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السلام عليكم
I have always heard that minarets are the “symbol” of Islaam. Is this really true? Were there minarets built on a masjid during the time of the Prophet صلى الله عليه وآله? If not, when was the first minarets built?
What is the TRUE Islaamic concept regarding minarets?
According to Creswell, there have been two terms used to denote a minaret-like structure. One is, “المنارة” which means your normal minaret. And another term used is “الصومعة”, this term is to used to indicate a “tower-like” structure (The Evolution of Minaret, pg. 134)
And according to him (Creswell), Minarets were not around during the time of the Prophet صلى الله عليه وآله.
K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:
Also Paul Johnson has said in his book titled Civilizations of the Holy Lands, that the first minarets were around 80 years after the Prophet’s صلى الله عليه وآله death (pg. 173).
The Great Muhaddith (hadeeth scholar) of the Sunnees, Al-Albaani, also came up with the conclusion that minarets were not around at the time of the Prophet صلى الله عليه وآله.
"In summary, that which I hold in this topic is that it has not been established that the minaret was known to be part of the masjid at the time of the Prophet صلى الله عليه وآله.”
Source:
Al-Albaani, Al-Ajwibah Al-Naafi’ah, pg. 33
If minarets weren’t around at the time of the Prophetصلى الله عليه وآله, then who were the first to build minarets on a mosque?
Paul Johnsons provides us with an insight on who really built the first minaret in a mosque.
Paul Johnson, Civilizations of the Holy Land, pg. 177:
Creswell has also echoed the same thing as Paul Johnson, he too has stated that the first minarets were built in Damascus, in the “Great Umayyad Mosque”.
K. A. C. Creswell, The Evolution of the Minaret, taken from: The Burlington Magazine for Connoisseurs, vol. 48, No. 276, pg. 137:
Now, we delve into the world of hadeeth in the Shee’ah books, just to see if minarets were around at the time of the Prophet صلى الله عليه وآله.
مُحَمَّدُ بْنُ الْحَسَنِ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الْأَذَانِ فِي الْمَنَارَةِ أَ سُنَّةٌ هُوَ فَقَالَ إِنَّمَا كَانَ يُؤَذَّنُ لِلنَّبِيِّ ص فِي الْأَرْضِ فَلَمْ تَكُنْ يَوْمَئِذٍ مَنَارَةٌ
“I asked Abaa Al-Hasan عليه السلام about the recitation of Adhaan from the minarets – is it sunnah? He replied: At the time of the Holy Prophet صلى الله عليه وآله the adhaan was recited on the ground and there were no minarets in those days.”
Source:
1.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 1, ch. 14, pg. 284, hadeeth # 36
2.) ‘Alee ibn Ja’far (7th Imaams brother), Masaa-il ‘Alee ibn Ja’far, pg. 233
3.) Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6412
4.) FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 255, hadeeth # 6690
Grading:
1.) Al-Majlisi has said this hadeeth is “Muwaththaq” (Reliable)
à Milaadh Al-Akhyaar, vol. 4, pg. 392
The reason why it is considered Muwaththaq (Reliable) is mainly because of 'Alee ibn AsbaaT, he is 100% thiqah, but people have differed on his madhhab. However, Al-Khoei said that 'Alee ibn AsbaaT is a Shee'ah Imaamee and his madhhab is good. (See: Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 11, pg. 260, under person # 7923)
So this hadeeth is actually graded as purely SaHeeH.
كان منبره ثلاثة مراقي من الطرفاء استعملت امرأة لغلام لها نجار اسمه ميمون و كان مسجده بلا منارة و كان بلال يؤذن على الأرض
Imaam ‘Alee عليه السلام, describing the Prophet صلى الله عليه وآله and his masjid said:
“His pulpit had three steps and was made from (wood of) tamarisk, by a carpenter named Maymoon, and his masjid had no minarets and Bilaal used to recite the adhaan (while standing) on the ground.”
