ّةٍ لَا يَسْتَطِيعُ مَعَهَا الْقِيَامَ. وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَا بَأْسَ أَنْ يُؤَذِّنَ الْمُؤَذِّنُ وَ يُقِيمَ غَيْرُهُ. بيان: قال في المنتهى يجوز أن يتولى الأذان واحد و الإقامة آخر و قد روي أن أبا عبد الله ع كان يقيم بعد أذان غيره و يؤذن و يقيم غيره. 63 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: لَيْسَ عَلَى النِّسَاءِ أَذَانٌ وَ لَا إِقَامَةٌ. وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنِ الْمَرْأَةِ تُؤَذِّنُ وَ تُقِيمُ قَالَ نَعَمْ وَ يُجْزِيهَا أَذَانُ الْمِصْرِ إِذَا سَمِعَتْهُ وَ إِنْ لَمْ تَسْمَعْهُ اكْتَفَتْ بِأَنْ تَشْهَدَ الشَّهَادَتَيْنِ. وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا بَأْسَ بِأَنْ يُؤَذِّنَ الْعَبْدُ وَ الْغُلَامُ الَّذِي لَمْ يَحْتَلِمْ. 64 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مِنَ السُّحْتِ أَجْرُ الْمُؤَذِّنِ يَعْنِي إِذَا اسْتَأْجَرَهُ الْقَوْمُ لَهُمْ
وَ قَالَ لَا بَأْسَ أَنْ يَجْرِيَ عَلَيْهِ مِنْ بَيْتِ الْمَالِ. 65 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَنْ سَمِعَ النِّدَاءَ وَ هُوَ فِي الْمَسْجِدِ ثُمَّ خَرَجَ فَهُوَ مُنَافِقٌ إِلَّا رَجُلٌ يُرِيدُ الرُّجُوعَ إِلَيْهِ أَوْ يَكُونُ عَلَى غَيْرِ طَهَارَةٍ فَيَخْرُجُ لِيَتَطَهَّرَ. وَ عَنْهُ ع أَنَّهُ قَالَ: لِيُؤَذِّنْ لَكُمْ أَفْصَحُكُمْ وَ لْيَؤُمَّكُمْ أَفْقَهُكُمْ. 66 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا أَذَانَ فِي نَافِلَةٍ وَ لَا بَأْسَ بِأَنْ يُؤَذِّنَ الْأَعْمَى إِذَا سُدِّدَ وَ قَدْ كَانَ ابْنُ أُمِّ مَكْتُومٍ يُؤَذِّنُ لِرَسُولِ اللَّهِ ص وَ هُوَ أَعْمَى. 67 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ رَأَى مِئْذَنَةً طَوِيلَةً فَأَمَرَ بِهَدْمِهَا وَ قَالَ لَا يُؤَذَّنُ عَلَى أَكْبَرَ مِنْ سَطْحِ الْمَسْجِدِ. وَ عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: مَنْ وُلِدَ لَهُ مَوْلُودٌ فَلْيُؤَذِّنْ فِي أُذُنِهِ الْيُمْنَى وَ لْيُقِمْ فِي الْيُسْرَى فَإِنَّ ذَلِكَ عِصْمَةٌ مِنَ الشَّيْطَانِ. وَ عَنْهُ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا تَغَوَّلَتْ لَكُمُ الْغِيلَانُ فَأَذِّنُوا بِالصَّلَاةِ. 68 فِقْهُ الرِّضَا، قَالَ ع إِنْ شَكَكْتَ فِي أَذَانِكَ وَ قَدْ أَقَمْتَ الصَّلَاةَ فَامْضِ وَ إِنْ شَكَكْتَ فِي الْإِقَامَةِ بَعْدَ مَا كَبَّرْتَ فَامْضِ
فَإِنِ اسْتَيْقَنْتَ أَنَّكَ تَرَكْتَ الْأَذَانَ وَ الْإِقَامَةَ ثُمَّ ذَكَرْتَ فَلَا بَأْسَ بِتَرْكِ الْأَذَانِ وَ تُصَلِّي عَلَى النَّبِيِّ وَ عَلَى آلِهِ ثُمَّ قُلْ قَدْ قَامَتِ الصَّلَاةُ قَدْ قَامَتِ الصَّلَاةُ
وَ قَالَ الْعَالِمُ مَنْ أَجْنَبَ ثُمَّ لَمْ يَغْتَسِلْ حَتَّى يُصَلِّيَ الصَّلَاةَ كُ
upon cleanliness’’. [230]
And from him-asws having said: ‘The man cannot proclaim Azaan while he is seated except sick, or riding; and he cannot proclaim Iqama except standing upon the ground, except from an illness, the standing is not able due to it’’. [231]
And from Ali-asws having said: ‘There is no problem if the Muezzin proclaims Azaan and somebody else proclaims Iqama’’. [232]
Explanation – He said in ‘Al Muntaha’, ‘It is allowed if someone is in charge of the Azaan and another in charge of the Iqama, and it is has been reported that Abu Abdullah-asws had proclaimed Iqama after Azaan by someone else, and he-asws had proclaimed Azaan and someone else proclaimed Iqama’. (The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘There is neither Azaan nor Iqama upon the women’’. [233]
And from Ja’far Bin Muhammad-asws having been asked about the woman proclaiming Azaan and Iqama. He-asws said: ‘Yes, and Azan of the city suffices her when she hears it, and if she has not heard it, she can suffice with testifying the two testimonies’’. [234]
And from Ja’far Bin Muhammad-asws having said: ‘There is no problem with the slave, and the young boy who has yet to attain puberty proclaims Azaan’’. [235]
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘From the ill-gotten gains are wages of the Muezzin, meaning when the people hire him for them’. And he-asws said: ‘There is no problem if it (wages) were to flow upon him from the public treasury’’. [236]
(The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘One who hears the call (Azaan) while he is in the Masjid, then he exits, he is a hypocrite, except a man intending to return to it, or he happens to be without cleanliness, so he goes out in order to cleanse’’. [237]
And from him-asws having said: ‘Let him proclaim Azaan for you all, your most eloquent, and let him lead the Salat, your most understanding one’’. [238]
(The book) ‘Al Da’aim’ –
‘From Ja’far Bin Muhammad-asws having said: ‘There is no Azaan regarding an optional Salat, and there is no problem with the blind man proclaiming Azaan when he is guided (of the timing), and Ibn Umm Maktoum had proclaimed Azaan for Rasool-Allah-saww, and he was blind’’. [239]
(The book) ‘Al Da’aim’ –
‘From Ali-asws saw a tall minaret, so he-asws ordered with demolishing it, and said: ‘The Azaan should not be proclaimed upon greater (taller) than roof of the Masjid’’. [240]
And from Ali-asws: ‘Rasool-Allah-saww said: ‘One a child is born for him, let him proclaim Azaan in his right ear and let him proclaim Iqama in the left, for that is a fortification from the Satan-la’’. [241]
And from him-asws having said: ‘Rasool-Allah-saww said: ‘When the ghouls roam around you, then proclaim Azaan with the Salat’’. [242]
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘If you doubt regarding your Azaan and the Salat is being established, continue; and if you doubt regarding the Iqama after (initial) Takbeer has been exclaimed, continue. If you are certain you have left out the Azaan and Iqama, then you remembered,
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