The Adzān
(The Call to Solāh)
(The Call to Solāh)
By Sayyid Sābiq
In the name of Allāh, the Most Gracious, the
Most Merciful;
All the praise and thanks is due to Allāh, the
Lord of al-`ālameen. I testify that there is none worthy of worship except
Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.
The Adzān is a call to inform others in specific words that the
time for a Solāh has begun. It is a call to the congregation, and is an
expression of the Islamic practices. It is obligatory or highly preferred.
Al-Qurtubi and others have said that the Adzān, although it has very few words,
covers all essentials of the faith. It begins by proclaiming the greatness of
Allāh, pointing to His existence and perfection. It mentions His oneness and
the denial of polytheism, and it confers the messengership of Muhammad
(Sallallāhu `alayhi wasallam). It calls to specific acts of obedience after
testifying to Muhammad’s messengership, and it calls to a prosperity which is
everlasting, pointing to the return to Allāh. Then, in a manner of emphasis, it
repeats some of what was already mentioned.
Many ahādīth describe the virtues of the Adzān and the one who
calls it. Such hadith include the following:
Abu Hurairah (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said: "If the people knew what was in the Adzān and the first row
(of the Solāh in virtue), and that they could not get it save by drawing lots,
they would draw lots. If they knew the reward for praying the noon Solāh early
in its time, they would race to it. And if they knew the reward for the night
and the morning Solāh in congregation, they would come to them even if they had
to crawl.” (Recorded by
al-Bukhari and others)
Mu’awiyyah reported that the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) said, “The callers to Solāh will have the longest necks of all people
on the Day of Resurrection.” (Related by Ahmad,
Muslim, and Ibn Mājah)
Al-Barra’ Ibn `Azib (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said: “Allah and His angel’s solāh upon those in the first rows. And
the caller to Solāh is forgiven, for as far as his voice reaches and whoever
hears him will confirm what he says. He will get a reward similar to those who
pray with him.” This hadith is related by Ahmad and an-Nasa`ie. Al-Munzhiri says
its chain is good.
Abu ad-Darda’ (radiyallāhu`anhu) reported that he heard the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) say, “If three people do not
make the Adzān and establish the Solāh among themselves, Satan gains mastery
over them.” (Related by Ahmad)
Abu Hurairah (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, "The imām is a guarantor, and the caller to Solāh is one
who is given the trust. O Allah, guide the imām and forgive the caller to
Solāh."
`Uqbah Ibn `Aamar (radiyallāhu`anhu) said he heard the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) say, “Your Lord, the Exalted,
is amazed (and pleased) by one who is watching sheep in his pasture, then goes
to the mountain to make Adzān and
Solāh. Allah, the Exalted, says, ‘Look at my slave there who makes the Adzān and establishes the Solāh
out of fear of Me. I have forgiven my slave and have allowed him to enter
Paradise’.” (Recorded by Ahmad,
Abu Dawud and an-Nasa’ie)
The Adzan was made part of the Shari`ah during the first year
after the Migration to Madinah. The hadith clarify what led up to its
institution.
Nafa’ related that Ibn `Umar (radiyallāhu`anhu) said: “The Muslims would gather and calculate the time of Solāh, and
no one would call them. They spoke about that one day. Some said, ‘We should
have a bell like the Christians.’ Others said, ‘We should have a horn like the
Jews.’ `Umar (radiyallāhu`anhu) suggested: ‘Why don’t we have one person call
the others to Solāh?’ The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said:
‘Stand, Bilal, and make the call to Solāh.’” (Related by Ahmad and al-Bukhari)
`Abdullah
Ibn (Zaid Ibn) `Abd Rabbih (radiyallāhu`anhu) reported: “When the Allāh’s Messenger (Sallallāhu `alayhi wasallam) was to
order the use of a bell to call the people to Solāh, he disliked it because it
resembled the Christian practice. While I was sleeping, a man came to me
carrying a bell. I said to him, ‘O slave of Allah, will you sell me that bell?’
He said, ‘What would you do with it?’ I replied, ‘I would call the people to
Solāh with it.’ he said, ‘Shall I not guide you to something better than that?’
I said, ‘Certainly.’ he said, “You should say:
“Allāhu Akbar, Allāhu Akbar, Allāhu
Akbar, Allāhu Akbar;
Ashhadu allā ilāha illal-lāh, Ashhadu allā
ilāha illallāh; Ashhadu anna Muhammadar-Rasū lul-lāh, Ashhadu anna
Muhammadar-Rasū-lul-lāh;
Hayya `alas-solāh, hayyah `alassolāh; Hayya
`alal-falāh, hayya `alal-falāh;
Allāhu Akbar, Allāhu Akbar;
Lā ilāha illal-lāh”.”
