That’s what the Shia claim, the very Shia who included accursed and hideous innovations into their Adhan (see HERE>>>), these Rafidah have the audacity to accuse the Ahl Al-Sunnah of Bid’ah! The people who are drown in Bid’ah and heresies dare to use to word Bid’ah! What an oxymoron indeed. They argue that it was (as their usual claim) Omar Al-Farooq (رضي الله عنه) who removed it from the Adhan because ‘he disliked it’. They also sometimes argue based on a few narrations from some of the Salaf who used to say the phrase (‘Hayya ‘alaa khayr ..’) in the Adhan. So what’s the truth? Did Omar removed it? Did anyone removed it? Are the deeds of the Salaf (if we asume that some really used to say that phrase), even from the Sahaba evidence enough (if in contradiction to what the Prophet صل الله عليه و على آله و سلم taught)?! Let’s find that out, Insha’Allah.

The Rafidah say:

Umar said, while on the pulpit: “O folk! Three were (allowed) during the time of the Messenger of Allah (&HF), and I forbid them, and make them Haraam, and punish on them. They were: Mut’a of women, Mut’a of Hajj (pilgrimage), and saying ‘Hayya Ala Khair al-Amal’.”
Sunni references:

Sharh Al-Tajreed, by al-Fadhil al-Qoshaji, (Imama Section)
al-Mustaniran, by al-Tabari
al-Mustabeen, by al-Tabari

The burden of proof lies on the Rafidah (who usually copy paste the rubbish above). It is well known that the only sahih sources (in general, for only the Ahadith in the Sahihayn are Sahih, not every report or addition of a Rawi) are Bukhari and Muslim, everything apart from these two sources must be proven Sahih, merely citing some narrations from books which are known to have weak and even fabricated narrations won’t do the job for the Shia. Anyway, be assured that none of these narrations are authentic, we couldn’t even find a chain for these narrations. The first source (‘al-Qoshaji’) is not even a Sunni source! Al-Qoshaji was a Shi’ite polemist, says alot about the ‘Sunni sources’ the Rafidah mostly use.

Anyway, the matter is very simple for those who REALLY love and want to FOLLOW Rasulullah صل الله عليه و على آله و سلم:

The Adhan of the Sahabi Bilal is the Sahih Adhan, in fact this Adhan was a dream of the Sahabi Abdullah Bin Zayd Al-Ansari CONFIRMED by the Messenger of Allah (صل الله عليه و على آله و سلم):

It was narrated that ‘Abd-Allaah ibn Zayd said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a bell should be made so that it could be struck to call the people to prayer, a man walked around me whilst I was sleeping [i.e., in a dream], carrying a bell in his hand. I said, “O slave of Allaah, will you sell this bell?” He asked, “What will you do with it?” I said, “We will call the people to prayer.” He said, “Shall I not tell you of something better than that?” I said, “Yes.” He said, “Say: Allaahu akbar, Allaah akbar, Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah, ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala al-salaah; hayya ‘ala’l-falaah, hayya ‘ala’l-falaah; Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

(Allaah is most Great, Allaah is most Great, Allaah is most Great, Allaah is most Great. I bear witness that there is no god except Allaah, I bear witness that there is no god except Allaah. I bear witness that Muhammad is the Messenger of Allaah, I bear witness that Muhammad is the Messenger of Allaah. Come to prayer, come to prayer; come to success, come to success. Allaah is most Great, Allaah is most Great, there is no god except Allaah).” Then he went a short distance away from me and said: “And when the prayer is about to begin (iqaamah), say:

Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala al-salaah, hayya ‘ala’l-falaah; qad qaamat il-salaah, qad qaamat il-salaah (prayer is about to begin); Allaahu akbar, Allaahu akbar; Laa ilaaha ill-Allaah

The following morning, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allah. Get up with Bilaal and teach him what you saw, for he has a more melodious voice than you.” So I got up with Bilaal and taught him, and he gave the call to prayer. ‘Omar ibn al-Khattaab heard that in his house and he came out, dragging his lower garment and saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw!” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “To Allaah be praise.”

