Read azan in Russian. Azan and Iqamat (detailed analysis). Doubt nullifying prayer
One of the oldest religions is Islam. It is familiar to almost every person: someone professes it, and someone just heard about it. The Ottoman Empire fought to the last drop of blood not only to increase the territory of its possessions, but also to spread its faith. In the Islamic religion, the word "azan" is a call to prayer. Let's try to figure out why Muslims have been aware of the meaning of this word since childhood, and how the azan is read correctly.
Prophet Muhammad
Despite the fact that there was more than one prophet in the Islamic religion, it is Muhammad who is considered the founder and the last interpreter of the will of Allah. According to legend, one day he gathered his associates for a council in order to decide how the call to prayer should sound. Each offered his own version, which was similar to the customs of other religions: ringing bells (Christianity), sacrifices, burning (Judaism) and others. On the same night, one Sahaba (companion of the Prophet Muhammad) - Abu Muhammad Abdullah - saw in a dream an angel who taught him to read the azan correctly. It seemed incredible, but other companions of the prophet also saw exactly the same dream. This is how it was decided to fulfill the call to prayer.
What is the essence of Islam
In Arabic, the word Islam means obedience. This is what all religion is based on. There are five obligatory precepts that must be obediently fulfilled by a believing Muslim.
- First of all, these are shahadas, which sound something like this: I testify that for me there is no other God but Allah, and Muhammad is his prophet.
- Every day 5 times must be carried out in Arabic with the implementation of certain instructions).
- Fasting is obligatory observed during the period, and the believer does not eat food from sunrise to sunset.
- At least once in a lifetime it is necessary to visit the Kaaba in the city of Mecca.
- And also the last obligatory prescription is a donation to the needy and to the community.
Interestingly, in Islamic countries, religion and the state are very closely linked. For example, before each meeting of the council, it is customary to praise Allah. As a rule, it is very difficult for a non-believing Muslim (kafir) to live among believers, since he can be considered an enemy. If during the azan a person does not repeat the words, then they will definitely pay attention to him and look with contempt. The Quran says that people who do not believe in Allah are enemies and cannot be loved even if they are relatives. Muslims truly believe that one day the day of judgment will come, and everyone will be rewarded according to their deserts.
First muezzin
A muezzin is a minister who calls people to prayer from the minaret (the tower next to the mosque). After the order of performing the azan was approved, the prophet Muhammad ordered a Muslim with a very beautiful voice to memorize these rules. This man was called Bilal ibn Rabah, and he became the first muezzin in the Islamic religion. In addition, there is evidence that Bilal himself added the words “prayer is better than sleep” to the morning azan, and the prophet Muhammad approved of this. Only men can read the call to prayer. In addition, competitions are held in Islamic countries for the best recitation of the adhan. It is so beautiful and mesmerizing that even non-Christians enjoy listening to it.
The Basics of Reading the Adhan
Unique is the fact that in the Islamic faith, even the call to prayer is read according to certain rules and rituals that never change. Azan in Israel is read five times a day, at the same time. Also, the muezzin must face the cubic building (shrine) of the Kaaba, located in the city of Mecca. This is a very important shrine, which is associated with multiple rituals, prayers and, of course, the azan. The text that is read facing the Kaaba is considered sacred.
Also, for example, a Muslim who has died is buried on his right side, facing the shrine, it is also recommended to sleep in this position. The reading of prayers is also associated with this direction, each believer knows approximately exactly where it is located. In addition, the reader of the azan raises his hands approximately to the level of his head, while his thumbs of both hands touch the earlobes.
Adhan text
The call to prayer of the Muslim people consists of seven formulas that must be sounded without fail. No one ever changes adhan. The text goes something like this:
- God is glorified four times: "Allah is above all."
- Shahada is pronounced twice: "I testify that there is no deity comparable to the One and Only God."
- Shahada about the Prophet Muhammad is pronounced twice: "I testify that Muhammad is the messenger of God."
- The call itself sounds twice: "Hurry to prayer."
- Twice: "Seek salvation."
- Twice (if these are the words that Bilal added: "Prayer is better than sleep."
- God is glorified twice again: "Allah is above all."
- And once again the testimony of faith: "I testify that there is no deity but Allah!"
How to Read and Listen to the Call to Prayer
As mentioned earlier, the call to prayer should be read by a man with a very beautiful and resonant voice, holding his earlobes with his fingers. Reading the azan resembles singing a song, the words are pronounced very clearly and in a singsong voice, but according to the laws of Islam, the call should not be like music. Also, when pronouncing certain phrases, the muezzin turns his head to the right, then to the left. The one who listens to the azan, calming the soul, in turn, must repeat almost all the words he hears. The exception is the phrase "There is no Deity but Allah", which is replaced by the expression: "Strength and power only with Allah." And also before the morning prayer, having heard the words: "Prayer is better than sleep," one must answer: "You said what is true and fair."
Azan at home
Many of those who become professing Islam, at a conscious age, are interested in the question: is it necessary to read the adhan at home? After all, this is a call to prayer, but is there any point in calling yourself to prayer? Of course, for believing Christians, the question may seem very strange, but nothing more than an answer to it. Even if the prayer takes place in a house or hotel, it is necessary to read the adhan. This is practically a component of prayer, which cannot be dispensed with. In Turkish hotels, each room even indicates the direction of the Kaaba, where you need to turn when reading the azan.
What is adhan for muslim actually
It would seem that a simple call to prayer, like the ringing of bells in the Orthodox faith, should not raise a special question. But believing Muslims have their own opinion on this matter. The Qur'an clearly states that adhan is the path to Allah's forgiveness and true faith. The power of the call to prayer is so great that without it, prayer loses its meaning. In addition, in the Islamic faith there is such a thing as sunnah - this is the desired duty of every Muslim.
And in the scripture it is said that the adhan is a sunnah that opens the way to Paradise. The call to prayer sounds 5 times a day in each mosque, and the faithful go to it with joy. They believe that the azan, which calms the soul and gives them peace, will surely help in their daily affairs and save them from hell.
Azan for children
A child born into a Muslim family is also a part of this great and strong religion from the first days. Azan for children is a sacrament similar to baptism in Orthodoxy. It is believed that the first words that a newborn should hear is a call to prayer. Of course, for this it is necessary to call the spiritual head. But, despite the fact that the azan in Israel is a frequent occurrence, it is quite difficult to perform this ceremony immediately after the birth of a baby. Most often, the call to prayer for a newborn is read into his ear by the father. Then, after the mother and child are discharged from the hospital, the spiritual head is invited to the house to conduct the ceremony.
This tradition, of course, has its own meaning. First of all, a child from birth is introduced to Allah and taught to praise him. In addition, it is believed that holy words will protect the child from the machinations of the shaitan (devil).