Then he went a short distance away and said:
“When you stand for the Solāh, say:
“Allahu Akbar, Allahu Akbar;
Ashhadu allā ilāha illal-lāh; Ashhadu anna
Muhammad ar-Rasū-lul-lāh;
Hayya ‘alas-solāh, Hayya `alal-falāh; Qad
qāmatis-solāh, Qad qāmatis-solāh;
Allāhu Akbar, Allāhu Akbar;
Lā ilāha illal-lāh”.”
In the morning, I went to the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) to tell him what I had seen. Rasūlullāh (Sallallāhu `alayhi
wasallam) said, “Your dream is true,
Allāh willing. Go to Bilal, tell him what you have seen, and tell him to make
the call to Solāh [Adzān], for he has the best voice among you.” I went to Bilal bin Rabah (radiyallāhu`anhu) and told him
what to do, and he made the call to Solāh.
`Umar Al-Khattab (radiyallāhu`anhu) was in his house when he heard
it. He came out with his cloak, saying “By the
One who has raised you with the truth, I saw similar to what he saw.”
The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “To Allah is the praise”.”
The hadith is recorded by Ahmad, Abu Dawud, Ibn Mājah, Ibn
Khuzaimah and at-Tirmidzi, who called it as hassan sahih.
In his ‘Fathul- Bari’, Ibn Hajar al-Asqalani (rahimahullāh)
held: “Rasūlullāh (Sallallāhu `alayhi wasallam) inform `Umar: "You
are preceded by the Wahyu". A narration by Ibn ad-Dawudi from Ibnu Ishaq
that Jibreel came to the Rasūlullāh (Sallallāhu `alayhi wasallam) bringing the
lafaz of the Adzān eight days before both `Abdullah bin Zaid and `Umar
(radiyallāhu`anhum) informed Rasulullah (Sallallāhu `alayhi wasallam) about
their dream.”
There are three ways to make the Adzān:
1- Make four Takbir at the beginning and say the rest of the phrases twice,
without any repetition, except for the last statement of Lā illāha illa-lāh. So, the Adzān would be made up of fifteen phrases, as in the preceding
hadith of ‘Abdullah.
2- Make four Takbir and then repeat Ashhadu an lāilāha illal-lāh, twice, and Ashhadu
anna Muhammad ar-Rasū-lul-lāh twice, in
a low voice, then repeat them again in a louder voice. Abu Mahzhura reported
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) taught him an Adzan
consisting of nineteen phrases. This hadith is related by “the five.” Recorded by
At-Tirmidzi; called it hassan sahih.
3- Make two Takbir and repeat the “statements
of witness: Ashhadu an lāilāha illal-lāh” making the number of phrases seventeen.
Imam Muslim recorded that Abu Mahzhurah (radiyallāhu`anhu) related
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) taught him the
following Adzān: “Allahu
Akbar, Allahu Akbar. Ashhadu alla ilaha illal-lah, Ashhadu alla ilaha
illal-lah. Ashhadu anna Muhammad ar-Rasū-lul-lāh, Ashhadu anna Muhammad
ar-Rasūl-lal-lah. Then repeat Ashhadu alla ilaha illal-lah (twice), Ashhadu anna Muhammad ar-Rasūl-lal-lah (twice),
Hayya ‘alas-solah (twice), Hayya ‘alal-falah (twice). Allahu Akbar, Allahu
Akbar. La ilaha illal-lah.”
3.1 - At-Tathwīb: Saying
“Solāh is better than sleep” in the Morning Adzān.
It is part of the shari`ah that the caller to Solāh say, “As-salātu khairun min an-naūm (Solāh
is better than sleep) in the morning Adzān. Abu Mahzhurah (radiyallāhu`anhu)
asked the Allāh’s Messenger (Sallallāhu `alayhi wasallam) to teach him the
Adzān and he told him, “If it is the morning
Adzān, say: ‘As-solātu khairun min an-naum, As-solātu khariun min
annaum. Allahu Akbar, Allahu Akbar. Lā illāha illal-lāh’.” (Related by Ahmad and Abu Dawud) It is to be said only in
the morning Adzan.
3.2 - What is to be said
During the Adzan?
