فَرٍ ع قَالَ: كَانَ الْأَذَانُ بِحَيَّ عَلَى خَيْرِ الْعَمَلِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ بِهِ أُمِرُوا أَيَّامَ أَبِي بَكْرٍ وَ صَدْراً مِنْ أَيَّامِ عُمَرَ ثُمَّ أَمَرَ عُمَرُ بِقَطْعِهِ وَ حَذْفِهِ مِنَ الْأَذَانِ وَ الْإِقَامَةِ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ إِذَا سَمِعَ عَوَامُّ النَّاسِ أَنَّ الصَّلَاةَ خَيْرُ الْعَمَلِ تَهَاوَنُوا بِالْجِهَادِ وَ تَخَلَّفُوا عَنْهُ. وَ رُوِّينَا مِثْلَ هَذَا عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع وَ عَنْهُ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لَوْ تَعْلَمُ أُمَّتِي مَا فِيهَا لَضَرَبَتْ عَلَيْهَا بِالسِّهَامِ الْأَذَانُ وَ الْغُدُوُّ إِلَى الْجُمُعَةِ وَ الصَّفُّ الْأَوَّلُ. بيان: لعل المعنى أنهم كانوا ينازعون عليها حتى يحتاجوا إلى القرعة بالسهام لتعيين من يأتي بها و يحتمل أن يكون المراد المقاتلة بالسهام لكنه بعيد
و يؤيد الأول مَا رَوَاهُ الشَّيْخُ فِي الْمَبْسُوطِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَوْ يَعْلَمُ النَّاسُ مَا فِي الْأَذَانِ وَ الصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَفَعَلُوا. و استدل به على أنه إذا تشاح الناس في الأذان أقرع بينهم. 55 الدَّعَائِمُ، قَالَ رَسُولُ اللَّهِ ص يُحْشَرُ الْمُؤَذِّنُونَ يَوْمَ الْقِيَامَةِ أَطْوَلَ النَّاسِ أَعْنَاقاً يُنَادُونَ بِشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ. وَ عَنْهُ ص أَنَّهُ رَغَّبَ النَّاسَ وَ حَثَّهُمْ عَلَى الْأَذَانِ وَ ذَكَرَ لَهُمْ فَضَائِلَهُ فَقَالَ بَعْضُهُمْ يَا رَسُولَ اللَّهِ لَقَدْ رَغَّبْتَنَا فِي الْأَذَانِ حَتَّى إِنَّا لَنَخَافُ أَنْ يَتَضَارَبَ عَلَيْهِ أُمَّتُكَ بِالسَّيُوفِ فَقَالَ أَمَا إِنَّهُ لَنْ يَعْدُوَ ضُعَفَاءَكُمْ. بيان: لن يعدو ضعفاءكم أي لا يتجاوز عنهم إلى غيرهم و لا يرتكبه الأغنياء و الأشراف. 56 الدَّعَائِمُ، عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَا آسَى عَلَى شَيْءٍ غَيْرِ أَنِّي وَدِدْتُ أَنِّي سَأَلْتُ رَسُولَ اللَّهِ ص الْأَذَانَ لِلْحَسَنِ وَ الْحُسَيْنِ ع. بيان: الأسى الحزن و فيه ترغيب عظيم في الأذان حيث تمنى ع أن يسأل رسول الله ص أن يعين شبليه للأذان في حياته أو بعد وفاته أو الأعم. 57 الدَّعَائِمُ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَذَانُ وَ الْإِقَامَةُ مَثْنَى مَثْنَى وَ تُفْرِدُ الشَّهَادَةَ فِي آخِرِ الْإِقَامَةِ تَقُولُ لَا إِلَهَ إِلَّا اللَّهُ مَرَّةً وَاحِدَةً. وَ عَنْ عَلِيٍّ ع قَالَ: يَسْتَقْبِلُ الْمُؤَذِّنُ الْقِبْلَةَ فِي الْأَذَانِ وَ الْإِقَامَةِ فَإِذَا قَالَ حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ حَوَّلَ وَجْهَهُ يَمِيناً وَ شِمَالًا. 58 الدَّعَائِمُ، عَنْ جَعْفَرِ بْنِ مُحَم
lah-saww and they had been instructed with it in the days of (caliphate of) Abu Bakr, and most of the days of (caliphate of) Umar. Then Umar ordered with cutting it out and deleted it from the Azaan and the Iqama. It was said to him regarding that, so he said, ‘When the general people were to hear that the Salat is best of the deeds, they would be demeaning the Jihad and will stay back from it’’. [216]
And we are reporting the likes of this from Ja’far Bin Muhammad-asws, and from him-asws, from his-asws forefathers-asws from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Three, had my-saww community known what is in it, they would strike upon it with the arrows – the Azaan, and the going to the Friday Salat, and the first row (in the Salat)’’. [217]
Explanation – Perhaps the meaning is they should be disputing upon it until they would be needy to the drawing of lots with the arrows in order to assist the one who comes with it, and it is possible that the intent could be the fighting with the arrows, but it is far-fetched. And the first is supported by what is reported by the Sheykh in ‘Al Mabsout’, from the Prophet-saww having said: ‘Had the people known what is in the Azaan and the first row (of Salat), , then they cannot find except if they were to draw lots upon it, let them do so’; and one can evidence with it upon that when the people quarrel regarding the Azaan, let them draw lots between them. (The book) ‘Al Da’aim’ –
‘Rasool-Allah-saww said: ‘The Muezzins will be Resurrected on the Day of Qiyamah as being of tallest necks (pride), calling out with the testimony, ‘There is no god except Allah-azwj’’. [218]
And from him-saww having made the people desirous and urged them upon proclaiming the Azaan, and mentioned its merits to them. One of them said, ‘O Rasool-saww! You-saww have made us desirous regarding the Azaan to the extent what we are fearing your-saww community will be striking with the swords upon it! ’ He-saww said: ‘Your weak ones will never leave it’’. [219]
Explanation – ‘You weak ones will never leave it’ – i. e. it does not transgress from them to others, nor will it be performed by the rich and the nobles. (The book) ‘Al Da’aim’ –
‘From Ali-asws having said: ‘I-asws have not regretted upon anything apart from I-asws would have loved to ask Rasool-Allah-azwj of proclaiming the Azaan (appointment) for Al-Hassan-asws and Al-Husayn-asws’’. [220]
Explanation – ‘The regret’ is the grief, and in it is mighty encouragement regarding the Azaan whereby he-asws wished to have asked Rasool-Allah-saww to appoint his-saww two grandsons-asws for the Azaan during his-saww lifetime, or after his-saww expiry, or the general. (The book) ‘Al Da’aim’ –
‘From Abu Abdullah-asws having said: ‘The Azaan and the Iqama is double, double (phrases), and the testimony is individualised at the end of the Iqama, your saying, ‘There is no god except Allah-azwj’, one time’’. [221]
And from Ali-asws having said: ‘The Muezzin should face the Qiblah during the proclamations of the Azaan and the Iqam
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