Source:
Ibn Shahrashoob (d. 558), Manaaqib ‘Alee ibn Abee Taalib, vol. 1, pg. 171
There is a hadeeth if you look at it, at first glance it alludes to a minaret being there during the time of the Prophet, but after further investigation of the hadeeth and other supporting hadeeth that I have mentioned it does NOT talk about minarets at the time of the Prophet صلى الله عليه وآله. Here is the hadeeth:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ صَلِّ فِي مَسْجِدِ الْخَيْفِ وَ هُوَ مَسْجِدُ مِنًى وَ كَانَ مَسْجِدُ رَسُولِ اللَّهِ ص عَلَى عَهْدِهِ عِنْدَ الْمَنَارَةِ الَّتِي فِي وَسَطِ الْمَسْجِدِ وَ فَوْقُهَا إِلَى الْقِبْلَةِ نَحْواً مِنْ ثَلَاثِينَ ذِرَاعاً وَ عَنْ يَمِينِهَا وَ عَنْ يَسَارِهَا وَ خَلْفِهَا نَحْواً مِنْ ذَلِكَ فَقَالَ فَتَحَرَّ ذَلِكَ فَإِنِ اسْتَطَعْتَ أَنْ يَكُونَ مُصَلَّاكَ فِيهِ فَافْعَلْ فَإِنَّهُ قَدْ صَلَّى فِيهِ أَلْفُ نَبِيٍّ وَ إِنَّمَا سُمِّيَ الْخَيْفَ لِأَنَّهُ مُرْتَفِعٌ عَنِ الْوَادِي وَ مَا ارْتَفَعَ عَنْهُ يُسَمَّى خَيْفاً
Pray in the Masjid al-Khayf - and it is the masjid of Mina, and it was a masjid of the Messenger of Allah - at the minarat which is at the middle of the Masjid and from it to the Qibla is around thirty arms length and to the right and to the left and to the back, so keep your mind on that, for if you can pray there, then do so for he prayed there a thousand times, so it was called Al-Khayf because it is high from a valley, and whatever is high off a valley is "khayf".
Source:
1.) Al-Kulayni, Al-Kaafi, vol. 4, pg. 519, hadeeth # 4
2.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 230, hadeeth # 690
3.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 2, pg. 210, hadeeth # 2177
4.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 5, ch. 20, pg. 274, hadeeth # 14
5.) Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 50, pg. 268, hadeeth # 6511
6.) FayD Al-Kashaanee, Al-Waafee, vol. 14, pg. 1265, hadeeth # 114236
Grading:
1.) Al-Majlisi has said this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
à Mir’aat Al-‘Uqool, vol. 18, pg. 211
2.) Al-Majlisi has said this hadeeth is Muwaththaq (Reliable)
à Milaadh Al-Akhyaar, vol. 8, pg. 145
Other Scholars Grading:
3.) Muqqaddis Al-Ardabeelee has said this hadeeth is SaHeeH (Authentic)
à Majma’ Al-Faa-idah wa Al-Burhaan fee SharH Irshaad Al-Adhhaan, vol. 7, pg. 372
4.) Al-‘Aamilee has said this hadeeth is SaHeeH (Authentic)
à Midaarak Al-aHkaam fee SharH ‘Ibaadaat Sharaa-‘I Al-Islaam, vol. 8, pg. 250
5.) Al-Majlisi I (Majlisi’s Father) has said this hadeeth is SaHeeH
à RawDah Al-Muttaqqoon, vol. 4, pg. 60
As you can see from the other aHaadeeth that I have narrated and the historical perspective, that this hadeeth does not mention a minaret AT the time of the Prophet صلى الله عليه وآله, rather it mentions a minaret at Masjid Al-Khayf at the time of Imaam Al-Saadiq عليه السلام, which he is said to be after the advent of minarets in the Islaamic Empire.
Since this happened after the Prophet صلى الله عليه وآله, what is the ruling concerning minarets? Here is what our Imaams have said concerning minarets.
Majority of the aHaadeeth in the Shee’ah books put minarets in a “negative” light. Here is a KhuTbah from Imaam ‘Alee عليه السلام regarding one of the signs of the Day of Judgment.
زخرفت المساجد و طولت المنارات
“The Masaajid (Mosques) will be decorated/adorned, and Minarets will be elevated (lengthened)”
Source:
Al-Sadooq, Kamaal Al-Deen, vol. 2, pg. 526, ch. 47, hadeeth # 1
As you can see, minarets fall under the general hadeeth of “not to adorn your masaajid (mosques)”. This hadeeth can be found in Sunnee books as well.
حدثنا محمد بن الصباح بن سفيان أخبرنا سفيان بن عيينة عن سفيان الثوري عن أبي فزارة عن يزيد بن الأصم عن ابن عباس قال قال رسول الله صلى الله عليه وسلم ما أمرت بتشييد المساجد قال ابن عباس لتزخرفنها كما زخرفت اليهود والنصارى .