Since every Muslim knows how to read the adhan, reading it in the ear of a son or daughter is not difficult. Perhaps the Islamic faith is so strong precisely because the child is instilled with love and reverence for Allah from birth. It is believed that parents are obliged to raise a child according to the laws of the Koran, and a great responsibility always lies with the head of the family - a man. His duties include providing for the family and its moral principles.
For a true Muslim, ill-bred children or a wife who walks are considered a disgrace. During the adhan, the head of the family must go outside, repeat the words after the muezzin and go to prayer. The woman and the child can stay at home and pray there. However, contrary to popular belief, Muslim women and young children are not prohibited from entering the mosque. Most often, it is for the morning adhan and prayer that the whole family comes. And then they spend the whole day in an uplifted spiritual mood.
Summing up, we can say that the azan is part of the daily rituals of the Islamic peoples. The call to prayer praises Allah and the Prophet Muhammad, and testifies that there is only one God. The Azan sounds five times a day, before each obligatory prayer, and each believer repeats the words of the call to prayer.
During prayer with the jamaat in the mosque, believers can often hear how the special call to prayer, the adhan, is pronounced. In addition, immediately before the start of the fard part the words of the iqamah sound.
Azan is an invocation, a call to prayer of believers, pronounced at a certain time. The roots of this religious term are in the Arabic word "azana", which means the verb "listen, hear, have information", and "uzun", which translates as "ear".
In fact, the adhan should be pronounced five times a day - before each obligatory prayer. Traditionally, the person responsible for this matter, the muezzin, spoke the words of the adhan from the minaret of the mosque in order to notify as many people as possible of the time for prayer. The second call is called iqamat (or qamat, kamyat, iqama). After him, the jamaat gets up directly to perform the prayer.
It is important to understand that the main purpose of the adhan is not only to call on the largest possible number of believers to come to the mosque and pray, but also to make as many people as possible aware of the essence of Islam. That is why, in the era of technological development, special sound amplifiers began to be installed on the minarets of mosques. True, in this case there is a moment associated with a lack of understanding by people in the rest of the world of the Arabic language, which is also characteristic of peoples who are commonly referred to as "ethnic Muslim".
Azan history
The prehistory of how the azan was introduced into the practice of Muslims is curious. The Prophet Muhammad (peace and blessings of Allah be upon him) initially did not pronounce either adhan or iqamah himself. His companion, later Umar (r.a.) saw in a dream how the words of the call to prayer of Muhammad (a.s.) were taught by the angel Jabrail (a.s.). In addition to him, other companions had the same visions, in particular, Abdullah ibn Zayd (r.a.). These people subsequently turned to the Final Messenger of God (S.G.V.), who liked the idea of saying the adhan and iqamah. An important point in this regard was also the fact that the call, which the companions spoke of, was significantly different from what Christians (bell ringing) and Jews (horn sound) practiced for the call.
Saying adhan and iqamat is not a mandatory action (fard or wajib). However, the call to prayer is in the rank of the sunnah muakkada, i.e. action that the Prophet Muhammad, s.g.v. almost never left. If a person does not pronounce the adhan with iqamah when performing prayer individually, there will be no sin on him. This applies to reciting prayers both at home and in the mosque.
How to pronounce adhan and iqamah
In the text of the adhan and iqamat there is a takbir and (a testimony that a Muslim pronounces to prove his faith). Here is a transcription of both calls.
Azan text:
Allahu Akbar (4 times)
(twice)
(twice)
Heie(twice on a slight right turn)
Heiye galaya-l-falyakh(twice on a slight left turn)
As-salayatu khairum-mine-n-naum(twice) - these words are pronounced only before the morning prayer
Allahu Akbar(twice)
Leee ilehe ille-l-lah(once)
Azan text translation:Allah is Great! I bear witness that there is none worthy of worship except Him. I bear witness that Muhammad is the messenger of Allah. Hurry to prayer, hurry to salvation. (Prayer is better than sleep - for morning prayer). Allah is Great! There is no one worthy of worship except Allah.
Iqamah text:
Allahu Akbar(four times)
Ashhadu elleee ilehe illa-l-lah(twice)
Ashkhadu enneee Muhammader-rasuulul-Laah(twice)
Heie(twice, but the head and body are not turned to the right)
Heiye galaya-l-falyakh(twice, but no left turn)
Kad kameeti-s-salayah(twice)
Allahu Akbar(twice)
Leee ilehe ille-l-lah(once)
Phrase "Kad kameeti-s-salayah" translates as "It's time for prayer."
In the mosque, the adhan is usually pronounced by the person who has a beautiful voice. The call to prayer must be read, standing in the direction of Kyibla, in a singsong voice, in contrast to the iqamat, which is pronounced quickly. The muezzin during the adhan raises his hands to the level of the ears, placing the index fingers in the ear, so that the palms touch the side of the face. During the iqamah, the hands of the muezzin are lowered.
Believers listening to the azan inside the mosque should sit quietly and repeat the words of the call to themselves. During the words "Heyie galaya-s-saliakh" Muslims are encouraged to say to themselves the phrase: “La heule ue le kuuette ille bil-l-Lehi-l-Galiyil-Gazyim” (“There is no strength and power, except Allah Almighty and Great”). When the believer hears the words "Heyie galaya-l-falyakh", it is desirable for him to pronounce the expression “Ma shaa-Allahu kyane ue me lam yasha lam yakuun”(“Whatever Allah wills, it will be, and what the Almighty does not will, will not be”).
After the adhan, the following is read dua prayer:
“Allahumma, Rabbah hezihi-d-dagueti-t-tammeti wes-salatil-qaime, ati Muhammadan al-wesilate ue-l-fadylyate ue-b'as-hu mek "omen mehmuden allazi wa'adte-hu, inne-kya la tukhlifu-l-mi'ade".
Translation:“O Allah, Lord of this spoken call and this fulfilled prayer, bring the Prophet Muhammad to al-Wasila and to a high position and direct him to the place of praise, about which You made a promise to him, verily, You never break the promise!”
During iqamat, believers usually do not say anything, but when they say "Heyie galaya-s-saliakh" get up from their seats and line up to perform the obligatory prayer.
Azan is read immediately after the prayer time. Azan is a call for Muslims to read the obligatory prayer. Azan is the announcement of prayer times. The person who gives the adhan is called the muezzin. It is desirable that the muazzin has a beautiful voice. Monotheists read a day, respectively, before each prayer, the azan sounds. Ikamat (kamat) is an invitation to Muslims to obligatory collective prayer. Azan is a sunnah-mu'akkad, close in strength and importance to wajib.