(Narrated by Abu Dawood, 499; classed as saheeh by Ibn Khuzaymah, 1/191 and Ibn Hibbaan, 4/572. al-Tirmidhi narrated that Imam al-Bukhaari deemed it saheeh, as it says in Sunan al-Bayhaqi, 1/390.)

Therefore the Adhan above (without ‘Hayyaa ‘alaa Khayr Al-‘Amal’) is a approved Sunnah without a shred of doubt. As for the question (normally raised by Islam-hating websites) if the Adhan was a revelation or based on a dream by fallibles only:

Was the adhaan revealed by wahy or was it suggested by a sahaabi?

As for the the difference of various Adhans, then they (various forms) are a BLESSING and ALL are part of the Sunnah (Just as the different forms of Tashahhud are), as Shaykh Al-Islam (رحمه الله) said:

How the adhaan is done

So it is established that NONE of the SAHIH narrations of the Adhan of Bilal (who became one of the Mudhins of the Prophet), nor Abdullah Bin Umm Al-Maktum (another famous Muadhin of Rasulullah) nor Abu Mahthoora (anothe one) include the phrase “Hayyaa ‘alaa khayri il-‘amal”.

(Note: There are SAHIH narrations PROVING that the PROPHET (صل الله عليه و على آله و سلم) himself ORDERD the phrase “Al-Salaatu khayru min Al-Nawm” to be added to the morning Adhan, yet the Rafidah deceitfully – based on weak narrations – claim that it was avtually Omar bin Al-Khattab who included it into the Adhan! That’s nothing but a lie and here’s the REFUTATION: 1>>>and 2>>>).

The known Adhan of today (with it’s slight difference like saying Allahu Akbar twice or four times, which are all Sunnah), the Adhan of BILAL and other Sahaba was given an ETERNAL SEAL of CORRECTNESS by the Prophet (صل الله عليه و سلم), yet it does not include the addition of “Hayyaa ‘alaa khayri il-‘amal”, hence this addition is not a Sunnah and whatever the advocates (like the Rafidah or SOME of the Zaydiyyah) of “Hayyaa ‘alaa khayri il-‘amal” claim and cite, they can never provide a single Sahih narration proving that in the time of the Prophet (peace be upon him) this addition was an approved part of the Adhan (this is the crux of the matter, so memorise it, may Allah have mercy upon you). All they can do is to quote some of the Salaf, like the Sahaba or Tabi’een, and as it is well known, the statements and deed sof the Sahaba (let alone  Tabi’een) are no evidence if it clashes with the established and authentic Sunnah of the Messenger of Allah (صل الله علیه و سلم), or in Imam Malik’s words:

‘Take and leave the words of all men, except the one in this grave (Prophet)’.

Shaykh Bin Baz (الله يرحمه):

Every scholar can be criticized (Abu Bakr, Omar, Othman, Ali, Shafi’i, Al-Sadiq, Bin Baz himself etc.), except Allah’s Messenger because he (sallalalhu alaihi wa-sallam) does not speak except the truth, so there is no criticism on him, his words are all true in what he conveys about Allah either by way of informing us, acting upon it, ordering about it, or calling towards it�’ [Majmoo Fatawa wa-Maqalat Mutanawwi’ah (part 7)]

.Hence the Ahl Al-Sunnah do not follow the Sahaba blindly, the only one to be followed blindly is the Messenger of Allah (صل الله عليه و على آله و سلم).

