirty-five letters.’ He (the Imam) counted them by his hand one by one; Adhan eighteen letters and ‘Iqamah seventeen letters.” 

4ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ الأذَانُ مَثْنَى مَثْنَى وَالإِقَامَةُ مَثْنَى مَثْنَى.

4. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from ibn abu Najran from Safwan al-Jammal who has said the following: “I once heard abu ‘Abd Allah (a.s.), say, ‘Adhan is twice and twice and ‘Iqamah is twice and twice.’” 

5ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ قَالَ يَا زُرَارَةُ تَفْتَتِحُ الأذَانَ بِأَرْبَعِ تَكْبِيرَاتٍ وَتَخْتِمُهُ بِتَكْبِيرَتَيْنِ وَتَهْلِيلَتَيْنِ.

5. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Flammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far (a.s.), once said, ‘O Zurarah, begin Adhan with four Takbir (Allah is great beyond description) and end it with two Takbir (Allah is great beyond description) and two Tahlil, (no one deserves worship except Allah).”’ 

6ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ التَّثْوِيبِ فِي الأذَانِ وَالإِقَامَةِ فَقَالَ مَا نَعْرِفُهُ.

6. Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus from Mu‘awiyah ibn Wahab who said: “I once asked abu ‘Abdillah (a.s.) about tathweeb in the Adhan and ‘Iqamah. He (the Imam) replied, ‘It is unknown to us.”’ 

7ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) إِذَا أَذَّنْتَ فَأَفْصِحْ بِالألِفِ وَالْهَاءِ وَصَلِّ عَلَى النَّبِيِّ كُلَّمَا ذَكَرْتَهُ أَوْ ذَكَرَهُ ذَاكِرٌ فِي أَذَانٍ وَغَيْرِهِ.

7. Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurarah who has said the following: “Abu Ja‘far (a.s.), has said, ‘When you say Adhan say Alif and al-Ha’ (two letters of Arabic alphabet) clearly and say O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause whenever you mention his name or someone else mentions his name in Adhan or in other expressions.’” 

8ـ عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا أَذَّنْتَ وَأَقَمْتَ صَلَّى خَلْفَكَ صَفَّانِ مِنَ الْمَلاَئِكَةِ وَإِذَا أَقَمْتَ صَلَّى خَلْفَكَ صَفٌّ مِنَ الْمَلاَئِكَةِ.

8. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Umayr from Hammad from al-Halabiy who has said the following: “Abu ’Abd Allah (a.s.), has said that if you recite both Adhan and Iqamah, two rows of angels perform Salah (prayer) behind you. If you recite just Iqamah, only one row of angels performs Salah (prayer) behind you.” (Ahadith 3- 8 are best express in the form of fatwa.) 

9ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا (عَلَيْهِما الْسَّلام) قَالَ سَأَلْتُهُ أَ يُجْزِئُ أَذَانٌ وَاحِدٌ قَالَ إِنْ صَلَّيْتَ جَمَاعَةً لَمْ يُجْزِئْ إِلاَّ أَذَانٌ وَإِقَامَةٌ وَإِنْ كُنْتَ وَحْدَكَ تُبَادِرُ أَمْراً تَخَافُ أَنْ يَفُوتَكَ يُجْزِئُكَ إِقَامَةٌ إِلاَّ الْفَجْرَ وَالْمَغْرِبَ فَإِنَّهُ يَنْبَغِي أَنْ تُؤَذِّنَ فِيهِمَا وَتُقِيمَ مِنْ أَجْلِ أَنَّهُ لاَ يَقْصُرُ فِيهِمَا كَمَا يَقْصُرُ فِي سَائِرِ الصَّلَوَاتِ.

9. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn Muhammad from Ali ibn abu Hamzah from abu Basir from who has said the following: “I once asked one of the two Imam (a.s.), ‘Is one Adhan sufficient? He (the Imam) said, ‘If you perform Salah (prayer) in congregation, there is one Adhan and one ‘Iqamah. If you are alone and you are in a hurry so you do not lose something, then one ‘Iqamah is sufficient, except the morning Salah (prayer) and al-Maghrib in which case, it is proper to say Adhan for them as well as ‘Iqamah; they are not shortened as other Salah (prayers) are done.’” 

10ـ أَبُو دَاوُدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَ يَتَكَلَّمُ الرَّجُلُ فِي الأذَانِ قَالَ لاَ بَأْسَ قُلْتُ فِي الإِقَامَةِ قَالَ لاَ.

10. Abu Dawud has narrated from al-Husayn ibn Sa‘id from Fadalah from al-Husayn ibn ‘Uthman from ‘Amr ibn abu Nasr who has said the following: “I once asked abu ‘Abd Allah (a.s.), “Can a man speak during Adhan?’ He (the Imam) said, ‘It is not harmful.’ I then asked, about ‘Iqamah. He (the Imam) said, ‘No, it is not acceptable.’” 

11ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ لاَ بَأْسَ أَنْ يُؤَذِّنَ الرَّجُلُ مِنْ غَيْرِ وُضُوءٍ وَلاَ يُقِيمُ إِلاَّ وَهُوَ عَلَى وُضُوءٍ.

11. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Hammad from al-Halabiy who has said the following: “He (the Imam) (a.s.), has said, ‘It is not harmful if a man says Adhan without Wudu’ but he does not say ‘Iqamah without it.’” 

12ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُهُ عَنِ الرَّجُلِ يَنْتَهِي إِلَى الإِمَامِ حِينَ يُسَلِّمُ قَالَ لَيْسَ عَلَيْهِ أَنْ يُعِيدَ الأذَانَ فَلْيَدْخُلْ مَعَهُمْ فِي أَذَانِهِمْ فَإِنْ وَجَدَهُمْ قَدْ تَفَرَّقُوا أَعَادَ الأذَانَ.

12. Ali ibn Ibrahim has narrated from his father from Salih ibn Sa‘id from Yunus from ibn Muskan from abu Basir from who has said the following: “I once asked him (the Imam) (a.s.), about a man who joins an Imam when he is saying Salam. He (the Imam) said, ‘He is not required to repeat Adhan. He can join them with their Adhan, however if he finds them leaving, he then repeats Adhan.’” 

13ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ سُئِلَ عَنِ الأذَانِ هَلْ يَجُوزُ أَنْ يَكُونَ مِنْ غَيْرِ عَارِفٍ قَالَ لاَ يَسْتَقِيمُ الأذَانُ وَلاَ يَجُوزُ أَنْ يُؤَذِّنَ بِهِ إِلاَّ رَجُلٌ مُسْلِمٌ عَارِفٌ فَإِنْ عَلِمَ الأذَانَ فَأَذَّنَ بِهِ وَإِنْ لَمْ يَكُنْ عَارِفاً لَمْ يُجْزِ أَذَانُهُ وَلاَ إِقَامَتُهُ وَلاَ يُقْتَدَى بِهِ وَسُئِلَ عَنِ الرَّجُلِ يُؤَذِّنُ وَيُقِيمُ لِيُصَلِّيَ وَحْدَهُ فَيَجِي‏ءُ رَجُلٌ آخَرُ فَيَقُولُ لَهُ نُصَلِّي جَمَاعَةً فَهَلْ يَجُوزُ أَنْ يُصَلِّيَا بِذَلِكَ الأذَانِ وَالإِقَامَةِ قَالَ لاَ وَلَكِنْ يُؤَذِّنُ وَيُقِيمُ.

13. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn al-Hassan ibn Ali from ‘Amr ibn Sa‘id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabatiy who has said the following: “Once abu ‘Abd Allah (a.s.), was asked about Adhan if one who is not well versed can say Adhan. He (the Imam) said, ‘Adhan does not come right and it is not permissible to say Adhan unless one is a Muslim man and knowledgeable. If he knows Adhan he says it, if he is not well versed it is not permissible for him to say it or ‘Iqamah. One is not permitted to assign him to lead in Salah (prayer).’ He (the Imam) was asked about a man who says Adhan and ‘Iqamah so he can perform Salah (prayer) alone, and then another man comes and says, ‘Allow us to perform Salah (prayer) in congregation.’ Is it permissible that they perform Salah (prayer) with that Adhan and ‘Iqamah?’ He (the Imam) said, ‘No, but he says Adhan and ‘Iqamah.’” 

14ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ عَنِ الْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) أَنَّهُ قَالَ فِي الرَّجُلِ يَنْسَى الأذَانَ وَالإِقَامَةَ حَتَّى يَدْخُلَ فِي الصَّلاَةِ قَالَ إِنْ كَانَ ذَكَرَ قَبْلَ أَنْ يَقْرَأَ فَلْيُصَلِّ عَلَى النَّبِيِّ (صلّى اللهُ عَلَيْهِ وَآلِه) وَلْيُقِمْ وَإِنْ كَانَ قَدْ قَرَأَ فَلْيُتِمَّ صَلاَتَهُ.

14. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Safwan from al-‘Ala’ ibn Razin from Muhammad ibn Muslim who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If a man forgets Adhan and ‘Iqamah until he is in Salah (prayer), if he remembers before recitation he says O Allah, grant compensation to Muhammad and his family worthy of their services to Your cause and says ‘Iqamah but if he has done the recitation he completes Salah (prayer).” 

15ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ مَنْ سَهَا فِي الأذَانِ فَقَدَّمَ أَوْ أَخَّرَ عَادَ عَلَى الأوَّلِ الَّذِي أَخَّرَهُ حَتَّى يَمْضِيَ عَلَى آخِرِهِ.

15. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Hammad from Hariz from Zurarah who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If one by mistake, mixes up Adhan he repeats to correct the mix up all the way to the end.’” 

16ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ الْسَّلام) قَالَ يُؤَذِّنُ الرَّجُلُ وَهُوَ جَالِسٌ وَلاَ يُقِمْ إِلاَّ وَهُوَ قَائِمٌ وَتُؤَذِّنُ وَأَنْتَ رَاكِبٌ وَلاَ تُقِمْ إِلاَّ وَأَنْتَ عَلَى الأرْضِ.

16. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan (a.s.), has said, ‘A man says Adhan when sitting but does not say ‘Iqamah unless he is standing. You can say Adhan when riding but do not say ‘Iqamah unless you are on the ground.’” 

17ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ قُلْتُ لَهُ يُؤَذِّنُ الرَّجُلُ وَهُوَ عَلَى غَيْرِ الْقِبْلَةِ قَالَ إِذَا كَانَ التَّشَهُّدُ مُسْتَقْبِلَ الْقِبْلَةِ فَلاَ بَأْسَ.

17. Ali ibn Ibrahim has narrated from his father from ibn abu ‘ Urn ay r from Hammad from al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), ‘Can a man say Adhan without facing al-Qiblah (al- Ka‘bah)?’ He (the Imam) said, ‘If during saying the testimonies he faces al-Qiblah (al-Ka‘bah), then it is not harmful.’” 

18ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ الْمَرْأَةِ عَلَيْهَا أَذَانٌ وَإِقَامَةٌ قَالَ لاَ.

18. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Ibn Abi ‘Umayr from Jamil ibn Darraj who has said the following: “I once asked abu ‘Abd Allah (a.s.), if a woman is required to say Adhan and ‘Iqamah. He (the Imam) said, ‘No, she is not required.’” 

19ـ أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبِي مَرْيَمَ الأنْصَارِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ إِقَامَةُ الْمَرْأَةِ أَنْ تُكَبِّرَ وَتَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ الله وَأَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ.