- Allahu akbarul-laahu akbar (2 times)
(Allah above all) - Ashkhadu alla ilyaha illallah (2 times)
(I testify that there is no object worthy of worship except the One God) - Ashkhadu anna muhammadar-rasulullah (twice)
(I testify that Muhammad is the Messenger of Allah) - Haya ‘ala salting (twice)
(Hurry to prayer) - Hayya ‘alal-falah (twice)
(Hurry to the rescue) - Allahu akbarul lahu akbar
(Allah above all) - La ilaha illallah
(There is no one and nothing worthy of following the laws, except following the perfect laws of Allah Almighty)
Ikamat (kamat) with transcription in Russian
Ikamat (kamat) is a call to prayer, pronounced immediately before performing fard prayer (obligatory prayer)
It should be noted that when calling for the morning prayer, after the words: “Haya ‘alal-falyah”, before “Allahu akbar”, the words are added: “Assalatu khairum minan naum! Assalatu khairum minan naum!”
Iqamat words according to the Hanafi madhhab
- Allahu akbarul-laahu akbar (2 times)
(Allah above all) - Ashkhadu alla ilaha illallah (2 times)
(I testify that there is no one and nothing worthy of worship except Allah) - Ashkhadu anna muhammadar-rasulullah (twice)
(I bear witness that Muhammad is the Messenger of God) - Haya ‘ala ssolya (twice)
(Hurry to prayer) - Haya ‘alal-falyah (twice)
(Hurry to the rescue) - Cad camatis-solatu cad camatis-solya
(Prayer begins) - Allahu akbarul-laahu akbar
(Allah above all) - La ilaha illallah
(There is no one and nothing, there is no object worthy of worship except Allah)
Iqamah words according to the Shafi'i madhhab
- Allahu akbarul lahu akbar
(Allah above all) - Ashkhadu alla ilaha illallah
(I testify that there is nothing and no one worthy of worship except the Supreme Lord) - Ashkhadu anna muhammadar rasulullah
(I testify that Muhammad is the Messenger of the One God) - Haya ‘ala salting
(Hurry to prayer) - Haya ‘alal-falyah
(Hurry to the rescue)
Cad kamatis-solyatu cad kamatis-solya - (Prayer begins)
- Allahu akbarul lahu akbar
(Allah above all) - La ilaha illallah
(There is nothing and no one, there is no object of worship who could be worshiped except Allah, since all other "gods" are fictitious idols or are created creations, and it is forbidden to worship the creations of the Almighty)
Five Daily Prayer Times
Reading time of 5 obligatory prayers:
- Fajr (morning prayer) occurs from the moment of dawn until the very sunrise.
- Zuhr (midday prayer) begins after the zenith of the sun until late in the evening.
- Asr (Evening Prayer) occurs from late evening until sunset.
- Maghrib (evening prayer) begins from the moment the sun sets until dusk (when the sky becomes completely dark).
- Isha (night prayer) occurs from the moment of twilight (pitch darkness) to the beginning of dawn.
All these prayers should be recited at the points mentioned above. However, there are exceptions when the association of prayers is allowed. For example, Zuhr and Asr or Maghrib and Isha can be read immediately after each other. You can combine these two prayers when you are traveling, if you are sick, very sleepy, very tired, or if you cannot control your schedule (classes or work). These are the exceptions and should not be the norm.
If you are praying in a Masjid (mosque) in a congregation, under bad weather conditions such as rain, snow, ice, etc., then it is permissible to combine the two prayers.
Virtues of Azan
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When the call to prayer is pronounced, the shaitan retreats, emitting winds with a noise so as not to hear this call, and when the call ends, he (again) approaches. And he retreats during the iqama, and when the announcement of the beginning of the prayer ends, he (again) steps up to stand between the person and his heart and inspire him: “Remember this and that,” which he did not even think about. (before prayer, and he does this) in order for a person to remain (in a similar) position, not knowing how many (rakah) prayers he has performed.
The adhan words are pronounced loudly and slowly. When pronouncing the adhan, the hands are raised according to the madhhab that the reader of the adhan adheres to.
1) Azan is a call to prayer. It is sunnah to pronounce the adhan for the five times prayer, as well as for the Friday prayer.
2) Azan is pronounced only by men. Adhan made by a woman is invalid.
3) When pronouncing the azan, the muezzin should face the qibla.
4) Azan should also be given for the replenishing (kaza) prayer. If the worshiper performs several kaza-namaz at once, he must say the azan for the first kaza-namaz, after which he has a choice: either say the azan for the rest of the kaza-namaz, or confine himself to pronouncing the iqamat.
5) It is sunnah to be in a state of ablution while saying the adhan. However, it is allowed to pronounce the adhan even without a small wudu.
6) It is not allowed to pronounce the adhan for prayer before the start of the time for this prayer.
7) If the azan is pronounced before the prayer time, such azan will not be valid. In this case, the adhan should be repeated.
Azan
اَللهُ أَكْبَرُ
Allahu akbar
Translation: "Allah is great"
(pronounced 4 times)
أَشْهَدُ أَنْ لَّآ إِلٰهَ إلَّا اللهُ
Ashkhadu alla ilaha illallah
Translation: “I testify that none is worthy of worship except Allah.”
(pronounced twice)
أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُولُ اللهِ
Ashkhadu Anna Muhammadar Rasulullah
Translation: “I testify that Muhammad is the Messenger of Allah”
(pronounced twice)
حَيَّ عَلَى الصَّلٰوةِ
Haya ‘alas salah
Translation: "Hurry to prayer!"
(pronounced twice)
حَيَّ عَلَى الفَلَاحِ
Haya ‘alal-falyah
Translation: "Hurry to salvation!"
(pronounced twice)
اَللهُ أَكْبَرُ
Allahu akbar
Translation: "Allah is great"
(pronounced twice)
لَآ إِلٰهَ إلَّا اللهُ
La ilaha illallah
Translation: There is no god but Allah
The muezzin should purify himself of both types of impurity: both small and large. He should climb to an elevated or high place outside the mosque and turn towards the qibla.
(Please note: adhan should not be given inside the mosque)
Turning towards the qibla, the muezzin puts the index fingers of both hands into the ear holes. Then he says the adhan in a loud voice (without shouting).
When pronouncing the words “haya ‘alas salah”, the muezzin turns to face to the right so that his chest and legs are still turned towards the qibla.
When pronouncing the words “haya ‘alal-falyah”, he turns his face to the left in the same way.
During the adhan, pronounced for Fajr prayer, after the words “haya ‘alal-falyah”, the following phrase must be pronounced twice:
الصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ
As-salatu khairum-minan-naum
Translation: "Prayer is better than sleep"
After saying “Allahu akbar” twice, the muezzin should pause long enough for those who hear the adhan to have time to answer (how to answer it will be described later).
In addition to this pause, after “Allahu akbar”, the muezzin should make single pauses after each phrase so that those who hear the azan have time to answer.
iqamat
Iqamat is similar to adhan, but differs from it in the following ways:
1) Iqamah is pronounced inside the mosque, while the adhan is outside it.
3) During iqamah, fingers are not put into the ears, as is the case with adhan.
4) Iqamah is pronounced quickly, while adhan is said slowly.
5) The phrase "As-salatu khairum-minan-naum" is not pronounced during iqamat.