So the actions of the Sahaba (let alone Tabi’een) can be rejected. Shaykh Mustafa Al-‘Adawi says in his book (‘Miftah Al-Fiqh fi Al-Deen’), part one and two, page 144:

قال الشيخ : مصطفى العدوي في كتابه [ مفاتيح الفقه في الدين ] الجزء الأول والثانى . ص144 :أما أصحاب نبينا صلى الله عليه وسلم فهم خير الناس ، وأفضل العلماء والقرآن على نبيهم نزل ، وعليهم تُلى  وفيهم رسول الله صلى الله عليه وسلم يرفع لهمما أشكل ويوضح لهم ما غمض ، ومع هذا ــ وهم أصحاب نبينا صلى الله عليهوسلم ــ صدرت من كثير منهم فتاوى مجانبة للصواب نجمت عن عدم وصول دليلإليهم ، أو إلى اجتهاد في فهم نص خولفوا فيه أو غياب وجه من وجوه الاستدلال عندهم أو…. أو…… إلا أن هذه الأخطاء مغمورة في بحر فضائلهم بإذن الله العلي الكبير.

وذكر الشيخ مصطفي وفقه الله أمثله منها : ]فمثلاً :ـــ وأبو طلحة الصحابي الجليل يرى أن البرد لا يفطر الصائم ، لانه عنده ليس بطعام ولا بشراب !![ وايضاً ] :ـــ وأبو هريرة * رضي الله عنه يتوضأ حتى يصل بالوضوء إلى إبطيه ، وقد قالالله تبارك وتعالى : ( وأيديكم إلى المرافق ) .* مسلم [ 250 ]

‘As for the companions of the Prophet (صل الله عليه و سلم), then they are the best of mankind (after the Prophets), and the best scholars. The Qur’an has been revealed upon their Prophet, it has been recited for them, the Messenger (صل الله عليه و سلم) was among them and taught and corrected what was not clear to them. Despite that – although them being the companions of our Prophet صل الله عليه و سلم – many of them issued Fatawaa (religious verdicts) in opposition to the correct ruling, this was either due to the lack of evidence (they were not aware of) or their Ijtihad/understanding of a text/issue etc. These mistakes of them (after all no one except the Prophets were infallible) will be – with the permission of Allah – compensated with all their merits (i.e. good deeds)’.

Then the Shaykh (Al-‘Adawi) goes on citing some examples (of the Sahaba’s mistakes):

– Abu Talha the Sahabi believed that consuming snow won’t break the fast, because according to him it (snow) is neither from the things one can eat nor drink!

– Abu Hurayra’s application of Wudhoo’ in ijtihad to washing arms up to the shoulder (and leg up to the knee caps).

Let us (Gift2Shias) add some more examples:

– ‘Omar being corrected on the issue of the plague as he was unaware of the narration that if a land has the plague and you are within it when it is announced stay within it and if we are outside that land we should not enter it.

– Some very few companions believed that the rear form of intercourse was permissible.

– Aaisha said: “Whoever says Rasulullah (صل الله عيله و سلم) stood up and urinated is a liar” and we find a Saheeh narration concerning hudhayfah ibn al Yaman witnessing Rasulullah (صل الله عيله و سلم) standing and urinating in one case of necessity. We now cannot say he is a liar due to the statement of A’isha!

– Ibn Abbas was of the view that Mut’a marriage was persmissible in extreme situations (as a Rukhsa, unlike the Rafidah who deem it as one of the best forms of worship, and Mustahhab, even with prostitutes!). It was Ali Ibn Abi Talib who rebuked him harshly for that because the Prophet (not Omar as Shia claim) prohibited this form of marriage.

In summary, we dont take these illustrious companions as evidence against the statements, actions and the approvements of Rasulullah (صل الله عيله و سلم), as they were individuals who were not infallible, the companions made mistakes and weresusceptible to error and scrutiny in some views.  Ibn al-Qayyim pointed this principle out numerous times with statements such as “We love Ibn Taymiyyah, but we love the truth more” and “No man’s statements take precedence or equal footing as the Messenger’s (صل الله عيله و سلم)” and he cited the first verse of Surah al-hujuraat as a proof for this: “Oh you who believe. Do not precede Allaah and his Messenger…”.