19. Ahmad ibn Idris has narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from Fadalah ibn Ayyub from Aban ibn ‘ Uthman from abu Maryam al-Ansariy who has said the following: “I once heard abu ‘Abd Allah (a.s.), say, ‘Women for ‘Iqamah only say Takbir (Allah is great beyond description) and the two testimonies; (I testify that only Allah deserves worship, He is one and has no partners and I testify that Muhammad is His servant and Messenger).”’ 

20ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) يَا أَبَا هَارُونَ الإِقَامَةُ مِنَ الصَّلاَةِ فَإِذَا أَقَمْتَهُ فَلاَ تَتَكَلَّمْ وَلاَ تُومِ بِيَدِكَ.

20. Muhammad ibn Yahya has narrated from Muhammad ibn al-Husayn from Muhammad ibn ’Isma‘il from Salih ibn ‘Uqbah from abu Harun al-Makfuf who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘O abu Harun, ‘Iqamah is part of Salah (prayer). When you say it do not speak or point with your hands.’” 

21ـ وَبِهَذَا الإِسْنَادِ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لاَ يُقِمْ أَحَدُكُمُ الصَّلاَةَ وَهُوَ مَاشٍ وَلاَ رَاكِبٌ وَلاَ مُضْطَجِعٌ إِلاَّ أَنْ يَكُونَ مَرِيضاً وَلْيَتَمَكَّنْ فِي الإِقَامَةِ كَمَا يَتَمَكَّنُ فِي الصَّلاَةِ فَإِنَّهُ إِذَا أَخَذَ فِي الإِقَامَةِ فَهُوَ فِي الصَّلاَةِ.

21. Through the same chain of narrators as that of the previous Hadith the following is narrated from Salih ibn ‘Uqbah from Sulayman ibn Salih who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘No one among you says ‘Iqamah for Salah (prayer) when walking, riding or resting unless one is ill. One remains well placed during ‘Iqamah like in Salah (prayer). In ‘Iqamah one is in Salah (prayer).’” 

22ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ الأشْعَرِيُّ عَنْ عَبْدِ الله بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا دَخَلَ الرَّجُلُ الْمَسْجِدَ وَهُوَ لاَ يَأْتَمُّ بِصَاحِبِهِ وَقَدْ بَقِيَ عَلَى الإِمَامِ آيَةٌ أَوْ آيَتَانِ فَخَشِيَ إِنْ هُوَ أَذَّنَ وَأَقَامَ أَنْ يَرْكَعَ فَلْيَقُلْ قَدْ قَامَتِ الصَّلاَةُ قَدْ قَامَتِ الصَّلاَةُ الله أَكْبَرُ الله أَكْبَرُ لاَ إِلَهَ إِلاَّ الله وَلْيَدْخُلْ فِي الصَّلاَةِ.

22. Al-Husayn ibn Muhammad al-Ash’ariy has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from Ibn Abi ‘Umayr from abu Ayyub from Mu’adh ibn Kathir who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘A man may enter a Masjid and is not following his companion in Salah (prayer). He finds the Imam has only one verse to recite or two verses. He is afraid of not being able to join the Imam in Ruku‘ (bowing down on one’s knees) if he says Adhan or ‘Iqamah. He can say, ‘Salah (prayer) has began, Salah (prayer) has began, Allah is great beyond description, Allah is great beyond description. No one deserves worship except Allah,’ he then can begin al-Salah (prayer).”’ 

23ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ بْنِ عَلِيٍّ الْحَلَبِيِّ قَالَ سَأَلْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) عَنِ الأذَانِ قَبْلَ الْفَجْرِ فَقَالَ إِذَا كَانَ فِي جَمَاعَةٍ فَلاَ وَإِذَا كَانَ وَحْدَهُ فَلاَ بَأْسَ.

23. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran ibn Ali al-Halabiy who has said the following: “I once asked abu ‘Abd Allah (a.s.), about Adhan before dawn. He (the Imam) said, ‘If it is for congregation, it is not acceptable, but if one is alone, then it is not harmful.’” 

24ـ مُحَمَّدُ بْنُ الْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبِي الْحَسَنِ (عَلَيْهِ الْسَّلام) قَالَ الْقُعُودُ بَيْنَ الأذَانِ وَالإِقَامَةِ فِي الصَّلاَةِ كُلِّهَا إِذَا لَمْ يَكُنْ قَبْلَ الإِقَامَةِ صَلاَةٌ يُصَلِّيهَا.

24. Muhammad ibn al-Husayn has narrated from Sahl ibn Ziyad from Ahmad ibn Muhammad from ibn abu Nasr who has said the following: “Abu al-Hassan (a.s.), has said, ‘There is sitting between Adhan and ‘Iqamah for all Salah (prayer) if before ‘Iqamah, other Salah (prayer) is not performed.’” 

25ـ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ أَنَّ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) كَانَ يُؤَذِّنُ وَيُقِيمُ غَيْرُهُ وَقَالَ كَانَ يُقِيمُ وَقَدْ أَذَّنَ غَيْرُهُ.

25. Ali ibn Ibrahim has narrated from his father from Ali ibn Mahziyar from certain persons of our people from ’Isma‘il ibn Jabir who has said the following: “Abu ‘Abd Allah (a.s.), would say Adhan and someone else would say ‘Iqamah.’ He (the narrator) has said that Abu ‘Abd Allah (a.s.), would say ‘Iqamah and someone else would say Adhan.’” 

26ـ جَمَاعَةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ الأذَانُ تَرْتِيلٌ وَالإِقَامَةُ حَدْرٌ.

26. A group of our people has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from al-Hassan ibn al-Sariy who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘Adhan is said with Tartil (articulation slowly) and ‘Iqamah is said quickly.’” 

27ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَجْرَانَ رَفَعَهُ قَالَ قَالَ ثَلاَثَةٌ يَوْمَ الْقِيَامَةِ عَلَى كُثْبَانِ الْمِسْكِ أَحَدُهُمْ مُؤَذِّنٌ أَذَّنَ احْتِسَاباً.

27. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn abu Najran in a marfu‘ manner who has said the following: “Three things on the Day of Judgment are on sands of musk. One of them is one who says Adhan just for the sake of Allah.” 

28ـ مُحَمَّدٌ عَنْ أَحْمَدَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ الله (عَلَيْهِ الْسَّلام) يَقُولُ الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ شَيْ‏ءٍ سَمِعَهُ.

28. Muhammad has narrated from Ahmad from al-Husayn ibn Sa‘id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabiy from Muhammad ibn Marwan who has said the following: “I heard abu ‘Abd Allah (a.s.), say, ‘One who recites Adhan receives forgiveness for the sins as big as the space his voice fills and everything hearing him bears witness to this fact.’” (Ahadith 9-28 are best expressed in the form of fatwa.) 

29ـ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيِّ بْنِ عَبْدِ الله عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) قَالَ كَانَ رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) إِذَا سَمِعَ الْمُؤَذِّنَ يُؤَذِّنُ قَالَ مِثْلَ مَا يَقُولُهُ فِي كُلِّ شَيْ‏ءٍ.

29. Muhammad ibn ’Isma‘il has narrated from al-Fadl ibn Shadhan from Hammad ibn ‘Isa from Rib‘i ibn ‘Abd Allah from Muhammad ibn Muslim who has said the following: “Abu Ja’far (a.s.), has said, ‘When someone recited Adhan, the Messenger of Allah on hearing him would say everything the person reciting Adhan would say.” 

30ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّضْرِيِّ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ مَنْ سَمِعَ الْمُؤَذِّنَ يَقُولُ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ الله وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله فَقَالَ مُصَدِّقاً مُحْتَسِباً وَأَنَا أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ الله وَأَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ الله (صلّى اللهُ عَلَيْهِ وَآلِه) وَأَكْتَفِي بِهِمَا عَمَّنْ أَبَى وَجَحَدَ وَأُعِينُ بِهِمَا مَنْ أَقَرَّ وَشَهِدَ كَانَ لَهُ مِنَ الأجْرِ عَدَدُ مَنْ أَنْكَرَ وَجَحَدَ وَمِثْلُ عَدَدِ مَنْ أَقَرَّ وَعَرَفَ.

30. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from Jamil ibn Salih from al-Harith ibn al-Mughirah al-Nadriy who has said the following: “Abu ‘Abd Allah (a.s.), has said that one may hear someone recite Adhan and say, ‘I testify that no one deserves to be worshipped except Allah and I testify that Muhammad is the Messenger of Allah and I affirm and acknowledge.’ If he also says, ‘I testify that no one deserves to be worshipped except Allah and that Muhammad is the Messenger of Allah and I consider them both sufficient for me against all who deny and reject these (the two testimonies). I seek assistance from those who affirm and testify to the two testimonies.’ His reward is equal to the number of those who have denied and rejected them and those who have affirmed and testified to these testimonies.” 

31ـ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الله بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ كَانَ طُولُ حَائِطِ مَسْجِدِ رَسُولِ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَامَةً فَكَانَ يَقُولُ (صلّى اللهُ عَلَيْهِ وَآلِه) لِبِلاَلٍ إِذَا دَخَلَ الْوَقْتُ يَا بِلاَلُ اعْلُ فَوْقَ الْجِدَارِ وَارْفَعْ صَوْتَكَ بِالأذَانِ فَإِنَّ الله قَدْ وَكَّلَ بِالأذَانِ رِيحاً تَرْفَعُهُ إِلَى السَّمَاءِ وَإِنَّ الْمَلاَئِكَةَ إِذَا سَمِعُوا الأذَانَ مِنْ أَهْلِ الأرْضِ قَالُوا هَذِهِ أَصْوَاتُ أُمَّةِ مُحَمَّدٍ (صلّى اللهُ عَلَيْهِ وَآلِه) بِتَوْحِيدِ الله عَزَّ وَجَلَّ وَيَسْتَغْفِرُونَ لأُمَّةِ مُحَمَّدٍ (صلّى اللهُ عَلَيْهِ وَآلِه) حَتَّى يَفْرُغُوا مِنْ تِلْكَ الصَّلاَةِ.

31. Ali ibn Muhammad has narrated from Sahl ibn Ziyad from ibn Mahbub from ‘Abd Allah ibn Sinan who has said the following: “Abu ‘Abd Allah (a.s.), has said that the height of the wall of the Masjid of the Messenger of Allah was equal to the height of a man. He, the Messenger of Allah would say to Bilal, ‘When time comes, O Bilal, climb on the wall and raise your voice with Adhan. Allah has assigned a wind to raise Adhan to the heaven and that the angels upon hearing Adhan from the people of earth say, “This is the voice of the followers of Prophet Muhammad about oneness of Allah, the Most Majestic, the Most Glorious.” They ask forgiveness for the followers of Muhammad, O Allah grant compensation to Muhammad and his family worthy of their services to Your cause, until they complete that prayer.’” 

32ـ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ عَبْدِ الله بْنِ عَامِرٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ أَسَدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ يَقْظَانَ رَفَعَهُ إِلَيْهِمْ (عَلَيْهِم الْسَّلام) قَالَ يَقُولُ الرَّجُلُ إِذَا فَرَغَ مِنَ الأذَانِ وَجَلَسَ اللهمَّ اجْعَلْ قَلْبِي بَارّاً وَعَيْشِي قَارّاً وَرِزْقِي دَارّاً وَاجْعَلْ لِي عِنْدَ قَبْرِ نَبِيِّكَ (صلّى اللهُ عَلَيْهِ وَآلِه) قَرَاراً وَمُسْتَقَرّاً.