“I have not been commanded to build lofty mosques.” Ibn ‘Abbaas said: You are going to adorn (mosques) as the Jews and Christians adorn (their places of worship).
Source:
Abee Dawood, Sunan, hadeeth # 448
Grading:
Al-Albaani has said this hadeeth is SaHeeH
à SaHeeH wa Da’eef Ibee Dawood, vol. 1, hadeeth # 448
This is also why it is not good to have gold in your masjid.
There is a hadeeth from our Imaams that allow minarets, but it cannot be taller than the masjid. This way it does NOT go against the general hadeeth of “not to adorn your masaajid”. Here is the hadeeth.
أَحْمَدُ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّ عَلِيّاً ع مَرَّ عَلَى مَنَارَةٍ طَوِيلَةٍ فَأَمَرَ بِهَدْمِهَا ثُمَّ قَالَ لَا تُرْفَعُ الْمَنَارَةُ إِلَّا مَعَ سَطْحِ الْمَسْجِدِ
From Ja`far (عليه السلام) from his father from his fathers from `Alee (عليه السلام) that `Alee passed by a tall minaret, and he commanded it to be demolished, then he (عليه السلام) said: “Do not raise/elevate the minarets except (that it is) to the height/surface of the masjid”
Source:
1.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 239, hadeeth # 722
2.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 3, ch. 25, pg. 256, hadeeth # 30
3.) Al-‘Aamilee, Wasaa-il Al-Shee’ah, vol. 5, ch. 25, pg. 230, hadeeth # 6413
4.) FayD Al-Kashaanee, Al-Waafee, vol. 7, pg. 494, hadeeth # 6428
Grading:
1.) Al-Majlisi has said this hadeeth is Da’eef ‘Ala Mashhoor (Famous weak hadeeth (amongst the scholars)
à Milaadh Al-Akhyaar, vol. 5, pg. 483
One thing I would like to say is, I noticed Al-Majlisi usually grades the hadeeth with Al-Nawfalee & Al-Sakoonee as "da'eef 'ala mashhoor"
After doing more research on these two narrators. Al-Nawfalee & Al-Sakoonee. From what I have seen is they both are thiqah (trustworthy).
1.) Al-Nawfalee (Al-Hussayn bin Yazeed Al-Nawfalee) has said to be thiqah according to:
Source:
1. Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 6, pg. 113
There have been some remarks about his (Al-Nawfalee) narrations.
و قال قوم من القميين إنه غلا في آخر عمره و الله أعلم و ما رأينا له رواية تدل على هذا
"And the people of Qum (said that) he turned ghullah at the end of his life, And Allaah knows best, and said: I didn't see in his aHaadeeth proof for that"
Source:
1. Al-Najaashi, Rijaal, pg. 38
2. Al-Hillee, Al-KhulaaSah, pg. 217
So Najaashi disregards the fact that it is said that he (Al-Nawfalee) turned ghullah.This is one of the reasons why Al-Khoei has considered him "thiqah" (trustworthy).
2.) Al-Sakoonee (Ismaa'eel bin Abee Ziyaad Al-Sakoonee) has said to be thiqah but an 'aamee (non Shee'ah) according to:
1. Al-Hille, Al-KhulaaSah, pg. 199
2. Al-Khoei, Mu'jam Rijaal Al-Hadeeth, vol. 3, pg. 105, hadeeth # 1283
3. Al-Toosi, Al-'Uddah, vol. 1, pg. 149
I would like to put what Al-Toosi has said in his book Al-'Uddah concerning Al-Sakoonee.
، لأجل ما قلناه عملت الطائفة بما رواه حفص بن غياث ، و غياث بن كلوب ، و نوح بن دراج ، و السكوني
"According to what we have mentioned above, the Shee'ahs have accepted and implemented the reports of…Al-Sakoonee”
Source:
· Al-Toosi, Al-'Uddah, vol. 1, pg. 149
So as you can this hadeeth is NOT da'eef 'ala mashhoor, but it will be graded as Muwwaththaq (Reliable).
Here is what Al-Toosi has said regarding Minarets:
و المنارة لا يجوز أن تعلى على حائط المسجد و يكره الأذان في الصومعة
“It is NOT permissible to have the minaret above (taller) the wall of the masjid, and it is makrooh (disliked) to (recite) the adhaan in a tower”
Source:
Al-Toosi, Al-MabsooT fee Fiqh Imaamiyyah, vol. 1, pg. 96
Here is also another quote from Al-Toosi, this time regarding Masjid and Minarets:
و يستحبّ أن لا تعلّى المساجد، بل تكون وسطا
"It is mustahab not to build mosques too high, but to build them moderately."