`Umar Ibn Al-Khattab (radiyallāhu‘anhu) narrated that the
Rasūllullāh (Sallallāhu `alayhi wasallam) said:
“If the Mu`azzin says, ‘Allāhu Akbar, Allāhu Akbar (Allāh
is most great, Allāh is most great),’ and one of you says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is
most great, Allāh is most great)’; Then he says, ‘Ashhadu an lā ilāha ill-Allāh (I
bear witness that there is no god except Allāh),’ and you say, ‘Ashhadu an lā ilāha ill-Allāh (I bear witness that there is no god except Allāh)’; Then he says,
‘Ashhadu anna Muhammadan Rasulullāh (I
bear witness that Muhammad is the Messenger of Allāh),’ and you say, ‘Ashhadu anna Muhammadar Rasū-lul-lāh (I bear witness that Muhammad is the Messenger of Allāh)’; Then he
says, ‘Hayya `alal-solāh (Come to prayer),’ and you say, ‘Lā hawla wa lā quwwata illa Billāh (There is no power and no strength except with Allāh)’; Then
he says,‘Hayya `alal-falāh (Come to prosperity),’ and you say, ‘Lā hawla wa lā quwwata illa Billāh (There is no power and no strength except with
Allāh)’; Then he says, ‘Allāhu
Akbar, Allāhu Akbar (Allāh is most great, Allāh
is most great),’ and you say, ‘Allāhu
Akbar, Allāhu Akbar (Allāh is most great,
Allāh is most great)’; Then he says, ‘Lā
ilāha illallāh (There is no god but
Allāh),’ and one of you says, ‘Lā
ilāha illallāh (There is no god but
Allāh),’- from the heart; he will enter Paradise.” (Related by Muslim)
It is preferred that whoever is listening to the Adzān repeat it
with the Mu`azzin, except for the two “Hayya
`alas-solāh, hayya `alal-falah” phrases, after which
he should say: “Lā hawla wa lā quwatah
illa billāh (There is no power or
might save Allah)”.
In a narration by Jabir Ibn Sumrah (radiyallāhu`anhu) (radiallāhu‘anhu) that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “Whoever says (after) hearing the Adzān: ‘Allāhumma Rabba hādzihid-da’watit-tāmmah wal-solātil-qā imah, āti Muhammadan il wasīlata wal-fadīlah, wab `athhu maqāman mahmūdan illadzi wa `ad-tah (O Allah, Lord of this complete call and of the established Solāhs, grant Muhammad the place of wasilah, the most virtuous place and raise him to a praiseworthy position that you have promised him.)’ will have my intercession made permissible for him on the Day of Judgement’.” (Related by al-Bukhari)
In a narration by Jabir Ibn Sumrah (radiyallāhu`anhu) (radiallāhu‘anhu) that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “Whoever says (after) hearing the Adzān: ‘Allāhumma Rabba hādzihid-da’watit-tāmmah wal-solātil-qā imah, āti Muhammadan il wasīlata wal-fadīlah, wab `athhu maqāman mahmūdan illadzi wa `ad-tah (O Allah, Lord of this complete call and of the established Solāhs, grant Muhammad the place of wasilah, the most virtuous place and raise him to a praiseworthy position that you have promised him.)’ will have my intercession made permissible for him on the Day of Judgement’.” (Related by al-Bukhari)
Sa'd bin Abu Waqqas (radiyallahu’anhu) reported: The Prophet
(Sallallāhu ‘alayhi wasallam) said, "He who says after the Adzan: 'Ash-hadu an la ilaha illallah Wah-dahu la sharika Lah; wa
ash-hadu anna Muhammadan 'abduhu wa Rasūluh, radhitu Billahi Rabban, wa bi
Muhammadin Rasulañ, wa bil Islami Deena [I
testify that there is no true god except Allah Alone; He has no partners and
that Muhammad (Sallallāhu ‘alayhi wasallam) is His slave and Messenger; I am
content with Allah as my Rabb, with Muhammad as my Messenger and with Islam as
my Deen],' his sins will be forgiven."[Muslim].