6) During the iqamah for five times prayer, after “haya ‘alal-falyah”, the phrase is pronounced twice:
قَدْ قَامَتِ الصَّلٰوةُ
Komatis salah code
Translation: "Namaz has begun"
7) During iqamah, the face is not turned to the right and left as in the adhan.
8) Iqamat is pronounced when the collective (jamaat) prayer is to begin.
Adhan and iqamah rules
1) For a traveler (musafir), saying the adhan when he performs his prayer is mustahabb (preferably).
2) Azan and iqamah in the mosque are sufficient for all the people of this area. Therefore, if the adhan and iqamah have already been said in the mosque, the recitation of the adhan and iqamat at home will be mustahabb.
3) It is makruh (reprehensible and forbidden) to say adhan and iqamat in the mosque, where joint prayer is performed daily with adhan and iqamat. However, in a mosque where there is no fixed order according to the imam and muezzin, the adhan and iqamah are read by each group or person performing prayers in this mosque.
5) Azan and iqamah are read only for prayers of the category "fard "ayn" (five and Friday prayers).
For those who hear the adhan, it is mustahabb to answer it, i.e. they should quietly repeat the phrases uttered by the muezzin. They answer during the pauses made by the muezzin after each phrase. However, after the phrases “haya ‘alas salah” and “haya ‘alal-falyah” one should say:
لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ
La howla wa la quwwata illa billah
Translation: “There is no power and strength except through Allah”
During the Fajr adhan, after the phrase “as-salatu khairum-minan-naum”, listeners should say:
صَدَقْتَ وَبَرَرْتَ
Sadakta va bararta
At the end of the adhan, the listeners say salawat and the following prayer:
اللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّآمَّةِ، وَالصَّلٰوةِ الْقَآئِمَةِ، اٰتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ وَالدَّرَجَةَ الرَّفِيعَةَ، وَابْعَثْهُ مَقَامًا مَّحْمُودًا الَّذِي وَعَدْتَّهُ، وَارْزُقْنَا شَفَاعَتَهُ يَوْمَ الْقِيٰمَةِ، إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ
Allahumma rabba hazihid-da'watit-tammati, was-salyatil ka-imati, ati Muhammadanil-vasilyata wal-fadylyata vad-darajatar-rafi'ata, vab'ashhu makamam-mahmudanillazi wa attahu, varzukna schafa'atahu yaumal-kyamati, Innakya la tukhliful-mi'ad.
Translation: “O Allah, the Lord of this perfect call and beginning prayer! Bless Muhammad with the utmost closeness to You, grant him perfection and exalt him to the high position You promised! And grant us his intercession on the Day of Judgment. Verily, You do not break the promise.
7) Replying to iqamah is also mustahabb. The answers to the iqamah are the same as to the adhan, and after the phrase “code komatis salah” you need to say the following:
أَقَامَهَا اللهُ وَأَدَامَهَا
Akomahallahu wa adamaha
Translation: “May Allah establish the prayer and make it constant!”
8) It is not necessary to answer the adhan during the following actions:
a. performing namaz;
b. listening to khutbah (Friday, marriage, etc.);
in. during menstruation and postpartum bleeding;
g. during meals;
d. with intimacy.
9) The second azan for Friday prayer should be given inside the mosque in front of the minbar.
10) Adhan by muezzin should be performed while standing. If the azan was given while sitting, it should be repeated. But if the adhan was said while sitting for one's own prayer (not for joint prayer), there is no need to repeat it, although the adhan should not be read without the need to sit.
11) It is mustahabb to close the ear holes with the fingers during the adhan.
12) To pronounce the adhan, being in a state of great impurity, is strictly condemned (makruh-tahrim). Repetition of such adhan is mustahabb.
13) To pronounce iqamat, being in a state of great or small impurity - makrooh-tahrim. But, unlike adhan, repeating iqamah is not mustahabb.
14) It is sunnah to say the phrases of adhan and iqamah in sequence. If a mistake is made in the order of the phrases of the adhan or iqamah, such a mistake should be corrected by repeating in the correct order the phrase uttered in the wrong place.
15) If during the performance of the adhan, the muezzin cannot finish it for any reason (for example, due to illness), repeating the entire adhan again will be a sunnah-muakkada.
16) If the small wudu’ of the person who says the adhan or iqamah is broken, it would be better to complete the adhan or iqamah, and after that perform wudu’.
17) Saying iqamah is the right of the one who said the adhan. But he can give consent to the recitation of iqamah by another person.
18) The muezzin should end the iqamah in the same place where he started it. He should not move from place to place during the recitation of the iqamah.
19) If, after reciting the iqamat, the imam performs the sunnahs of fajr, then the time it takes to complete them will not be considered significant. Therefore, the iqamah does not need to be repeated.
02:38 2016
Prophet Muhammad (peace and blessings of Allaah be upon him) said: “If the time has come for prayer, let one of you read the adhan to you, and the most worthy one will be your imam”[St. X. al-Bukhari and Muslim. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2, p. 33].
Wishing to show how reading the adhan is a manifestation of piety and an encouraged deed, the Prophet emphasized: “If people knew how much sawab [Sawab (Arabic) - reward] [is] in reading the azan and standing in the front row during prayer, and [they] would not find another way to grant this right to one of them not otherwise than by lot, then they would have resorted to this ”. [Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See: An-Nawawi Ya. Riyad as-salihin. S. 386, Hadith No. 1032]
Reading the azan and iqamat in the mosque before Friday and the five obligatory prayers is for men the “sunnah of the muakkyad” [That is, the performance of both the azan and the iqamat is necessary at the level of the sunnah.]. Failure to pronounce them before prayer is reprehensible, but not sinful.
As for prayer during an eclipse of the sun, the “Taraweeh” prayer, as well as festive and funeral prayers, when they are performed collectively, instead of the adhan, “as-salatu jami’a” is pronounced (الصَّلاَةُ جَامِعَةٌ) . Reading adhan and iqamat by women is not welcome. [This applies to the Hanafi madhhab, whose scholars base their opinion on the hadiths, in which this is condemned. Shafi'i scholars, while agreeing that the reading of the adhan by women is undesirable, allow the possibility of a quiet reading of the iqamat by women and consider this desirable (sunnah). See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh: In 8 vols. T. 1, p. 541; He is. Al-fiqh al-islami wa adillatuh: In vol. 11, vol. 1, p. 694; vol. 2, p. 991, 1194, 1195]
Azan is a notification of the time of prayer and a call to perform it. It is pronounced loudly immediately after the appropriate time. Reading the azan, based on the provisions of the Sunnah, raises the hands to the level of the ears so that the thumb touches the earlobe. [“Indeed, Bilal [the first muezzin in history] read the adhan, touching his ears with his thumbs” (hadith from Abu Jahifa; sv. h. al-Bukhari and Muslim); “The Prophet ordered Bilal to put his thumbs to his ears and said: “This way you will be heard better”(hadith from ‘Abdurahman ibn Sa’d; sv. h. Ibn Maja and al-Hakim). See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1, p. 547; ash-Shawkyani M. Neyl al-avtar. T. 2, p. 47, hadith no. 497.]