و لا يجوز أن تكون مزخرفة أو مذهّبة
“It is NOT permissible to decorate or to use gold (in the masjid).”
و لا يجوز أن تبنى المنارة في وسط المسجد، بل ينبغي أن تبنى مع حائطه، و لا تعلّى عليه على حال.
“It is NOT permissible to build the minarets in the center of the masjid, but it is better to build it in the wall (of the masjid). It should not be higher than the mosque itself “
Source:
· Al-Toosi, Al-Nihaayah fee Mujarrad Al-Fiqh wa Al-Fataawa, pg. 108 - 109
Here is what a major contemporary fiqh book has said concerning Minarets:
(Taken from my personal copy of Al-`Urwah Al-Wuthqa*, vol. 2, Kitaab Al-Salaah, Section: Some of the aHkaam of the Masjid , pg. 408, Ruling # 11)
الحادي عشر: يكره تعلية جدران المساجد و رفع المنارة عن السطح و نقشها بالصور غير ذوات الأرواح و أن يجعل لجدرانها شرفا و أن يجعل لها محاريب داخلة
“Eleven: It is hated (makrooh) to raise the walls of the masaajid, and to raise the minarets from the ceiling (of the masjid), and (have) a drawn picture without containing a soul…”
Source:
1. Al-Yazdee, Al-`Urwah Al-Wuthqa, vol. 2, pg. 408, condition # 11
* Al-`Urwah Al-Wuthqa is a contemporary principle fiqh book, that has extensive detail on every ruling, as well as commentary that has been added by major scholars such as Al-Khoei, Al-Khomeini, Al-Seestaanee, Al-Lankaraanee, Kashf Al-GhiTaa’, Al-Gulpaygaanee, Al-Burujerdi, etc. This book is taught in the dars al-khaarij of the hawzahs for up and coming mujtahids
There is an ijmaa’ (consensus) amongst the ‘ulemaa that one of the mustaHab (recommended) acts of reciting the Adhaan is to read it on an “elevated place”.
قائما على مرتفع
“(He Should be) Standing on a high (elevated) place”
Source:
1.) Muhaqqiq Al-Hillee, Sharaa-i’ Al-Islaam, vol. 1, pg. 65
2.) Muhaqqiq Al-Hillee, Al-Mu’tabar fee SharH Al-MukhtaSar, vol. 1, pg. 27
3.) Shaheed Al-Thaanee, Masaalik Al-Afhaam, vol. 1, pg. 185
4.) ‘Allaamah Hillee, Irshaad Al-Adhhaan, vol. 1, pg. 251
5.) ‘Allaamah Hillee, TabSirah Al-Mut’alameen, pg. 42
6.) Al-Muqqadis Al-Ardabeelee, Majma’ Al-Faa-idah, vol. 2, pg. 171
7.) Al-‘Aamilee, Midaarak Al-aHkaam, vol. 3. pg. 270
8.) Al-Sabzawaaree, Dhakheerah Al-Ma’aad, vol. 2, pg. 255
و أن يكون على مرتفع إجماعا
“And there is an ijmaa’ (consensus) to be on an high (elevated) place.”
Source:
1.) ‘Allaamah Hillee, Tadhkirah Al-Fuquhaa, vol. 3, question # 179, pg. 81
2.) ‘Allaamah Hillee, Nihaayah Al-iHkaam, vol. 1, pg. 424
They (the ‘ulemaa) have taken this ruling from this hadeeth.
َ يَقُولُ ص لِبِلَالٍ إِذَا دَخَلَ الْوَقْتُ يَا بِلَالُ اعْلُ فَوْقَ الْجِدَارِ وَ ارْفَعْ صَوْتَكَ بِالْأَذَان
“When the time (for prayer) entered, the Prophet صلى الله عليه وآله would tell Bilaal: “O Bilaal, Climb on the wall and raise your voice (to call out) the adhaan”
Source:
1.) Al-Kulayni, Al-Kaafi, vol. 3, pg. 307, hadeeth # 31
2.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, ch. 6, pg. 58, hadeeth # 46
Grading:
Al-Majlisi has said this hadeeth is Da’eef ‘ala Mashhoor (Weak hadeeth based on the famous view)
à Mir’aat Al-‘Uqool, vol. 15, pg. 94
à Milaadh Al-Akhyaar, vol. 3, pg. 479
Al-Majlisi grades the Hadeeth in Al-Kaafi as Da`eef, but there is another chain that is SaHeeH found in Al-Barqee’s Al-MaHaasin that Al-`Aamilee quotes in his Wasaa’il as well (See: Wasaa’il Al-Shee`ah, vol. 5, pg. 411, hadeeth # 6957). Here is the SaHeeH chain, this is an EXCELLENT chain!