This Hadith mentions another prayer which should be recited beside
the already mentioned Du'a-al-Wasilah
An-Nawawi (rahimallāh) says: “Our
companions hold that it is preferable for the listener to repeat after the
caller (to Solāh), except when he comes to the two preceding phrases, for this
shows that he approves of what the caller is saying. Those two statements are
calls to the Solāh, and it is only proper for the muazzin to say them. It is
preferable for the listener to say something, such as Lā hawla wa lā qawata
illa billāh. It is confirmed in the two Sahihs from Abu Musa Al-Ash`ari
(radiyallāhu`anhu) that the Allāh’s Messenger (Sallallāhu `alayhi wasallam)
said, ‘Lāhawla wa lā quwata illā billāh is a treasure from the treasures of
Paradise.’ Our companions say that to repeat the call to Solāh is preferred for
everyone who hears the call, whether clean or unclean, in a state of
post-sexual uncleanliness or menstruating, and so on, as it is a remembrance
and all of those people who can should make it. Those who cannot do so are the
ones who are praying, who are relieving themselves, or are having sexual
intercourse. If one is reciting the Qur`an, or making remembrance of Allāh
(dzikir) or studying and so on, he should stop what he is doing and repeat
after the caller to Solāh. He may then return to what he was doing, if he
wishes, or he can pray a voluntary or obligatory Solāh.”
Imām Ash-Shāfi`ie (rahimallāh) says: “One should not repeat after the call to Solāh, but when he
finishes he should repeat what he has said.”
In ‘al-Mughni’, it says: “If one
enters the mosque and hears the Adzān, it is best that he wait until the caller
finishes it before he begins to repeat it. This way he will catch both good
deeds. If he does not repeat after the call but starts praying, there is no
problem. This is what Ahmad says on the subject.”
The Muslim should pray for the Allāh’s Messenger
(Sallallāhu ‘alayhi wa sallam), after the call is over in any of the manners
that have been related, and ask Allah to give him the place of wasilah.
`Abdullah Ibn `Amr (radiyallāhu`anhu) related that the Allāh’s
Messenger (Sallallāhu `alayhi wa sallam), said, “If you hear the call to Solāh, repeat after it. Then supplicate
for me, for whoever makes one supplication for me, Allāh makes ten for him.
Then ask Allāh to grant me the place of wasilah. It is a place in Paradise
reserved for a slave from among the slaves of Allah. I hope to be him, and
whoever asks Allah to grant me the place of wasilah, my intercession becomes
permissible for him.” (Related by Muslim.)
And one should also make individual supplications, after the
Adzān, as that is the among most mustajabb time that duā’ will most likely be accepted.
Anas bin Mālik (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, “A supplication made between the Adzān and the Iqāmah is not
rejected.” It is related by Abu
Dawud, an-Nasa`ie, and at-Tirmidzi, who called it as hassan sahih, and added “They asked, ‘What should we say, O Messenger of Allah?’
Rasūlullāh He Messenger (Sallallāhu `alayhi wasallam) responded, ‘Ask Allah for
forgiveness and well-being in this world and the Hereafter.” `Abdullah Ibn `Amr (radiyallāhu`anhu) related that a man
said, “O Messenger of Allah,
the Muadzzin get more virtues than us.” Allāh’s Messenger (Sallallāhu `alayhi
wasallam) said, “Say what they say and when they finish, ask and it shall be
given.” (Related by Abu Dawud with
a sahih chain)
On the same subject, reported Umm Salamah (radiyallāhu’anha), “The
Allāh’s Messenger (Sallallāhu `alayhi wasallam) taught me to say (after) the
sunset call to Solāh, ‘O Allāh, this is the
beginning of Your night and the end of Your day. I have supplicated to You, so
forgive me.”
5 -There is a Solat
between every Adzan and Iqamah
'Abdullah bin Mughaffal (radiyallahu’anhu) reported: The Messenger of Allah (Sallallāhu ‘alayhi wasallam) said,
"There is a Solat between every Adzan and Iqamah; there is a Solat between
every Adzan and Iqamah." (While saying the same for the) third time (he
(Sallallāhu ‘alayhi wasallam) added), "It is for him who desires (to
perform it)."[Al-Bukhari and Muslim].
The two Adzan here means Adzan and Iqamah, as has been elucidated
by Imam An-Nawawi. That is, offering of two Rak'ah between Adzan and Iqamah is
Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair
Mu'akkadah Nawafil. These Nawafil can be performed after the Adzan of every
Solat before the congregation stands for the obligatory Solat.
6 - The Iqāmah
There are three ways to perform the Iqamah:
1- Saying the First Takbir four times and everything else twice, with the exception of the last
statement of Lā ilāha illal-lāh.
