14.0 CHAPTER: ADHAN AND IQAMAH
Adhan is the call to prayer. Linguistically, it is termed as the announcement. Allah(pbuh) says: {And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers.}(Al-Tawbah: 3) In this ayah, Allah announced during the Hajj that He and His messenger were free from association with the idolaters. So the definition in the case of adhan is: the announcement that the prayer is due.
Iqamah is the announcement that the prayer itself is about to begin. Both the adhan and iqamah are from the great emblems of Islam. If the people of a country prohibit the adhan and iqamah from being called, it becomes mandatory for the Muslims to wage war against them. The Prophet(pbuh) used to listen to sounds emanating from a town before waging war against it. If he heard the adhan from the town, he would desist.(Reported by Muslim (2/3-4), Ahmad (3/132), al-Tirmidhi (1618), Abu Dawud (2634) from the narration of Anas ibn Malik. )
Both are fard kifayah (communal obligation) upon resident men for the obligatory prayers.
“Both are fard kifayah”: I.e. If some men carry out this obligation, the rest are spared of the obligation but the acts remain Sunnah for them. However, if no one carries out the obligation, it is a sin upon the community as a whole. In terms of fard kifayah, the emphasis is on carrying out the obligation, not on any individual. Fard al-‘ayn on the other hand places emphasis on the obligation being carried out at the individual level as well.
“Upon resident men”: Not on women, who are permanently spared of this obligation. In fact, they are prohibited from making the adhan or iqamah. Tire obligation is upon residents. Not on the traveller. It is Sunnah for the traveller to make the adhan and iqamah. However, the correct opinion is that it is an obligation upon the resident and the traveller alike.( See al-Insaf ( 1/407). ) The Prophet(pbuh) said: “When the prayer is due, let one of you make the adhan and let the eldest amongst you lead the prayer.”(Reported by al-Bukhari (1/162), (8/11) and Muslim (2/134) from the narration of Malik ibn al-Huwayrith.)
“For the obligatory prayers”: Adhan is mandatory (wajih) for the five daily prayers. Nafl (optional) prayers like tarawih, the prayer asking for rain and the two ‘Eid prayers do not require the adhan. If it is done during these prayers it becomes an innovation. As for the eclipse prayer, an announcement: “assalatu jamiah” (congregational prayer) is made in accordance to the practice of the Prophet(pbuh).(Reported by al-Bukhari (2/50) and Muslim (3/29) from the hadith of Aishah who said, “There was a lunar eclipse during the time of the Prophet who sent a caller to call out; ‘Al-salat al-jami’ah.’ The people gathered and the Prophet led a prayer of two rak’a t (units) with four bows and prostrations.” )
War is waged upon the people of the city if they prohibit these both. Receiving remuneration for calling to prayer is prohibited but receiving money allocated from the baitul mal (state coffer) is not. This is if none comes forward to do it for free.
“War is waged upon the people of the city if they leave these both”: I.e. the adhan and iqamah for they are fard kifayah. If the people of the town persist in banning it, the ruler must wage war against them. This is because they reject a famous symbol and outward ritual of Islam.
“Receiving remuneration for calling to prayer is prohibited”: This is because the adhan is an act of worship. Acts of worship should not be undertaken for worldly gain.
“But receiving money allocated from the baitul mal (state coffer) is not”: The ruler sets aside some amount o f money for the caller o f adhan so that a person will be duty-bound to call it on time for every prayer without fail. This money is also allocated to them as they have needs for themselves and their children. Hence it is acceptable to offer them this amount. It should not be termed as a salary but an allocation from the baitul mal.
“This is if none comes forward to do it for free”: That is, if one volunteers to do it regularly without expecting anything in return, he is given priority for calling to prayers.
The muadhin (caller to prayer) should possess a loud voice, be trustworthy and time-conscious.
These are the traits of a muadhin:
Firstly: He possesses a loud voice. This is so that people can hear him making the adhan. One who is unable to raise his voice is not fit for the job.