If the adhan was read in the mosque of the city or district, it is not necessary for people who did not come to the mosque to read it in apartments and houses. In this case, it is enough to read only the iqamah. Ulim (theologians) of all madhhabs agree on this, except for the Shafiite. According to the Shafi'i theologians, reading the adhan even in this case is desirable.
It is obligatory for those who hear the adhan to repeat to themselves what is said by the muazzin (calling to prayer) [So the scientists of the Hanafi madhhab believe. The rest of the theologians speak of the desirability of repeating the words of the adhan.], and the iqamat is desirable. The exceptions are the words “haya 'ala ssala” and “haya 'alal-falah”, when pronouncing which those listening to the azan should say “la hawla wa la quwwata illa bil-lyakh” (“there is no true power and no true strength, except with the Almighty Lord”), and after the words “kad kamatis-sala” - say “akamahe llahu wa adamahe” (“let the prayer be performed and constant”). [See, for example: Ash-Shavkyani M. Neil al-avtar. T. 2, p. 53-55, hadith no. 503 and no. 504.]
At the end of the adhan, both the one who read and the one who heard it say the following dua:
“Allaahumma, rabba haazihi dda‘vati ttaammati wa ssalyatil-kaaima. These muhammadanil-wasilyata wal-fadyla, vab‘ashu makaaman mahmuudan allazii ve‘adtakh, varzuknaa shafa‘atahu yavmal-kyayama. Innakya laya tukhliful-mii‘aad”.
اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ القَائِمَةِ ،
آتِ مُحَمَّدًا الْوَسيِلَةَ وَ الْفَضيِلَةَ وَ ابْعَثْهُ مَقَامًا مَحْموُدًا الَّذِي وَعَدْتَهُ ، وَ ارْزُقْنَا شَفَاعَتَهُ
يَوْمَ الْقِيَامَةِ ، إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ .
Translation: “O Allah, Lord of this perfect call and beginning prayer! Give the Prophet Muhammad "al-wasily" [Al-wasily is one of the degrees in Paradise.] and dignity. Grant him the promised high position. And help us take advantage of his intercession on the Day of Judgment. Verily, You do not break the promise!”
Ibn ‘Amr narrates the following words of the Messenger of the Lord: “If you hear a muazzin, then repeat what he says. Then ask the Lord to bless me. Truly, whoever asks for one blessing for me, the Lord gives ten. After that, ask for me "al-wasily" - a degree in Paradise, which is awarded to one of the servants of the Almighty. I wish to be him. Whoever asks for me “al-wasily”, he will gain my intercession [on the Day of Judgment]”. [The hadith is given in four of the six sets of authentic hadith. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2, p. 56, hadith no. 506.]
It is desirable to read the du‘a between the adhan and the iqamat. Prophet Muhammad (peace and blessings be upon him) said: “A prayer made between the adhan and the iqamah will not be rejected.” He was asked: “What should we turn to the Lord with?” The Prophet replied: “Ask the Almighty for forgiveness and well-being in both worlds”. [Hadith from Anas ibn Malik; St. X. Abu Dawud and at-Tirmidhi. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1, p. 557; an-Nawawi Ya. Riyad as-salihin. S. 388, hadith no. 1040.]
Hukmah of Iqamat
Scholars disagree on this and we are of the opinion that this is Sunnah muakkada (a highly desirable, but not obligatory action).
Imam Ibn Abdul Barr said: "Whoever forgot to make an iqamah, there is nothing on it, and whoever left it intentionally, did not spoil his prayer, but acted badly, leaving a very desirable action from the Sunnah prayer, and let him ask for forgiveness from Allah" see " Al-Kafi", 83.
One of the arguments for desirability is that the Prophet (peace be upon him) did not order him to make an iqam while teaching a badly prayed faithful prayer. Therefore, according to this opinion, iqama is a very desirable action and it is wrong to leave it, but the prayer of the one who left remains reliable, and he acted badly. Allah knows best.
Should I repeat the azan heard on the radio or TV or through the Internet?
Yes, repeat, there is no problem if it is adhan live. But if it's a record, then there's no need to repeat it. If the voice of the muazzin is only a recording, then you do not need to repeat after him, but if he gives the adhan right now and you hear it, then repeat it. And our muazzin gives the azan and you hear it at that moment.
Sheikh Abdul Aziz ar Rojihi, see al-Iana al-uzma, 357
Is iqamah a condition for prayer?
Ikoma for prayer is the fard of kifaya as well as the adhan. And there is no iqam except for farzes" Fatwa 6914
For a person alone to pronounce iqamah is not a wajib, but a sunnah, and it does not depend on oneself or aloud.
Muezzin
Muezzin - a Muslim who loudly announces the time of the next obligatory prayer. This announcement is called adhan (announcement). The adhan announcing the beginning of prayer is pronounced by the muezzin at the appropriate time, determined by the prophet Muhammad (peace and blessings of Allah be upon him). The first muezzin of Islam was Bilal (May Allah be pleased with him). This duty was entrusted to him by the Prophet Muhammad (peace and blessings of Allah be upon him). In addition to him, one of the first muezzins was Abdullah ibn Umm Maktoum (May Allah be pleased with him).
Muezzins, as a rule, have a beautiful voice and pronounce the azan in a special melodic form. There are different opinions regarding the possibility of receiving material remuneration for their work. Most ulema believe that this is possible if the muezzin is in need.
Muezzins must be adult Muslims who are of sound mind. Although the pronunciation of the azan by minor boys is also allowed. The pronunciation of the adhan in a state of ritual impurity (junub), in a state of intoxication, by a woman who commits great sins (kabair) is undesirable (makruh). It is highly desirable (mustahabb) that the muezzin be a sincere servant of Allah, a righteous person and have a beautiful, sonorous voice. It is also desirable to give the azan from a certain elevation, while turning your face in the direction of the Kaaba (Qibla).
Should a woman give adhan?
Came to "Mugni al-Muhtaj": Imam Nauawi says in Minhaj at-Talibin: "It is desirable for women to make iqamat."
Sharh Khatib ash-Shirbini: "The fact that one of them will make it."
Imam Nauawi: “But not the adhan (i.e. in its usual form, with a raised voice) in a more reliable opinion (in the Shafi’i madhhab).”
Sharh: “Because. when a woman gives adhan, she is afraid of raising her voice, and this causes fitna (temptation). And those present rise from the iqamat, and there is no raising of the voice in it, as in the adhan.
In the second opinion: It is advisable to give one of the women both the adhan and the qamat.
In the third opinion: Neither adhan nor iqamah is done ...
