Adhan and Iqamah
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Chapter on Imamate
Chapter on Imamate Continued
Congregational Prayers & Latecomers
Prayer of The Sick
Prayer of The Traveler
Prayer of Fear
Jumu'ah (Congregational Friday) Prayer
Jumu'ah (Congregational Friday) Prayer Continued
Prayer of the Two Eids
Book on Funeral
Washing, Shrouding, and Funeral Prayer
Funeral Prayer Continued
Ending the Book of Funerals
Book of Fasting
Confusion, Exemption, and Expiation of Fasting
Invalidators of Fasting, Forgetfulness, and Doubts
Voluntary Fasing and I'tikaf
The Book of Hajj and 'Umrah
Chapter on Ihram Sites
The State of Ihram
Forbidden Acts of Ihram
Expiations in Hajj
Entering Makkah and Tawaf
Adhan and Iqamah
184. The Beauty of the Adhân
In Fiqh us-Sunnah, Sayyid Sabiq (may Allah bestow mercy on him) quotes the following from al-Qurṭubi (may Allah bestow mercy on him) and others:
Al-Qurṭubi and others have said that the adhân, though it has very few words, covers all essentials of the faith. It begins by proclaiming the greatness of Allah, and that includes His existence and perfection. It mentions second to that His Oneness and then the denial of polytheism, and it confirms the prophethood of Muhammad (SA), and then it invites to specific acts of obedience after testifying to Muhammad’s (SA) prophethood, for they [those deeds] are not known except through the Messenger (SA). Then it calls to prosperity, which is eternity in paradise, and it points to the return to Allah. Then, for emphasis, some repetitions are made. (See Footnote # XX, Page XX for the words of the adhân.)
185. They are farḍ kifâyah (meaning that they are obligations on everyone in the community, which are satisfied if fulfilled by even one person). The Prophet (SA) said:
“Whenever 3 people, whether in a town or desert, do not make the adhân and establish the prayer among themselves, Satan will overtake them. So be with the group, for the wolf only devours the lone sheep.” (A, D – from Abu ad-Dardâ’. Kh:S)
ما من ثَلَاثَةٍ في قَرْيَةٍ ولا بَدْوٍ [مسند أحمد: لاَ يُؤَذَّنُ] لَا تُقَامُ فِيهِمْ الصَّلَاةُ إلا قد اسْتَحْوَذَ عليهم الشَّيْطَانُ فَعَلَيْكَ بِالْجَمَاعَةِ فَإِنَّمَا يَأْكُلُ الذِّئْبُ الْقَاصِيَةَ.
There is a great reward for the one who calls the adhân. The Prophet (SA)
said:
“Allah and His angels pray upon those in the first rows, and the caller to prayer is forgiven, for as far as his voice reaches and whatever hears him will confirm what he says. He will get a reward similar to all of those who pray with him.” (A, D – from al-Barâ’ ibn ‘Âzib. al-Albâni:S)
إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ على الصَّفِّ الْمُقَدَّمِ وَالْمُؤَذِّنُ يُغْفَرُ له بِمَدِّ صَوْتِهِ وَيُصَدِّقُهُ من سَمِعَهُ من رَطْبٍ وَيَابِسٍ وَلَهُ مِثْلُ أَجْرِ من صَلَّى مَعَه.
That is why the Prophet (SA) said that if people knew the reward for calling the adhân, they would compete and draw lots to do it. (B) He also said that the mu’adh-dhins (those who make the call to prayer) will have the tallest necks on the Day of Judgment. (M)
186.
(A/SM): The adhân is makrooh for women, even if it is done in the presence of women only.
(+M, +S): It would be forbidden and invalid if done for men.
(-H): It would be makrooh, but valid.
Ibn ‘Umar (RAHUMA) was reported to have said, “There is no adhân or iqâmah required of women.” (Ba: controversial authenticity).
However, ‘Â’ishah (RAH) used to make the adhân and iqâmah and lead the women in prayer, standing in the middle of the row. (Ba) This report shows the permissibility of a group of women calling the adhân and the iqâmah among themselves. Ash-Shâfi‘i and Aḥmad were both reported to have allowed this.