After having provided you with the correct understanding, let us proceed and analyse the narrations the advocaters of  ‘Hayyaa ‘alaa Khayr Al-‘Amal‘) (mostly the Rafidah) quote:

1. Narrations attributed to Ali Bin Abi Talib. These narrations are prime examples of fabrications, they have no legs to stand on whatsoever i.e.  they are not even weak, but pure fabrications. Here an example:

عن علِيٍّ رضِيَ اللهُ عنه أنه كان يقولُ في الأذانِ : حيَّ على خيرِ العملِ

2. There are narrations saying that the son of Omar, Abdallah bin Omar (رضي الله عنهما) used to recite ‘Hayyaa ‘alaa khayri il-‘amal’ and that Ali bin Hussein Zayn Al-‘Abideen (son of Hussein bin Ali) used to recite the same in his Adhan.

Shiapen (former answering-ansar,  arch-liars who out of shame and being exposed to the max. have changed their website’s URL) quotes:

‎حَدَّثَنَا أَبُو بَكْرٍ ، قَالَ : نَا حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ جَعْفَرٍ ، عَنْ أَبِيهِ , وَمُسْلِمِ بْنِ أَبِي مَرْيَمَ , أَنَّ عَلِيَّ بْنَ حُسَيْنٍ كَانَ يُؤَذِّنُ ، فَإِذَا بَلَغَ حَيَّ عَلَى الْفَلَاحِ ، قَالَ : حَيَّ عَلَى خَيْرِ الْعَمَلِ ، وَيَقُولُ : ” هُوَ الْأَذَانُ الْأَوَّلُ

Abu Bakr ibn Abi Shaybah narrated from Hatem ibn Isma´il, from Ja´far, from his father and fron Muslim ibn Abi Maryam, that ´Ali ibn al-Husayn, when gaving the adhan, when reaching ‘hayya ´ala l-falah’, would say, ‘hayya ´ala khayr al-´amal’. And he said, ‘This is the first adhan.’ (also narrated by Al-Bayhaqi)

We also read:

حدثنا أبو أسامة قال نا عبيد الله عن نافع قال كان بن عمر زاد في أذانه حي على خير العمل

Nafe said: Ibn Omar added ‘Haya alaa khayri alamal’ to his adhan.

Imam Abdulrazaq al-Sanani records:

عبد الرزاق عن بن جريج عن نافع عن بن عمر أنه كان يقيم الصلاة في السفر يقولها مرتين أو ثلاثا يقول حي على الصلاة حي على الصلاة حي على خير العمل

Nafe said: ‘When Ibn Omar performed prayer while he was traveling, he used to say ‘Haya alaa alsalat hat alaa khayri alamal’ twice or thrice’

Apart from the discussion on the chain of those narrations and their authenticity (there is room to reject them), there are important points to mention (if we accept the narrations as Sahih):

– As for Abdallah Ibn Omar (رضي الله عنهما), than as Shaykh Al-Islam said, he (Ibn Omar) used to say (that phrase) occasionally (it’s mentioned that he said it on journeys)  as a form of ‘Al-Tawkeed’ (to emphasise) just as some of them (Sahaba) used to say it (‘Hayyaa ‘alaa Khayr Al-‘Amal’) between the two Nida’s (calls) of ‘Hayyaa ‘alaa Al-Salah’ and ‘Hayyaa ‘alaa Al-Falaah‘. Some of them called this (emphasising adding) ‘Al-Tathweeb’, some of them deemed it permissible, but most scholars disliked it because there is no evidence for such addition (just like the Bid’ah of reciting certain prayers such as ‘Haqqan la ilaha illaa Allah” straight after the Adhan are supposed to be rejected due to the lack of evidence in the Sunnah). So it was more like an addition between the two main calls and not a real part of the Adhan. Also he said it occasionally which proves it even more i.e. that it was not part of the Adhan

(source: Shaykh Al-Islam’s ‘Minhaj Al-Sunnah Al-Nawabiyyah fi Naqdh Kalaam Al-Shia wa Al-Qadariyyah, chapter: ‘Al-Rad ‘alaa qawl Al-Rafidi anna Othmana zaada li-Adhan Al-Thani Yawm Al-Jumu’a)