And if in the first opinion (which says that the adhan is not given), then if one of them gives silently, it will not be makrooh. this is dhikr to Allah, or it will be heard that only those women who are nearby will hear.
See Mughni al-Muhtaj 1\210
And from the above, it becomes clear that it is possible to give adhan to a woman, on the condition that only those women with whom she prays hear her voice.
And in order to arrange fitnas on this occasion, this is even completely wrong, since there is a disagreement about the desirability of adhan for women, and not that it is a wajib.
1) As for the legend from Aisha, Sheikh Albani says that his chain is not bad or good.
2) And also comes from Aisha what she said: We read namaz without iqamah. And as Sheikh Albani said that the hadith is good.
And the sheikh narrated the words of Imam al-Bayhaqi:
“And if this is reliable (i.e., where it says “without ikamah they read prayers”) along with the first, then there is no contradiction in them from permission to do sometimes, and leaving it another time with an explanation of what you can do.
Silsila daifa #879
About the dignity of Azan
1033 - It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - If people knew about (the reward that awaits those who pronounce the words) adhan and (located in) the first row (during common prayer) and, apart from casting lots for arrows, did not find another way (in order to decide who will pronounce words of adhan and who will take places in the front row), then they would definitely resort to this! If they knew about that (reward that awaits) who comes to prayer early, then they would rush to her in a race! And if they knew about that (reward that awaits those who take part in common) evening and morning prayers, they would definitely come to (these prayers in the mosque), even if they had to get (there) by crawling! al-Bukhari 615, Muslim 437.
1034 - It is reported from Mu'awiya that the Messenger of Allah (peace and blessings of Allah be upon him) said: "On the Day of Resurrection, the muazzins will have the longest necks of all people."[Commentators give different explanations for these words: perhaps the point is that they will strive to the greatest extent for the mercy of Allah Almighty; it is possible that on the Day of Resurrection, when the sweat will flood the people and rise to the level of their ears, the necks of the mu'azzins will be the longest; perhaps it means that the mu'azzins will be among the leaders of the Muslims, since the Arabs called their leaders and other influential people long-necked] Muslim 387.
1035 - ‘Abdullah bin ‘Abd ar-Rahman bin Abu Sa’sa’a narrated that Abu Sa’id al-Khudri said to him: - Truly, I see that you love the sheep and the desert, and when you are with your sheep (or: ... in your wilderness) and begin to pronounce the call to prayer, pronounce it louder, for, verily, whoever hears (voice) muazzina, whether it be a jinn, a man or any other (creature), they will bear witness to it on the Day of Resurrection.
Abu Sa'id said: - I heard this from the Messenger of Allah (peace and blessings of Allah be upon him) al-Bukhari 609.
1036 - It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - When the call to prayer is heard, the shaitan retreats, emitting winds with a noise so as not to hear this call, and when the call ends, he (again) approaches. And he retreats during the announcement of the beginning of the prayer /ikama/, and when the iqama ends, he (again) steps up to stand between the person and the soul [It is possible that in this case the soul means the heart.] him and say to him: “Remember this and remember that” - what he did not (think) remember (before prayer, and the shaitan does this) so that the person remains (in a similar position), not knowing how much ( rak'ats) prayers he performed. al-Bukhari 608, Muslim 389.
1037 - ‘Abdullah bin ‘Amr bin al-’As narrated that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say: - When you hear the call (to prayer), say the same thing that says (muazzin), and then call on me the blessing of Allah, for, truly, who did it once, Allah will bless ten times for it. Then turn to Allah with a request (to lead) me to “al-wasila” [“Al-Wasila” is a means; way. This word is also in the Koran, where it is said: - O those who believe! Fear Allah and seek a means (approach) to Him and put all your strength in His path so that you prosper. (“Meal”, 35.], which is such a position in paradise that only one of the slaves of Allah should occupy, and I hope that I will be this slave, but for the one who asks for “al-wasil” for me, (my) intercession will become obligatory. Muslim 384.
1038 - It was narrated from Abu Sa'id al-Khudri that the Messenger of Allah (peace and blessings of Allah be upon him) said: - When you hear the call to prayer, repeat what the muazzin says. al-Bukhari 611, Muslim 383.
1039 - It was narrated from Jabir bin ‘Abdullah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - On the Day of Resurrection, my intercession will become obligatory for the one who, having heard the words of the adhan, will say: “O Allah, the Lord of this perfect call and this ongoing [Possible translation: ... prayer, which will be performed in this form in the future, will not change and will not be cancelled.] prayers, bring Muhammad to “al-wasila” and a high position [Meaning such a position that the servant of Allah is worthy to occupy in the full sense of the word, in other words, the best of His servants, which is the prophet Muhammad (peace him and the blessings of Allah)] and guide him to the place of meritoriousness [Implying that a person who occupies such a place is worthy of all praise.] that You promised him!” / Allahumma, Rabbah hazihi-d-da'wati-t-tamma wa-s-salati-l-qaima, ati Muhammadan al-wasilya wa-l-fadyl wa-b'as-hu makaman mahmudan allazi wa'adta-hu !/ al-Bukhari 614.
1040 - It was narrated from Sa'd bin Abu Waqqas that the Prophet (peace and blessings of Allaah be upon him) said: - To the one who, having heard the words of the adhan, says: “I testify that there is no god but Allah alone, who has no partner, and I testify that Muhammad is His slave and His messenger; I am pleased with Allah as the Lord, Muhammad as a messenger, and Islam as a religion ” / Ashkhadu alla ilaha illa-llahu wahda-hu la sharika la-hu wa ashhadu anna Muhammadan ‘abdu-hu wa rasulu-hu; Radytu b-Llahi Rabban, wa bi-Muhammadin Rasulyan wa bi-l-islamy dinan / - his sins will be forgiven. Muslim 386.
1041 - It is narrated from Anas that the Messenger of Allah (peace and blessings of Allah be upon him) said: - A prayer (with which they turn) to Allah between the adhan and iqama is not rejected. Abu Dawud and at-Tirmidhi, Sahihul Jami' 3408, Irua 224.
Prayer / du "a / to Allah after the completion of the adhan
356 (614). Jabir bin Abdullah (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “On the Day of Resurrection, the right to my intercession will be given to the one who, after hearing the words of the adhan, will say: “O Allah, Lord of this perfect call and this ongoing prayer, bring Muhammad to Vasil ["Vasil" is the name of the highest level of paradise, intended only for prophet, may Allah bless him and grant him peace.] and a high position [Meaning such a position that the servant of Allah is worthy to occupy in the full sense of the word, in other words, the best of His servants, which is the prophet Muhammad, may Allah bless him and welcome . ] and guide him to a place of praise[ It is understood that a person who occupies such a place is worthy of all praise. ] that You promised him!/ Allahumma, Rabba hazikhi-d-yes "wati-t-tammati wa-s-salati-l-ka" imati, ati Muhammadan al-Vasilyata wa-l-fadylyata wa-b "as-hu makaman mahmudan allazi wa" adta -hoo!/"".