187. The Adhân
Allâhu akbar = Allah is the Greatest. (said 4 times)
Ash-hadu an lâ ilâha illâ Allâh = I bear witness that there is no god
worthy of worship except (the One God) Allah. (said twice)
Ash-hadu anna Muḥammadun rasool Ullâh = I bear witness that
Muhammad is the Messenger of Allah. (said twice)
Ḥayya ‘alaṣ-ṣalâh = Hurry (or rise up) to the prayer. (said twice)
Ḥayya ‘alal-falâḥ = Hurry to success (or rise up for salvation). (said twice)
كَلِمَةً.
Allâhu akbar = Allah is the Greatest. (said twice)
Lâ ilâha illâ Allâh = There is none worthy of worship except (the One
God) Allah. (said once)
For the dawn (fajr) prayer, the following phrase is inserted after the
fifth part above:
Aṣ-ṣalâtu khayrum-minan-nawm = Prayer is better than sleep. (said twice)
188. Disagreement of Diversity
There are a variety of forms for the adhân and iqâmah that were reported from the Prophet (SA), and each madh-hab selected their preferred form, but this matter is an example of difference based on diversity, not conflict. However, all these differences in adhân are concerning the number of times certain phrases of the adhân and iqâmah, mentioned above, are repeated.
Any other addition to the words of adhân before, during, or after it is an innovation, and every innovation in matters of worship is misguidance that must be condemned in order to maintain the purity, authenticity, and unity of our religious practices. The Prophet (SA) said:
“Whoever introduces something to this affair of ours will have it rejected.” (Ag – from ‘Â’ishah)
مَنْ أحْدَثَ في أمْرِنَا هَذا مَا لَيْس مِنْه فَهُوَ رَدٌّ.
189. The Iqâmah
Allâhu akbar = Allah is the Greatest. (said twice)
Ash-hadu an lâ ilâha illâ Allâh = I bear witness that there is none
worthy of worship except (the One God) Allah. (said once)
Ash-hadu anna Muḥammadun rasool Ullâh = I bear witness that
Muhammad is the Messenger of Allah. (said once)
Ḥayya 'alaṣ-ṣalâh = Hurry to (or rise up for) the prayer. (said once)
Ḥayya 'alal-falâḥ = Hurry to success (or rise up for salvation). (said once)
Qad qâmat aṣ-Ṣalâh= Prayer will begin immediately. (said twice)
Allâhu akbar = Allah is the Greatest. (said twice)
Lâ ilâha illâ Allâh = There is none worthy of worship except (the One God) Allah. (said once)
The mu’adh-dhin should be honest, with a good and loud voice, and should be knowledgeable about the times [of prayers].
وَيَنْبَغِيْ أَنْ يَكُوْنَ الْمُؤَذِّنُ أَمِيْنًا، صَيِّتًا، عَالِمًا بِالأَوْقَاتِ.
It is recommended that he makes the adhân while standing, in a state of wuḍoo’, and on a high place, facing the qibla.
وَيُسْتَحَبُّ أَنْ يُؤَذِّنَ قَائِمًا، وَمُتَطَهِّرًا، عَلَى مَوْضِعٍ عَالٍ، مُسْتَقْبِلَ الْقِبْلَةِ.
When he reaches the ḥay‘alah (each one of the following phrases, “Hurry to the prayer” and “Hurry to success”), he should lean [twist slightly] to the right and left without moving his feet. 190
فَإِذَا بَلَغَ الْحَيْعَلَةَ، الْتَفَتَ يَمِيْنًا وَشِمَالاً، وَلاَ يُزِيْلُ قَدَمَيْهِ.
He should put his [index] fingers in his ears, 191 reciting the adhân slowly and the iqâmah quickly. He should say in the adhân of the morning [dawn] prayer, after the ḥay‘alah: Aṣ-Ṣalâtu khayrum-minan-nawm (The prayer is better than sleep). He should repeat it twice. 192
وَيَجْعَلُ إِصْبَعَيْهِ فِيْ أُذُنَيْهِ، وَيَتَرَسَّلَ فِي الأَذَانِ، وَيَحْدُرُ الإِقَامَةَ. وَيَقُوْلُ فِيْ أَذَانِ الصُّبْحِ: "الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ،" مَرَّتَيْنِ بَعْدَ الْحَيْعَلَةِ
He may not make the adhân before the prescribed time except for the morning [dawn] prayer, for the Messenger of Allah (SA) said, “Verily Bilâl (RA) makes adhân
وَلاَ يُؤَذِّنُ قَبْلَ الْوَقْتِ إِلاَّ لَهَا؛ لِقَوْلِ رَسُوْلِ اللهِ : "إِنَّ بِلَالًا يُؤَذِّنُ بِلَيْلٍ فَكُلُوا وَاشْرَبُوا حَتَّى
190. Bilâl (RA) would turn his mouth to the right and left with the ḥayya ‘alaṣ. (Ag – from Abu Juhayfah)
191. (D, T) reported that Bilâl (RA) did so, albeit with controversial authenticity, but the report was deemed reliable by Ibn Ḥajar (may Allah bestow mercy on him) in Natâ’ij al-Afkâr. Also, (T) said after it that this is what the people of knowledge recommend.