Abu Mahzhura (radiyallāhu`anhu) said that the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) taught him the Iqamah consisting of seventeen
phrases: Allāhu Akbar (4 times),
‘Ashhadu an lā ilāha ill-Allāh (twice), ashhadu anna Muhammad ar-Rasū-lul-lah
(twice), Hayya `alas-solāh (twice), Hayya `alal-falah (twice), Qad
qāmatis-solāh (twice), Allahu Akbar, Allahu Akbar. Lā ilāha illal-lāh. This is
related by “the five.” At-Tirmidzi grades it
as hassan.
2- To say the beginning and ending takbir, and the phrase qad
qāmatus-salah twice. Everything else is to be said once, making eleven
phrases.
This is based on the preceding hadith of `Abdullah Ibn Zaid
(radiyallāhu`anhu): “When you stand for the Solāh, say: “Allahu Akbar, Allahu Akbar. ‘Ashhadu an lā ilāha ill-Allāh,
Ashhadu anna Muhammad ar-Rasū-lul-lah. Hayya `alas-solāh, Hayya `alal-falah.
Qad qāmatis-solah, Qad qāmatis-solāh. Allāhu Akbar, Allāhu Akbar. Lā illāha
illal-lāh”.”
3- The same as in the preceding, but “Qad qāmatis-solah” is
said only once, making a total of ten phrases. Imam Malik (rahimallāh) chose
this way, because he found the people of Madinah performing it thus. But says
Ibn al-Qayyim (rahimallāh), “It is not proven that the Messenger of Allah ever
said ‘Qad qāmatus-solah’ only once.” Ibn `Abdul-Barr is of the view, “In every case,
it is said twice.”
It is preferred that one who hears the Iqamah repeat the words,
except when Qad qāmatus-solāh is said, he should say, “Allah
establishes it and makes it everlasting.” Some
of the companions reported that when Bilal bin Rabab (radiyallāhu`anhu) said
this phrase, the Allāh’s Messenger (Sallallāhu `alayhi wasallam) would say “Allah establishes it and makes it everlasting.”
It is preferred that he meets the following conditions:
1 - It is a must that he makes the Adzān for Allāh’s sake and not
for wages. `Uthman Ibn Abu al-`Aas (radiyallāhu`anhu) asked the Allāh’s
Messenger (Sallallāhu `alayhi wasallam), to appoint him as the imam of his
people. He replied, “You are their imam. Be
careful about the weak amongst them, and appoint a caller to Solāh who does not
accept wages for his Adzan.”
This hadith is related by Abu Dawud, An-Nasa`ie, Ibn Mājah and
At-Tirmidzi, with a slightly different wording, who called it hasan. He also
said that the scholars agree with this, and that they hate to see the caller
receive wages for the Adzān.
2 - He should be clean from major or minor impurities. Al-Muhajir
Ibn Qanfazh (radiyallāhu`anhu) reported that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) said to him, “Nothing
prevented me from returning (your salutations) except that I dislike mentioning
the name of Allāh when I am not clean.” This
report has come from Ahmad, Abu Dawud, An-Nasa`ie, Ibn Mājah and Ibn Khuzaimah.
The latter grades it sahih.
According to the Shafiyyah, making the call while one is not in a
state of cleanliness is permissible although disliked. According to Ahmad, the
Hanafiyyah and others, it is permissible and is not disliked.
3 - He should be standing and facing the Qiblah (the direction of
the Ka`abah). Ibn al-Munzhir, said, “There is agreement that it is Sunnah for
the caller to be standing, for then he can be heard far away. It is also Sunnah
that he faces the qiblah while making the Adzān. If he turns away from the
qiblah, his Adzan will be sound, but the act will be disliked.
4 - He should turn with his head, neck and chest to the right upon
saying “Hayya `alas-solāh” and to the left upon saying Hayya `alal falah.”.An-Nawawi
says, “It is the most authentic form.”
Abu Juhaifah (radiyallāhu`anhu)reported, “Bilal made the Adzān, and I saw the movement of his mouth from
this side to that side upon saying “Hayya `alas-solāh” and “Hayya `alal-falah.” (Related by Ahmad, Al-Bukhari and Muslim.)
According to Al-Baihaqi, this turning is not documented through
sound chains. In al-Mughni, it states from Ahmad that the caller should not
turn to the left or to the right unless he is at the top of a minaret, so that
the people on both sides can hear him.
5 - He should insert his index fingers into his ears. Talking of
his practice, Bilal said, “ put my index fingers into my ears and made the
Adzān.” (Related by Abu Dawud and Ibn Hibban.)