Entering the mosque, I heard the second call for morning prayer, iqama. However, I performed two rak'ahs of the sunnah and only then stood behind the imam. Did I do the right thing or should I read the sunnah after the prayer after sunrise?
It is not allowed for anyone who came to the mosque and heard the second call to prayer to read something from the additional prayers or the greeting of the mosque. He needs to join the prayer of the imam. In a hadith narrated by Imam Muslim, it says: “There is no prayer other than the prescribed one if the iqamah has been recited.”
This hadeeth is common to all prescribed prayers. If, after performing the morning prayer, a person wants to read the Sunnah that he missed, then he can do it right away, or he can leave it until the time the Sun rises, and this is better, because. Several hadiths of the Prophet (peace and blessings of Allaah be upon him) point to this. Ibn Baz.
The erroneous opinion that only the one who said the adhan is obliged to pronounce the iqama
There is no indication of this in the Sunnah! The only thing that serves as a basis for this is an unreliable hadith: "He who performs the adhan, performs the iqama." He is brought by Abu Dawud and at-Tirmidhi. This hadeeth is narrated from al-Afrika, who is a weak narrator. Imam Ahmad said: "I do not write down the hadiths of al-Afrika." He was also considered unreliable by Yahya ibn Sa "id al-Kattan, Sufyan al-Sauri, al-Bayhaqi, al-Bagawi, and others. See" al-Silsilya ad-da'ifa wal-maudu "a" 35.
Sheikh al-Albani, in a footnote to this hadith, said: “Among the bad traces of this weak hadith is that it is the cause of disputes between the prayers, as it happened more than once! of those present wants to perform iqam, then someone will necessarily prevent this, relying on this hadith.And this miskin does not know that this hadith is weak and that it cannot be attributed to the prophet (peace and blessings of Allah be upon him), not to mention the fact that through this hadeeth, to prevent people from approaching the command of Allah, and this is to say iqama! Imam Ibn Hazm said: "It is permissible to say iqam not to the one who said the adhan, since there is no reliable indication of the prohibition of this!" See al-Muhalla 329.
Salavat after adhan
Salawat” on the Prophet (peace and blessings of Allaah be upon him) aloud immediately after the Azan, which looks like a continuation of it.
They asked Ibn Hajar al-Haytami [Shihab ad-din, Ahmad ibn Muhammad ibn ‘Ali ibn Hajar, Haytami, Ansari, as-Saadi, ash-Shafi'i. A well-known scholar of the Shafi'i madhhab, Imam of the Shafi'is in his time. Born in Egypt in 909 and died in 973] ash-Shafi'i about “salavat” immediately after Azan in its widespread form. He replied: "The basis is from the Sunnah, but the method of reciting the bid'ah (innovation)." “Al-Fatawa al-fiqhiya al-Kubra” 1/131.
Mistake in pronouncing adhan or iqam
They asked about the one who left something from the words of the adhan or iqamat, the answer was: "Who left something from the words of the adhan or iqamat out of forgetfulness, and if a little time has passed, then you need to say what you missed and complete the adhan with that But if a lot of time has passed, then you need to repeat the adhan in full.If you repeat the adhan and iqama at once, then there is no problem.
Imam an-Nawawi said, rahimahullah: “If you left some words from the adhan, then you need to say what you left, even if after (adhan). If you repeat it, then it is closer.”
What is the ruling if the muazzin forgot the words in fajr prayer?
“If the muazzin forgot the words from the adhan, then remembered during the adhan, then he must say these words, even if after the remaining words of the adhan. And if he remembered it later (i.e. after the expiration of time), then it is necessary to repeat the azan in full. If there is another mu'azzin (in this area), then the obligation is removed, i.e. azan - fard kifaya" (see "fatawa lajnatu ad-daima", 5/61)
They asked Sheikh ibn Jibriin, rahimah Allah: - If you forgot the muazzin words "as-salatu khairun minan-naum" in the Fajr prayer, should he repeat the adhan?
He replied: “If you remembered it right away, then you need to add these words, i.e. "as-salatu khairun minan-naum". If, however, he remembered this after the expiration of a long time, then there is no need to compensate, because. this is from the sunan adhan, and because of this the whole adhan is not repeated.
Is the adhan and iqamah read alone?
From ‘Uqba ibn ‘Amir, who heard that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Your Lord, Great and Exalted, is surprised at the shepherd of sheep on the top of the mountain, who performs the azan, and then performs a prayer, and Allah Almighty says: “Look at this My servant! He gives the adhan, then he says the iqamat, fearing nothing, and he will be forgiven, and he will enter Paradise!» This hadith is cited by Imam Ahmad, 17478, where Sheikh Shu'ayb al-Arnaut called him sahih, also by Abu Dawood, 421 and others. Sheikh al-Albani confirmed its authenticity.
Ibn al-Mundhir said in al-Awsat (3/60): “I love it when the adhan and iqamah are given to those who pray alone, and it is allowed for him to say iqamat without adhan, and even if he prays without adhan and iqamat , then he does not need to repeat it. And I preferred the adhan and iqamah for the one who prays alone, following the hadith from Abu Sa'iy al-Khudriy, since I believe that the adhan was not imputed only for the jama'at, so that they would gather, as well as besides this other . For the Messenger of Allah, peace and blessings of Allah be upon him, ordered Malik abn al-Khuayris and his uncle's son to perform the adhan, and there was no jama'at with them for their adhan and iqamah.
From 'Abdullah ibn Rabiy'a, it is transmitted: “That he was with the Messenger of Allah, peace and blessings of Allah be upon him, on the way, and heard the voice of a man who performed the adhan and repeated what the muazzin said, then said:“ Verily this is the shepherd of the sheep, or the one who has moved away from his tribe (his family).” And we looked, and it turned out to be a shepherd.” Imams an-Nasai, 664, 665, Abu Daud, 641, cite the hadith. Sheikh al-Albani confirmed its authenticity.
From Malik ibn al-Khuayris, may Allah be pleased with him, who told that two people came to the Messenger of Allah, peace and blessings of Allah be upon him, and said that they wanted to go on a journey. And the Messenger of Allah, peace and blessings of Allah be upon him, said to them: “If you go out, then perform the adhan, then say iqamah, then let the eldest of you stand as imam”. Narrated by Imam al-Bukhari, 630.
Abu ‘Isa at-Tirmidhi (may Allah have mercy on him) said: “Most of the scholars acted in accordance with this. They chose the azan on the way, some said that the iqamah is enough, because. azan for those who want to gather people. However, the first opinion is more correct, and so said Ahmad and Ishaq.
Sheikh al-Albani, may Allah have mercy on him, said in “Tamamul-minna”, (1/144): “This manifestation of religion, like the adhan, is not specified only by the jama’at, however, on every prayer, the adhan and iqamat. But if the worshiper is in the jama’at, then the adhan and iqamat of the mu’azzin are sufficient for him.