Secondly: Trustworthiness with regards to prayer timings. He should only make the adhan when the prayer times are due so as not to confuse the people with regards to their fasting and other acts o f worship. He should not call it earlier. Also he should not delay the adhan beyond the earliest time so as not to bring difficulty to the situation of those who want to end their sahur (pre-dawn meal) and begin fasting. He should also be trustworthy with regards to people’s privacy. Since the call is made from a raised platform if not a minaret tower, he should not peer into people’s houses.
Thirdly: He must be time-conscious by keeping up to date with the timings for the individual prayers and timely in calling the adhan as soon as it is due without delay.
If two men are appropriate for the job, the one better in making the adhan is given priority. Thereafter, the better of the two in the din and intellect. Finally it is decided by those living around the masjid and then lots are drawn.
“If two men are appropriate for the job”: I.e. if several men have the traits of a muadhin, then he who volunteers to do it not expecting anything in return should be given priority. We discussed this earlier on.
“The one better in making the adhan is given priority”: If a volunteer is not available, then the one more skilled in calling the adhan is given priority.
“Thereafter, the better of the two in the din and intellect”: Since this person will be the most trustworthy from them as the Prophet(pbuh) said, “Let the best of you make the adhan.” (Reported by Abu Dawud (590), Ibn Majah (726), al-Bayhaql in al-Kubra (1/426) from the narration of Abdullah ibn Abbas.)
“Finally it is decided by those living around the masjid’: For they will be able to judge whose voice is louder and clearer and which is more audible to them whilst they are within their houses.
“And then lots are drawn”: If two men are equal in respect to all of these traits and qualities, then the muadhin is chosen by drawing lots. The man picked gets to have priority over the other.(Reported by al-Bayhaql (1/428-429) as narrated by Ibn Shubrum ah who said, “There was a stiff competition amongst the men to be the muadhin in Qadisiyah. They deferred to S’ad who drew lots to choose the muadhin.”The chain of narration of this hadith is broken. ‘Abdullah ibn al-Imam Ahmad said in Masa’alah (200), “I asked my father regarding the masjid with two men claiming to be worthy o f calling the adhan. He replied, ‘If both of them have all the traits of a muadhin, then lots are drawn to decide. S’ad did it. If one of them is more worthy, then it is only fair that the other not vie for the job.’ I asked my father, ‘What if one of them is older and has
been coming to the masjid longer while he gives charity to the masjid and helps preserve it?’ He replied, “Then that person is more worthy to call the adhan.'” ) Drawing lots is allowed in Islam if a m atter is indistinguishable. The Prophet(pbuh) did it(Reported by al-Bukhari (3/208,238) and (4/40) and M uslim (8/113) from the narration of Aishah who said, “If the Prophet(pbuh) wanted to make a journey, he would draw lots to decide which wife would accompany him on it.”) like the Prophets before him.
It is fifteen sentences recited from a raised platform. It is recited while in a state of cleanliness and facing the Qiblah. A finger is placed within each ear. [The muadhin remains ] rooted to one spot without movements except the moving of the head to the right and left whilst saying ‘hay’alah’. ‘Assalatu khairun min an-nawm’ is added for the call to fajr prayer. It is said twice.
“It is fifteen sentences”: That is, (i) the takbir (saying, “Allahu akbar”) four times, (ii) saying the testification, Ashhadu an la ilaha illa’llah” (I bear witness that there is no deity besides Allah) twice, (iii) the [second] testification, “ash hadu anna muhammadan rasulullah” (and I bear witness that Muhammad is the messenger of Allah) twice, (iv) saying “haya ‘ala as-salah” (hasten to the prayer) twice, (v) “haya ‘ala al-falah” twice, (vi) followed by the takbir again which is said twice (vii) and finally tahlil (saying, “la ilaha illa Allah”) once. This is the adhan which is well-known and established by the Prophet(pbuh). This has been called from his time until the present day.