At-Tirmidzi (rahimallāh) says, “The scholars prefer the callers to
put their index fingers into their ears while making the Adzān.”
6 - He
should raise his voice for the call, even if he is alone in the desert.
`Abdullah Ibn `Abdurahman related from his father that Abu Sa`id al-Khudri
(radiyallāhu`anhu) said to him, “I see that you love the sheep and the desert.
If you are with your sheep or in the desert, then raise your voice while making
the call to Solāh, for any jinn, human or thing within hearing distance of your
voice will be a witness for you on the Day of Resurrection...I heard the
Allāh’s Messenger (Sallallāhu `alayhi wasallam) say that.” (Related by Ahmad,
Al-Bukhari, An-Nasā`ie and Ibn Mājah.)
7 - He should pause between each phrase during the Adzān and be
quick in making the iqamah. Many narrations have reported that this act is
preferred.
8 - He should not speak during the Iqāmah. Some scholars dislike
that he should even speak during the Adzān, although Al-Hasan, `Ata and Qatadah
permit it. Abu Dawud says, “I asked Ahmad, ‘May a man speak during his Adzān?’
He said, ‘Yes.’ ‘May he speak during the iqamah?’ He said, ‘No,’ and that is
because it is preferred that he make it quickly.”
The Adzān is to be made exactly at the beginning of the Solāh
time, except for the morning Solāh, when it may be said before dawn (provided
that the people are able to distinguish between the early Adzān and that of the
proper time). `Abdullah Ibn `Umar (radiyallāhu`anhu) related that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Bilal makes the Adzān during the night, so eat and drink until
you hear the Adzān of Ibn Umm Maktum.” (Related
by al-Bukhari and Muslim.) The wisdom behind allowing the morning Adzān a
little earlier is made clear in a hadith recorded by Ahmad and others from Ibn
Mas`ud (radiyallāhu`anhu): “None of you should let
Bilal’s Adzān prevent you from the pre-dawn meal, as he is making the Adzān for
those who are praying to stop and for those who are sleeping to get up.” But Bilal made his Adzān in exactly the same way as the
regular Adzān. At-Tahawi and an-Nasa’ie relate that the time difference between
Bilal’s Adzān and that of Ibn Umm Maktum was the time it took for one to come
down from the minaret and for the others to get up to it.
Enough time should be left between the Adzān and iqāmah for people
to prepare themselves for Solāh and get to the mosque. The hadith that state
the time difference are weak. Al-Bukhari has a section entitled ‘How Much Time
Is There Between the Adzān and Iqāmah?’ But no specific length of time has been
confirmed therein. Ibn Batal said, “There is no time limit set, except that of
the time beginning and the people gathering for the Solāh.” Jabir Ibn Sumrah (radiyallāhu`anhu)
said, “The callers to Solāh of the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) would make the Adzān and then leave some time, making the iqamah only
when they saw the Allāh’s Messenger (Sallallāhu `alayhi wasallam) coming
(to the place of Solāh). (Related by Ahmad, Muslim, Abu Dawud, and
at-Tirmidzi.)
This is so because the caller to Solāh takes precedence in making
the iqamah. Says Ash-Shāfi`ie, “If a man made the Adzān, he should follow it up
with the iqamah.” Of this, At-Tirmidzi says, “Most of the scholars agree with
this opinion.”
Imām Mālik states in al-Muwatta, “I have not heard anything
concerning the specific time to stand for Solāh. I have seen some people
lagging and others being quick.” Ibn al-Munzhir recorded that Anas (radiyallāhu`anhu)
would stand when Qad qāmtus-solāh was said.
It is not allowed to leave the call unanswered or to leave the
mosque after it has been made, unless there is some excuse or one has the
intention to return for the Solāh. Abu Hurairah (radiyallāhu`anhu) related that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) told them, “If one of you
is in the mosque and the call is made, he should not leave the mosque until he
prays.” (Related by Ahmad with a sahih chain.) It is also related that Abu
Hurairah (radiyallāhu`anhu) said about a man who left the mosque after the call
had been made, “That man has disobeyed Abu al-Qasim (the Allāh’s Messenger
Sallallāhu `alayhi wasallam).” This is related by Muslim and others. Mu`adz
at-Jahni related that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “It is the utmost apathy and sign of disbelief and hypocrisy
that one who hears the call of Allāh to salvation does not respond.” (Related by Ahmad and at-Tabarāni.)