أَحْمَدُ بْنُ مُحَمَّدٍ الْبَرْقِيُّ فِي الْمَحَاسِنِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ
Source:
1. Al-Barqee, Al-MaHaasin, vol. 1, ch. 51 – Reward of Adhaan, pg. 48, hadeeth # 67
Before I conclude, I would like to add a hadeeth so we can all benefit together, regarding one of the Sunnah acts of reciting the adhaan.
عَنْهُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ السُّنَّةُ أَنْ تَضَعَ إِصْبَعَيْكَ فِي أُذُنَيْكَ فِي الْأَذَانِ
“It is from the Sunnah (for a man) to put his fingers in his ears when (he recites) the adhaan.”
Source:
1.) Al-Toosi, Tahdheeb Al-aHkaam, vol. 2, pg. 284, hadeeth # 37
Grading:
1.) Al-Majlisi has said this hadeeth is SaHeeH (Authentic)
à Milaadh Al-Akhyaar, vol. 4, pg. 392
وَ رَوَى الْحَسَنُ بْنُ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ مِنَ السُّنَّةِ إِذَا أَذَّنَ الرَّجُلُ أَنْ يَضَعَ إِصْبَعَيْهِ فِي أُذُنَيْهِ
“It is from the sunnah when the adhaan (is recited) for the man (reciting) to put his fingers in his ears”
Source:
1.) Al-Sadooq, Man Laa YaHDuruh Al-Faqeeh, vol. 1, pg. 284, hadeeth # 873
Grading:
1.) Al-Majlisi I (Majlisi’s Father) has said the sanad (chain of narrators) to this hadeeth is Hasan KalSaHeeH (Hasan like a SaHeeH (hadeeth)
à RawDah Al-Muttaqoon, vol. 3, pg. 535
One thing I would like to comment on regarding this hadeeth. Al-Hasan bin Al-Sirree is actually majhool (Unknown) according to Al-Khoei (See: Mu’jam Rijaal Al-Hadeeth, vol. 4, pg. 340, person # 2838), but the good thing is, the tareeq (path/way) of Al-Hassan bin Al-Sirree in Al-Sadooq’s book is SaHeeH. Since the only weakness regarding this hadeeth is because Al-Hasan bin Al-Sirree is majhool, while the rest of the sanad is SaHeeH, this specific hadeeth will actually be graded as mu’tabar (valid), since we already have a SaHeeH hadeeth with the same matn (content).
This is one of the sunnah acts regarding the recitation of the adhaan, inshaa-Allaah, we will all try to implement this.
In conclusion, minarets are NOT the symbol of Islaam. Just because it is known to be a Muslim thing this cannot be regarded as a “symbol” for us, since there are a lot of things in which Muslims do that we would not like for someone to call it a “symbol of Islaam”. It cannot be considered a symbol of Islaam when it was NOT around at the time of the Prophet صلى الله عليه وآله. Also, the current minarets you see all over the Muslim world is against the teachings of the Ahl Al-Bayt عليه السلام, because minarets today are WAY HIGHER than the height of the masjid, which is another reason why it cannot be regarded as a “Symbol of Islaam”
If you notice, the first person to implement minarets in Islaam was under the rulership of guess who? Mu`aawiyah and the Umayyads. One a side note, did you know Shaam is where he put it, where there are many jews and christains. Hmm, That is a little too coincidental to me. Seems like he was imitating the kuffaar.
If this was such a good thing, wouldn't Imaam `Alee (AS) have done that to the Masjid Al-Koofa when he was khaleefah, but he didn't. This practice of adorning your masjid and putting minarets is considered imitating the kuffaar and this has been implemented by the Umayyads.
So are we suppose to follow the Sunnah of the Ahl Al-Bayt (AS) or the sunnah of the Umayyads?
و عليكم السلام