The addition “haya ‘ala khair al-‘amal (hurry to the best of deeds) was not established by the Prophet(pbuh). It is in fact an innovation by the Shi’ah sect who also add, “ashhadu anna ‘aliyyan waliuallah ” (I bear witness that Ali is the friend of Allah).
“Recited”: In a flowing manner with deliberately lengthened phrases. The Prophet(pbuh) said to Bilal, “If you call the adhan, make it long and flowing.” (Reported by al-Tirmidhi (195), al-Hakim (1/204), al-Bayhaqi (1/428) from the narration of jabir ibn Abdullah.)
“From a raised platform”: It could be the roof-top or the minaret tower of the masjid, so that it is easily audible to the people. Bilal used to go on the roof-top of a house near the Prophet’s masjid and call the adhan. It used to be the tallest building near the masjid. (Reported by Abu Dawud (519) and al-Bayhaqi in al-Sunan al-Kubra (1/425) from a narration by a women from Bani al-Najjar.)In the present time, this objective is achieved by using microphones and loudspeakers.
“In a state of cleanliness”: It is recommended that the caller of adhan has performed his wudhu and is free of both major and minor impurities.
“Facing the Qiblah ”: Since the adhan is an act of worship, it should be done facing the Qiblah (the direction towards the Kabah in Makkah).
“A finger is placed within each ear”: The index finger is placed in each ear as the Prophet(pbuh) instructed Bilal to do so saying, “It aids to raise the voice.”(Reported by Ibn Majah (710) from the narration of S’ad ibn ‘A’idh. See also Fath al-Bdri by Ibn Rajab (3/552).)
“Rooted to one spot without movements”: From the beginning of the adhan to the end.
“Except the moving of the head to the right and left”: This is the Sunnah(Reported by al-Bukhari (1/163), Muslim (2/56) from the narration of abu Juhayfah who saw Bilal moving his mouth side to side whilst calling the adhan.) as performed by Bilal.
“‘Assalatu khairun min an-nawm is added for the call to fajr prayer. It is said twice”: The Prophet(pbuh) instructed Abu Mahdhurah to add this to the adhan of the fajr prayer.(Reported by Ahmad (3/458) and Abu Dawud (501).) The wisdom behind this is that people tend to be sleeping during the early hours of the morning. It is added as a wake-up call to those sleeping. It is not added to other than the call to fajr prayer.
Iqamah is eleven sentences said quickly. The muadhin also says the iqamah and in the same place, if convenient.
“Iqamah is eleven sentences said quickly”: Unlike the adhan, it is said quickly. This is because the iqamah is meant for those already present in the masjid. Hence there is no need to lengthen it. The Prophet(pbuh) said, “If you call the adhan, make it long and flowing and if you call the iqamah, make it quick.”(Reported by al-Tirmidhi (195), al-Hakim (1/204), al-Bayhaqi (1/428) from the narration of jabir ibn Abdullah.)
The practice of some muadhins nowadays contradicts the above prophetic command. They elongate the iqamah such that it is very much like the adhan.
“The muadhin also says the iqamah”‘. It is a Sunnah that the one who calls the adhan should also call the iqamah. The Prophet(pbuh) said, “Whoever calls the adhan should also call the iqamah.” ( Reported by Ahmad (4/169), Abu Dawud (514), al-Tirmidhi (199) and Ibn Majah (717) from the narration of Ziyad ibn al-Harith al-Sada’iy. ) However, it is permissible for another person to call for iqamah.
“In the same place, if convenient”: I.e. from the same place the adhan was called so that the people are made known o f the iqamah as well. However, if the muadhin may miss the takbiratul ihram (first takhir in prayer) [due to the distance between the minaret tower and the prayer hall for example,] then he should make the iqamah from inside the masjid.
Adhan must be done in sequence and in succession between each sentence, called by a just man even if he pronounces words melodiously or is dyslexic.
The conditions that validate adhan are:
Firstly: It is in sequence. If the sequence is ignored, the adhan becomes impermissible.