Commenting upon this, At-Tirmidzi (rahimallāh) says, “It has been
related from more than one of the companions that one who hears the call and
does not respond will have no Solāh. Some said that this is the maximum
imposition, which shows that there is no excuse for one who does not attend the
congregational Solāh without a valid reason.”
One who sleeps through the time of a Solāh or who forgets a Solāh
may make Adzān and iqamah when he desires to pray. In a story recorded by Abu
Dawud, when the Allāh’s Messenger (Sallallāhu `alayhi wasallam) and his
companions slept through the time of the Morning Solāh, he ordered Bilal to
make the Adzān and Iqamah for the Solāh. If one has missed many Solāhs, it is
preferred to make one Adzān at the beginning followed by an iqamah for each
Solāh. Al-‘Athram says, “I heard Abu ‘Abdullah (Ahmad) being asked what a man
who had missed a Solāh should do about the Adzān. He mentioned the hadith of
Hushaim from Abu Az-Zubair...that the idol-worshippers kept the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) busy during four of his Solāhs during
the Battle of the Clans. When part of the night had passed, he ordered Bilal to
make the Adzān and the Iqamah and they prayed the afternoon, sunset and night
Solāhs in succession, each time followed by the Iqamah.
Ibn `Umar (radiyallāhu`anhu) said, “There is no Adzān or iqamah
for women.” (Related by Al-Baihaqi with a sahih chain.) This was the opinion of
Anas, Al-Hassan, Ibn Sireen, An-Nakha’ie, Al-Thauri, Malik, Abu Thaur and the
people of “juristic reasoning.” Ash-Shāfi`ie, Ishaq and Ahmad said if they make
the Iqāmah and Adzān, there is no problem. It is related from ‘Aishah that she
would make the Adzān and iqamah and lead the women in Solāh, standing in the
middle of the row. (Related by Al-Baihaqi.)
The author of Al-Mughni states, “If one enters the mosque after
the Solāh is finished, he may make the Adzān and iqāmah. Ahmad’s practice,
based on what Al-`Athram and Sa`id Ibn Mansur recorded from Anas, was to ask a
person to make the Adzān and iqāmah, after which he would pray with (some
people) in congregation. If a person wishes, he may pray without making the
Adzān and iqāmah. `Urwa said:, “If you reach a mosque wherein the people have
already prayed, you may base your Solāh on their Adzān and iqamah, as theirs
are sufficient for those who come after them.” This was the opinion of
Al-Hassan, Ash-Sha’bi and An-Nakha`ie. Al-Hassan, however, said: “I prefer that
he makes the Iqāmah. If he makes the Adzān, he should do so in a low voice and
not aloud, for some people may consider it out of place.”
15 - The Time between the Iqāmah and the Solāh
It is permitted to talk between the iqamah and the Solāh. One need
not repeat the iqāmah, even if the interval is long. Anas Ibn Mālik
(radiyallāhu`anhu) reported: “The iqāmah was made while the Messenger of Allah
was talking to a man in the corner of the mosque. He did not come to the Solāh
until the people had fallen asleep.” (Related by Al-Bukhari) One time, the
Allāh’s Messenger (Sallallāhu `alayhi wa sallam), remembered that he was in
post-sex impurity after the iqamah had been made, so he went to make ghusl and
came back to lead the Solāh without (a new) Iqāmah.
If someone other than the appointed caller wants to make the
Adzān, he must obtain the latter’s permission. If the appointed or regular
caller is late and they fear that they will miss the time of the Adzān, another
person may make the call.
The Adzān is a form of worship. Muslims are not allowed to add or
subtract anything from it. There is an authentic hadith which states, “Whoever
introduces something to this affair of ours will have it rejected.” We will
discuss some of these acts here:
The caller saying, “I bear witness that our leader (Muhammad) is
the Messenger of Allāh.” Ibn Hajar (rahimallāh), is of the opinion that the
word ‘leader’ may not be added, although it is permissible on other
occasions.
Shaikh Isma`il Al-`Ajluni records in ‘Kashfal-Khafa’, “Wiping the eyes with the index fingers and then kissing them
after hearing the caller say ‘I bear witness that Muhammad is the messenger of
Allah,’ and with the listener saying, ‘I bear witness that Muhammad is His
slave and messenger. I am pleased with Allah as Lord, with Islam as religion,
and with Muhammad as the Prophet,” is
based on Ad-Dailami’s report from Abu Bakar that when he heard the caller say,
“I bear witness that Muhammad is the Messenger of Allah,” he would say the
same, kiss the inside of his index fingers and wipe his eyes. The Allāh’s
Messenger (Sallallāhu `alayhi wasallam) then said, “Whoever does what my friend (Abu Bakar) did, then my
intercession will be permissible for him.”