– As for Ali Ibn Al-Hussein (رحمه الله) then he could have been on the opinion that he can recite the first Adhan of Islam which did include ‘Hayyaa ‘alaa Khayr Al-‘Amal’, according to some weak narrations:

Al-Bayhaqi recorded the following narration in al-Sunan al-Kubra (َImam Al-Bayhaqi comments that the Hadith is weak, the sanad contains unknwon – Majaheel -):

al-Tabarani recorded a similar narration in al-Mu’ujam al-Kabeer:

Shaykh Al-Shinqiti (major scholar) says (commenting on the two Ahadith above):

ولا يبعد أن يكون أثر بلال هذا هو الذي عناه علي بن الحسين ، وعلى كل فهذا الأثر وإن كان ضعيفاً فإنه مرفوع ، وفيه التصريح بالمنع منها ، وعليه الأئمة الأربعة وغيرهم إلا ما عليه الشيعة فقط .
ومن جهة المعنى ، فإن معناها لا يستقيم مع بقية النصوص الصحيحة الصريحة ، وذلك أنه ثبت عن النَّبي صلى الله عليه وسلم أن خير العمل أمر نسبي ، وأن خير جميع الأعمال كلها هو أولاً وقبل كل شيء الإيمان بالله ، وذلك أنه صلى الله عليه وسلم سئل » أي الأعمال أفضل يا رسول الله ، قال : « إيمان الله » ، قيل : ثم ماذا؟ فقال : « مرة الجهاد في سبيل الله » ، وقال مرة : « الصلاة على أول وقتها » ، وقال مرة : « بر الوالدين » وفي كل مرة يقدم إيماناً بالله .

‘It’s not that far of a stretch (to believe) that the narrations by Bilal (weak, but supportive) might have been a cause (help) for Ali Ibn Al-Hussein (Zayn Al-‘Abideen) stance. In any case, this report (about Bilal and how the Prophet replaced ‘Hayyaa ‘alaa Khayr Al-‘Amal’ with ‘ Al-Salatu Khayrun min Al-Nawm’.) – although being weak – is a marfoo’ narrations (can be used as a supportive evidence) and in it there is a statement of probition by the Prophet (when the Prophet asked Bilal to replace ‘Hayyaa ‘alaa Khayr Al-‘Amal’ …). And the four Imams and others (Imams) were upon this as well (the prohibition of reciting ‘Hayyaa ‘alaa Khayr Al-‘Amal’), except the Shia (Rafidah and SOME of the Zaydis etc.). As for it’s meaning (‘Hayyaa ‘alaa Khayr Al-‘Amal’ – Hasten  for the Best of Deeds), then it is not correct when being compared to the other texts in the clear-cut and authentic Sunnah. This is because it has been authentically established that the Prophet (صل الله عليه و سلم)  told us in detail what the BEST deeds are (the Shaykh goes on citing a narration), and (taking all together) the best deed is the belief in Allah […]

“What is the best deed?” He replied, “To believe in Allah and His Apostle (Muhammad). The questioner then asked, “What is the next (in goodness)? He replied, “To participate in Jihad (religious fighting) in Allah’s Cause.” The questioner again asked, “What is the next (in goodness)?” He replied, “To perform Hajj (Pilgrim age to Mecca) ‘Mubrur, (which is accepted by Allah and is performed with the intention of seeking Allah’s pleasure only and not to show off and without committing a sin and in accordance with the traditions of the Prophet).” (Sahih Al-Bukhari)

BELIEF IN ALLAH IS THE BEST OF DEEDS

(NOTE: In different Ahadith the Prophet (صل الله عليه و على آله و سلم) mentions different things at the beginning stating what is the best deed in the sight of Allah. He doesn’t always start with the belief in Allah, this is because he wanted to highlight the importance of all those deeds at different occasions. There is no doubt, that by taking ALL the narrations together, one will come to the conclusion that the best deed in the sight of Allah is the BELIEF in Allah. No Muslim can deny this by saying that the prayer is the best deed in the sight of Allah.)