Secondly: It is in succession i.e. the sentences should follow one after the other in short order. There should not be long gaps in between each sentence. However, the muadhin can leave a short gap in between phrases to cough or sneeze, take a sip of water or speak a word or two to someone who needs an immediate reply or instruction. For example, the muadhin telling someone to “close the door” or “bring it like this” in a short gap whilst making the adhan. This is allowed if the speech is o f a permissible nature. If he curses or swears whilst calling the adhan, it becomes invalid even if it is short. Similarly verbose speech whilst calling the adhan renders it invalid as it violates the condition of succession.
Thirdly: It is called by a just man i.e. one whose just nature is apparent. The fasiq (one who commits major sins) should not be allowed to call the adhan. This is because the adhan is the announcement and news that the prayer is due. News from a fasiq is not accepted. Moreover, he cannot be relied on to be timely in calling the adhan. It is even permissible for one who has problems pronouncing the words o f the adhan incorrectly and for a dyslexic. The difference between one who pronounces words in a melodious manner and he who is dyslexic is that the latter makes grammatical errors, for example he says, “Allaha akbar” when in fact it should be “Allahu akbar.”
It is acceptable for a child who is mumayiz to call the adhan. A big gap in between adhan and iqamah nullifies it as does the performance of haram acts, even if there is a short gap. It is not permissible before the prayer time is due except for fajr prayer which can be called for after midnight. It is a Sunnah to sit for a while after the adhan of maghrib.
“It is acceptable for a child who is mumayiz to call the adhan”‘. This is because the prayers of a child who is mumayiz (able to distinguish between good and bad) is accepted, so is his adhan.
“A big gap in between adhan and iqamah nullifies it”: This is because it violates the condition of succession.
“As does the performance of haram acts, even if there is a short gap”: For example, the gap in between is used to curse or indulge in vulgar speech.
“It is not permissible before the prayer time is due”: As the objective of the adhan is the announcement that the prayer is due.
“Except for fajr prayer”: However the adhan for fajr prayer can be called before the prayer time is due. The Prophet(pbuh) said, “Verily Bilal calls the adhan at night. So eat and drink until the son of Umm Makhtum calls the adhan.”( Reported by al-Bukhari (1/160), (3/225) and Muslim (3/128) from the narration of ‘Abdullah ibn ‘Amr. Also narrated by Aishah as reported by al-Bukhari (1/161) and Muslim (2/3), (3/129) ) Since people need to awake from sleep and prepare for the fajr prayer, it is permissible to call the adhan before the time is due.
“After midnight”: The adhan of fajr can be called anytime after midnight i.e. once the time for isha prayer lapses. Doing so before midnight is not permissible.
“It is a Sunnah to sit for a while after the adhan of maghrib”: What is the time gap between the adhan and iqamah? This is based on the needs of the masses. If they congregate early for the prayer, then the gap may be lesser than when they arrive late at the masjid for the prayer. The Prophet(pbuh) used to begin the isha prayer if he noticed that his Companions had already gathered for the prayer and would delay its commencement if they were not present in the masjid.(Reported by al-Bukhari (1/147), Muslim (2/119) from the narration of jabir ibn Abdullah.)
Those who congregate for the prayers in the masjid are accorded due compassion so that they get to join the prayer from the beginning by delaying the congregation. However, this compassion should not extend to those who are lazy. The Companions were definitely not among those who were lazy. The maghrib prayer itself should be performed without delay for the Prophet(pbuh) used to hasten the prayer after the adhan, leaving only a short gap before the iqamah was called.( Reported by al-Bukhari (2/74)(9/138), Ahmad (5/55), A bu Dawud (1281) from the narration of Abdullah ibn al-Mughaffal that he heard the Prophet(pbuh) say, “Pray before the maghrib prayer.” Repeating it twice. The third time he said, “Those who wish to do so.” So that people will not regard it as Sunnah. ) The rest of the prayers may be delayed according to the needs of the people. Though it must exclude the needs of the lazy ones.