32. Al-Husayn ibn Muhammad has narrated from ‘Abd Allah ibn ‘Amir from Ali ibn Mahziyar from al-Husayn ibn Asad from Ja‘far ibn Muhammad ibn Yaqzan in a marfu‘ manner from the Imam who has said the following: “He (the Imam) (a.s.), has said, ‘When one completes reciting Adhan and sits down he should say, “O Lord, make my heart virtuous, my livelihood constant, my sustenance to come continuously and assign for me a place near the grave of your prophet to rest and dwell.’” 

33ـ عَلِيُّ بْنُ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ أَنَّهُ شَكَا إِلَى أَبِي الْحَسَنِ الرِّضَا (عَلَيْهِ الْسَّلام) سُقْمَهُ وَأَنَّهُ لاَ يُولَدُ لَهُ وَلَدٌ فَأَمَرَهُ أَنْ يَرْفَعَ صَوْتَهُ بِالأذَانِ فِي مَنْزِلِهِ قَالَ فَفَعَلْتُ فَأَذْهَبَ الله عَنِّي سُقْمِي وَكَثُرَ وَلَدِي قَالَ مُحَمَّدُ بْنُ رَاشِدٍ وَكُنْتُ دَائِمَ الْعِلَّةِ مَا أَنْفَكُّ مِنْهَا فِي نَفْسِي وَجَمَاعَةِ خَدَمِي وَعِيَالِي فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ هِشَامٍ عَمِلْتُ بِهِ فَأَذْهَبَ الله عَنِّي وَعَنْ عِيَالِيَ الْعِلَلَ.

33. Ali ibn Mahziyar has narrated from Muhammad ibn Rashid who has said that narrated to me Hisham ibn Ibrahim who has said the following: “I complained before abu al-Hassan al-Rida (a.s.), against an illness and that I do not have any child. He commanded me, ‘Recite Adhan in your home loudly.’ I followed his instruction. The illness was gone and my children became numerous.” Muhammad ibn Rashid has said, ‘I was always ill, myself, a group of my servants and my family. When I heard the above Hadith from Hisham I practiced it. Allah removed the illness from me and my family altogether.’” 

34ـ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ لَوْ أَنَّ مُؤَذِّناً أَعَادَ فِي الشَّهَادَةِ وَفِي حَيَّ عَلَى الصَّلاَةِ أَوْ حَيَّ عَلَى الْفَلاَحِ الْمَرَّتَيْنِ وَالثَّلاَثَ وَأَكْثَرَ مِنْ ذَلِكَ إِذَا كَانَ إِنَّمَا يُرِيدُ بِهِ جَمَاعَةَ الْقَوْمِ لِيَجْمَعَهُمْ لَمْ يَكُنْ بِهِ بَأْسٌ.

34. Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from Ali ibn abu Hamzah from abu Basir from who has said the following: “Abu ‘Abd Allah (a.s.), has said, ‘If when saying Adhan one repeats the phrases of the ‘testimonies’ or ‘come to Salah (prayer)’ or ‘to salvation’ three times or more with the intention of calling people to come together, it is not harmful.’” 

35ـ جَمَاعَةٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُهُ يَقُولُ أَذِّنْ فِي بَيْتِكَ فَإِنَّهُ يَطْرُدُ الشَّيْطَانَ وَيُسْتَحَبُّ مِنْ أَجْلِ الصِّبْيَانِ. 

35. A group has narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Sa‘id from Sulayman al-Ja‘fariy who has said the following: “I once heard him (the Imam (a.s.)), say, ’Recite the Adhan in your house, for it repels Satan and it is a beloved thing to do for the sake of children.’” 

Al-Kāfi - Volume 3

Book 4, Chapter 18