As you can see the narrations of the likes of Ibn Omar (رضي الله عنهما) and Ali Ibn Al-Hussein (رحمه الله) in support of the addition of ‘Hayyaa ‘alaa Khayr Al-‘Amal ‘ to the Adhan can either be weakened or reconciled with the Sahih narrations of the Adhan of the Prophet’s (صل الله عليه و سلم) time (Ibn Omar and Ali Ibn Al-Hussein might have been on the opinion that – according to the weak Hadith – the phrase of ‘Hayyaa ‘alaa Khayr Al-‘Amal’ – had not been abrogated but was in fact the first Adhan and hence still valid).

Shaykh Bin Baz goes so far in his defense of and praise of  Zayn Al-‘Abideen (رحمه الله) and says:

وإن صححه بعض أهل العلم عنهما، لكن ما قد علم من علمهما وفقههما في الدين يوجب التوقف عن القول بصحة ذلك عنهما؛ لأن مثلهما لا يخفى عليه أذان بلال – رضي الله عنه – ولا أذان أبي محذورة – رضي الله عنه

‘Even if some scholars have authenticated (the chain) the two narrations (of Ibn Omar and Ali Ibn Al-Hussein i.e. Zayn Al-Abideen), yet there is no doubt that their likes could not have been ignorant of the Adhan of Bilal or Abu Mahthoora (which does not include ‘Hayya ‘alaa Khayr …’) may Allah be pleased with them both. Thus, based on their (Ibn Omar and Ali Ibn Al-Hussein’s) vast knowledge and understanding of the Deen (Fiqh) we should dismiss those narrations (i.e. not attribute them to them)  (not attribute them to them’.

And here the verdict of Ibn Baz ond Ali Ibn Al-Hussein and Ibn Omar’s narration (in support of the phrase ‘Hayyaa ‘alaa Khayr Al-‘Amal’ in the Adhan), he questions the authenticity of all those narrations (right so, as stated above).

عن ابنِ عمرَ و عليِّ بنِ الحسينِ زينِ العابدِينَ رضِيَ اللهُ عنهما [أنَّهُمَا كانَا يقولَانِ] في الأذانِ : حي على خيرِ العملِالراوي:    – المحدث:ابن باز – المصدر: مجموع فتاوى ابن باز – الصفحة أو الرقم: 353/10خلاصة حكم المحدث: في صحته نظر

Here the Fatwa of Shaykh Bin Baz الله يرحمه>>> in regards to the narrations in support of ‘Hayyaa ‘alaa Khayr Al-‘Amal’:

So there are indeed some narrations (with the addition of “Hayyaa ‘alaa khayri il-‘amal” to the Adhan) attributed to major Sahabah and Tabi’eens. But none of them are a proof for this addition, because they can either be weakened (and hence be rejected completely as Bin Baz did) or be explained (in a way to reconcile them with the SAHIH narrations that inform us about the Adhan the Prophet (صل الله عليه و على آله و سلم) HIMSELF approved, as Shaykh Shinqiti did with regards to Ali Ibn Al-Hussein).

As you can see, the Ahl Al-Sunnah are not opposing the Ahl Al-Bayt or being pro-Umayyad nor being pro Aal Omar (Ibn Omar is Omar bin Al-Khattab’s son) or whatever the Shia accuse them of. The only thing that matters is the truth and the truth is that in the SAHIH Hadith of the PROPHET (صل الله عليه و على آله و سلم) there is not a SINGLE reference to the addition of ‘Hayyaa ‘alaa Khayr Al-‘Amal’. We challenge every single Shiite to prove us wrong. Interestingly there are narrations that indicate that the Rafidah infiltrated alot in this issue, just see yourself what they made up:

اجعل في آخر أذانك حي على خير العمل
الراوي: أبو محذورة المحدث: الذهبي – المصدر: ميزان الاعتدال – الصفحة أو الرقم: 1/139
خلاصة حكم المحدث: [فيه] أبو بكر الكوفي الرافضي الكذاب

Abu Mahdhura  said that make (add) in your last part of Adhan “Hayyaa  ‘alaa Khayr Al-‘Amal“.