192. The Prophet (SA) taught that. (D – from Abu Maḥdhoorah. D:Auth)
at night, so continue to eat and drink until Ibn Umm Maktoom (RAHUMA) makes adhân.” 193
يُؤَذِّنُ ابْنِ أُمِّ مَكْتُومٍ."
It is recommended for those who hear the mu’adh-dhin to repeat what he says,194 for
وَيُسْتَحَبُّ لِمَنْ سَمِعَ الْمُؤَذِّنَ، أَنْ يَقُوْلَ كَمَا
193. (Ag)
194. That is so for everything except for the ḥay‘alah, after which it is the sunnah to say: Lâ ḥawla wa la quwwata illâ billâh (There is no power or might except with Allah). (M – from ‘Umar)
After the end of the adhân,
we should pray for the Prophet (SA) because the Prophet (SA) said:
“If you hear the call to prayer, repeat after it. Then supplicate for me, for whoever makes one supplication for me, Allah makes 10 for him. Then ask Allah to grant me the highest status in paradise. It is a status in paradise reserved for one of the slaves of Allah. I hope to be him, and whoever asks Allah to grant me the highest status in paradise becomes deserving of my intercession.” (M – from Ibn ‘Amr)
إذا سَمِعْتُمْ الْمُؤَذِّنَ فَقُولُوا مِثْلَ ما يقول ثُمَّ صَلُّوا عَلَيَّ فإنه من صلى عَلَيَّ صَلَاةً صلى الله عليه بها عَشْرًا ثُمَّ سَلُوا اللَّهَ لي الْوَسِيلَةَ فَإِنَّهَا مَنْزِلَةٌ في الْجَنَّةِ لَا تَنْبَغِي إلا لِعَبْدٍ من عِبَادِ اللَّهِ وَأَرْجُو أَنْ أَكُونَ أنا هو فَمَنْ سَأَلَ لي الْوَسِيلَةَ حَلَّتْ له الشَّفَاعَةُ.
This is how we should pray for him:
“O Allah, Lord of this complete call and of the established prayers, grant Muhammad the highest status in paradise, the most virtuous place, and resurrect him to the praiseworthy position that you have promised him.” (B – from Jâbir)
اللهم رَبَّ هذه الدَّعْوَةِ التَّامَّةِ وَالصَّلَاةِ الْقَائِمَةِ آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَابْعَثْهُ مَقَامًا مَحْمُودًا الذي وَعَدْتَه.
the Messenger of Allah (SA) said, “If you hear the call [to prayer], say what he says.”
يَقُوْلُ؛ لِقَوْلِ رَسُوْلِ اللهِ : "إذا سَمِعْتُمْ النِّداءَ فَقُولُوا مِثْلَ ما يَقول."
It is important to note here that the mu’adh-dhin and those hearing him do not pray for the Prophet (SA) aloud. There is no basis for this in the Sunnah, as stated by Ibn Ḥajar al-Haytami (may Allah bestow mercy on him) in al-Fatâwâ al-Kubrâ, where he acknowledged the Sunni origin of praying for the Prophet (SA) but indicated that recitation of it by the mu’adh-dhin aloud after the adhân, as done by some, is not prescribed. The people of knowledge agree in this regard.
Then one makes supplication for himself, for the Prophet (SA) said:
“A supplication between the adhân and iqâmah shall not be rejected.” (T – from Anas. T:S)
الدُّعَاءُ لَا يُرَدُّ بين الْأَذَانِ وَالْإِقَامةَ.
After the iqâmah, the prayer should start shortly, but if there is a reason for some delay, there is no problem and no need to repeat the iqâmah.
“The iqâmah was made while the Messenger of Allah (SA) was talking to a man in the corner of the mosque. He did not come to the prayer until the people had fallen asleep.” (B – from Anas ibn Mâlik)