In ‘Al-Maqasid’ it says, “This is not true. And what Abu Bakar
Ar-Raddad Al-Yamani Al-Mutasawaf recorded in ‘Mujibat ar-Rahmah wa Aza’im
al-Maghfirah’ is not true. Its chain is of unknown narrators and, moreover, the
chain is broken.”
There is another report of equally dubious import from Al-Khidrs
and mentioned in the preceding book: “Whoever says, upon hearing the caller
say, ‘I bear witness that Muhammad is the Messenger of Allah,’ ‘Welcome O my
love and the coolness of my eyes, Muhammad Ibn ‘Abdullah, (Sallallāhu `alayhi
wasallam).’ and then kisses his index fingers and wipes his eye with them, he will
never go blind; nor will he never be afflicted with an eye infection.”
None of these practices can be attributed to the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) or his companions.
To “melody” the Adzān or to state it in improper Arabic by adding a letter
or lengthening the sound of a vowel, and so on, is disliked. If it changes or
obscures the meaning of what is said, it becomes forbidden.
Yahya Al-Baka’ reported, “I saw
Ibn ‘Umar say to a man, ‘I am mad at you for the sake of Allah.’ Then he said
to his companions, ‘He sings in making his Adzān, and he takes wages for
it’.”
Making dzikir, supplications, and practices of a similar nature
before the morning Adzān are innovations to the Sunnah. In al-Iqna and its
commentary, a book of Hanbali fiqh, it is stated, “What some callers do before
the morning Adzān (i.e. dzikir, chanting, loud supplications and so on) are not
part of the Sunnah. No scholar has said that it is preferred to do such acts.
In fact, they are hateful innovations introduced after the time of the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) and his companions. No one is to order
such acts, and no one is to blame one who avoids such acts. If one has left
money for such acts, it is not permissible to use it for those acts, as they
contradict the Sunnah.
In ‘Talbis Iblis’ by Ibn Al-Jawzi (rahimallāh), it states, “I have
seen people staying up a part of the night on the minaret admonishing the
people, making dzikir and reciting the Qur’an in a loud voice. They keep people
from sleeping and disturb those who are making late-night Solāhs. These are
rejected and evil actions.” Ibn Hajar Al-Asqalani (rahimallāh) says in
Fathul-Bari, “What is done in the way of dzikir before the morning Adzān, the
Friday Solāhs and the Solāhs for the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) is derived neither from the Adzān nor from the Islamic law.”
This is a hated innovation. Ibn Hajar (rahimallāh) says in
‘Al-Fatawa Al-Kubra’, “Our Shaikhs and others have given a legal verdict about
the Solāh and salutations for the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) after the Adzān and how the Muezzin does it. Their verdict is that
(the Solāh for the Prophet) has its root in the Sunnah, but the manner in which
they perform it is an innovation.”
Muhammad `Abduh (rahimallāh) was asked about saying the Solāhs and
salutation for the Allāh’s Messenger (Sallallāhu `alayhi wasallam) subsequent
to the Adzān and he said, “The Adzān, as mentioned
in ‘al-Khaniyyah’, is only for the prescribed Solāhs. It consists of
fifteen phrases, the last being Lā ilāha illal-lāh. Whatever
is mentioned before or after it is an innovation. It has been introduced for
rhythm, and nothing else. There is hardly a scholar who has allowed it, nor
does it make any sense to say that it is a good innovation, for every
innovation in matters of worship is evil. Whoever claims that it is not for
melody is lying.”
And Allāh Almighty Knows best.
Excerpted from Fiqh-us-Sunnah, Volume
1:“Adzān, the Call to Solāh” By Sayyid Sābiq
Via http://ymsite.com/home/
Via http://ymsite.com/home/
All About The Solah
13. Places Where Offering Solāh Is Prohibited ; 14. Placing a Sutrah In front of One Who is Performing Solah;
15. What is permissible During the Solāh?; 16. The Acts that Renders Solāh Invalid; 17. Disliked Actions during the Solāh; 18. The Solāh in Times of Fear or Danger; 19. The Solāh of a Sick Person ;