Whoever combines prayers or prays missed prayers in succession should make the adhan for the first and iqamah alone would suffice for the rest.
“Whoever combines prayers or prays missed prayers in succession should make the adhan for the first and iqamah alone would suffice for the rest”: If a person combines two prayers due to a valid excuse e.g. due to travelling. He should make the adhan for the first of the two prayers and make iqamah for both. This was practiced by the Prophet(pbuh) in Arafah and Muzdalifah (during the Hajj rites). He would ask a companion to make the adhan and then say the iqamah for the first prayer. After that prayer was completed, he(pbuh) would command the companion to say the iqamah and the second prayer was performed.(Reported by Muslim (4/40) from the narration of jabir ibn Abdulllah while describing the Hajj rites of the Prophet(pbuh). He said, “Then the. adhan was called followed by the iqamah. He prayed the zuhr prayer. Subsequently, the iqamah was called again and the ‘asr prayer was performed. He did not pray any other prayer between these two obligatory prayers. He arrived at Muzdalifah and prayed maghrib and ‘isha there with one adhan and two sayings o f the iqamah. He did not pray any other prayer between these two obligatory prayers.”)
Similarly, a person making up the missed prayers should call the adhan and iqamah for the initial prayer and make the iqamah alone for the subsequent prayers until he makes up for all the prayers that were missed.
It is a Sunnah for the listener to repeat the phrases of the adhan quietly and say the hawqalah when ‘Haya ‘ala al-salah’ and ‘H aya ‘ala alfalah’ are said. Once the adhan is completed, the listener should say, “Allahumma rabba ha-dhi ad-da ‘watt at-tam ati iua as-salati al-qaimah.Ati muhammadan al-wasila-ta wa al-fadhilah. Wab’athhu maqaman mahmudan alladhi wa‘adtah.”
“It is a Sunnah for the listener to repeat”: It is recommended that the listener repeat what the muadhin says after each phrase. The only exception is when he says “haya ‘ala al-salah” and “haya ‘ala al-falah” to which the listener says, “La hawla wa la quwata illa billah” (“There is no power and strength besides Allah”).( Reported by al-Bukhari (1/159), Ahmad (4/91, 94), al-Nasa’i (2/25) from the narration of Alqamah ibn Waqas. ) He does not repeat the phrase o f the muadhin in this instance.
“Quietly”: One should not raise his voice whilst repeating the phrases of the adhan.
After the completion of the adhan, salam should be sent upon the Prophet(pbuh) “Allahumma salli wa sallam ‘ala muhammadin.”
“Once the adhan is completed, the listener should say, ‘ Allahumma rabba hadhi ad-da ’wati at-tamati wa as-salati al-qaimah. A ti muhammadan al-wasilata wa al-fadhilah. Wab’athhu maqaman mahmudan alladhi wa’adtah’: “O Allah, the Lord of this perfect call and established prayer. Grant Muhammad the intercession and favour, and raise him to the honoured station You have promised him.”
“O Allah, the Lord of this perfect call”: Which is free of any shortcomings.
“And established prayer”: That is about to begin.
“Grant Muhammad the intercession”: This is the status in Paradise not accorded to anyone else but the Messenger of Allah(pbuh). ( Reported by Muslim (2/4), Ahmad (2/168), Abu Dawud (523), al-Tirmidhi (3614) and al-Nasa’i (2/25) from the narration of Abdullah ibn Amr ibn ‘As who said, “I heard the Messenger of Allah(swt) say, ‘If you hear the adhan, then repeat what the muadhin says and then send blessings upon me for Allah sends ten blessings upon you for doing so. then ask Allah to grant me al-wasilah for it is a status in Paradise which is only accorded to a slave among the slaves of Allah and I hope that I will be the one. Whoever asks al-wasilah for me has secured the intercession.” )
“And raise him to the honoured station that You have promised him”: As mentioned in the following ayah o f the Qur’an: {And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.}(Al-Isra: 79)
By Shaykh Salih ibn Fawzan al-Fawzan
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