Imam Al-Dhahabi says that one of the narrator is a Rafidi liar.

Conclusion:

The Ummah (Rafidah are not from the Islamic Ummah as Ibn Hazm said), the four Imams and the scholars of the Muslims (such as Imam Al-Nawawi رحمه الله) from every part of the world are unanimously in agreement that the phrase and addition of ‘Hayyaa ‘alaa Khayr Al-‘Amal’ is NOT part of the Adhan. The Adhan commonly known is the Adhan that the Messenger of Allah (عليه الصلاة و السلام) had approved himself. The narration about the Adhan (without the phrase ‘Hayyaa ‘alaa Khayr Al-‘Amal’ have been narrated in Tawatur form (mass narrated), they are not ambigious and most importantly they have the seal (of approvement) of the Prophet (صل الله عليه و على آله و سلم) on them. A Muslim will stick to these clear-cut evidence and reject everything else that does not come from the Messenger of Allah (صل الله عليه و على آله و سلم) , be it from Ibn Omar (رضي الله عنهما), Ali Ibn Al-Hussein (رضي الله عنهما) or anyone else for that matter (their narrations can be explained in the light of the authentic ones, like Ali Ibn Al-Hussein reciting an abrogated Adhan etc.).

And as the Arabs say: شهد شاهد من أهلها (A witness from amongst themselves has testified), for Imam Izzaddeen in his ‘Sharh Al-Bahr’ and other ZAYDI Shia scholars have rejected this phrase (‘Hayyaa ‘alaa Khayr Al-‘Amal’) for even some Zaydis came to the conclusion that there is no solid proof for this addition to the Adhan.

So stick to the Sunnah, the Sunnah that is CLEARLY CONNECTED to the Messenger of Allah (صل الله عليه و على آله و سلم), the Adhan that Bilal, Abdullah nin Umm Al-Maktum and Abu Mahthoora said, and don’t be fooled by Rafidite lies, fabricated narrations and weak ones that potray Omar Bin Al-Khattab as an innovator..

(NOTE: The only scholar who APPARENTLY claims that the Ahl Al-Bayt were upon the belief of reciting ‘Hayyaa ‘alaa khayr ..’ in the Adhan is Imam Al-Shawkani in his نيل الأوطار (‘Nil Al-Awtaar’). Rafidipen (Shiapen) website and others love to (mis)quote him. Their (usual) crime: They make it seem as if Al-Shawkani himself claimed that the Ahl Al-Bayt were upon the belief of reciting that phrase, whereas Al-Shawkani just QUOTES some (notice: some) Zaydi Shia scholars who hold such beliefs and attributed it not just to the Ahl Al-Bayt but even wrongly to Imam Al-Shafi’i, Al-Shawkani also mentions how a ZAYDI scholar claimed that this part of the Adhan was removed by Omar bin Al-Khattab, Imam Al-Shawkani, the Muslims, Sunni, Athari never accused Omar of such, he merely quoted the Zaydi scholar. As a matter of fact Imam Al-Shawkani (Ex-Zaydi Shia who converted to Ahl Al-Sunnah) refutes the Rafidah Shia (Twelvers) and the Zaydi Shias who attribute this belief to the Ahl Al-Bayt, by pointing out that not a single Sahih narration exists that proves that the phrase of ‘Hayyaa ‘alaa Khayr Al-‘Amal’ was an approved part of the Adhan in the time of the Messenger of Allah (صل الله عليه و على آله و سلم). He even refutes Zaydis with Zaydis by quoting Zaydi scholars who themselves believed that this phrase has to be rejected as part of the Adhan.)

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A detailed refutation in Arabic:

الأذان بحي على خير العمل

Related posts from Gift2Shias:

Did Omar altered the Athaan? (“Prayer is better than sleep”)

‘Praying is better than sleep’ (al-salaatu khayrun min al-nawm) – SAHIH narrations in Sunni books