Sheikh ibn Baz, may Allah have mercy on him, to the question: “Sometimes I perform the fard prayer alone, because there is no mosque near me, is it obligatory for me to perform the adhan and iqamat, or is it permissible to pray without adhan and without iqamat?
He replied: “It is Sunnah to perform adhan and iqamah. As for wajib, there are disagreements among scientists. However, better and closer (to the correct understanding) is the performance of both adhan and iqamah, taking into account the universality of the arguments. It is also a duty for you to pray in the jama'at, if possible. If you found a jama'at or heard a call to prayer in a mosque, then wajib answer the muazzin and visit the mosque with the jama'at. If you have not heard, and there is no mosque near you, then it is Sunnah to give you adhan and iqamat. "Majmu'ul-fatawa li Sheikh ibn Baz, 10/238).
There is also a statement about the disapproval of leaving the adhan and iqamat
Imam ash-Shafi'i said, may Allah have mercy on him: “If a Muslim left both the adhan and the iqamat being alone, or in the jama'at, then this is reprehensible (makruh), but he does not need to repeat the prayer if he performed it without adhan and iqamah. See the book al-Umm by ash-Shafi'i, chapter: "Azan and iqamat for uniting prayers."
Also, Sheikh Fauzan, may Allah preserve him, in "Mulahhas al-fiqhiya", said: "Azan and iqamah are an obligation that if one performs, others are not obliged to perform (فرض الكفاية), and there is no sin on these others."
When is adhan obligatory?
There are some disagreements among jurists about the obligation of adhan. Abu Hanifa and ash-Shafi‘i considered the adhan to be a desirable prescription. Ahmad and Malik considered the announcement of the adhan obligatory, and several hadith testify in favor of this. In particular, Imam Ahmad narrated from the words of Abu ad-Darda that the Messenger of Allah said: “If three people live in the same village, but do not call for prayer and do not pray together, then Satan has taken possession of them. Stay with the Muslims, because the wolf devours the sheep that has strayed from the flock. Al-Albani called it a good isnad.
According to most scholars, adhan is a collective obligation, i.e. if some Muslims called for prayer, then others are exempted from this obligation. This opinion seems to us the strongest.
In what cases are Muslims required to announce the adhan?
First of all, the azan is announced before the collective prayer, so that the Muslims have time to gather for it. If a person prays separately, then for him the announcement of the adhan is desirable, but not obligatory. The Prophet is reported to have said: “If the time of prayer finds a man in the desert, let him perform ablution. If he finds no water, let him cleanse himself with sand. If after that he announces the beginning of prayer, then two angels next to him will pray with him. If he calls for prayer, and then announces its beginning, then so many warriors of Allah will pray for him that it will be impossible to embrace them with a look. This hadeeth was narrated by ‘Abd al-Razzaq and al-Bayhaqi from the words of Salman. Shaykh al-Albani called it authentic according to the requirements of six authoritative experts on hadith.
Secondly, the azan is obligatory only for men, and if only women gathered for a collective prayer, then they are not obliged to proclaim the azan. Sheikh Muhammad al-‘Uthaymeen believed that before a collective prayer, it is desirable for women to declare only iqamat.
Thirdly, the azan must be announced before obligatory prayers, and it is advisable to do this at the beginning of the time allotted for prayer. Al-Bukhari and Muslim reported from the words of Malik b. al-Khuwayrisa is a long hadeeth which quotes the words of the Prophet: “When the time of prayer finds you on the way, let one of you call for prayer, and the elder lead him”. Ibn Maji's Sunan narrates that Bilal was in a hurry with the adhan when it was time for prayer, and sometimes postponed the iqamah.
It follows from the hadiths that the adhan is also proclaimed when compensating for the obligatory prayer, missed for a good reason. Muslim narrated from the words of Abu Qatada the story of how during one of the campaigns the Prophet and Companions overslept the dawn prayer and woke up only after sunrise. Then the Prophet ordered Bilal to announce the adhan and canceled the prayer in the same way as he prayed at the usual time. But if a group of Muslims overslept the dawn prayer and woke up only after sunrise in a city or village where the azan had already been announced, then they should not proclaim the azan, because this is a collective duty. And Allah knows best about it.
When the iqama is pronounced, the muezzin says to Salawat: “Allaahumma salli ‘ala Muhammad wa ‘ala aalihi wa sahbihi wa sallim, Allaahu akbar Allaah akbar.” Is this Sunnah?
Answer: All praise be to Allah. It is imperative for one who wishes to perform worship to learn the rules regarding worship and how it is performed from the Sunnah of the Messenger of Allah (peace and blessings of Allaah be upon him) so as not to worship Allah in an ignorant manner.
Allah can only be worshiped in the way He has prescribed. And if the worship is in a form different from that prescribed by Allah and His Messenger (peace and blessings of Allah be upon him), then such worship will be rejected, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever does a deed not in accordance with our deed (i.e. with Islam), he will be rejected”(Muslim 1718)
And the innovation in iqama refers to what was mentioned in the question, when the muazzin performs salawat during the pronunciation of iqam. This action is an innovation (bidat) that was not carried out by the Prophet (peace and blessings of Allaah be upon him) or his companions.
Shaykh Jamaal al-Deen al-Qaasimi pointed out that this is an innovation in his book Islaah al-Masaajid min al-Bida’ wa’l-‘Awaa’id, page 134.
Some adabs related to adhan
Insert your fingertips into your ears
The proof of this is the following hadith from Abu Juhaifa, who said: “I saw Bilal put his fingers in his ears during the adhan.” Ahmad 4/308, at-Tirmidhi 197. Imam Abu Isa at-Tirmidhi, al-Hakim, Hafiz al-Dhahabi and Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, how exactly and which fingers are not specified and there is no indication of this, as Hafiz Ibn Hajar said. See Fathul Bari 2/116.
Imam Abu Isa at-Tirmidhi said: "It was based on those who had knowledge, who considered it desirable for the muazzin to put his fingers in his ears during the adhan." See "al-Jami" 1/115.
As for the message: "Ibn Umar did not put his fingers in his ears during the adhan" al-Bukhari 1/146, this does not indicate the undesirability or incompetence of this act. As Sheikh al-Albani said in such a situation, the rule comes into play: "The affirmative is given preference over the one who denies." Bilal's act clearly has the position of marfu", i.e. what is from the prophet (peace and blessings of Allah be upon him), since Bilal was a muazzin appointed by the prophet (peace and blessings of Allah be upon him), and it is unlikely that he would have done or contributed anything in adhan without his knowledge, whereas the act of Ibn Umar does not have the same position.
Do not charge the muazzin for the adhan
Uthman ibn Abil-‘Ass said: “The last thing that the Messenger of Allah (peace and blessings of Allah be upon him) bequeathed to me is not to appoint a muazzin who will set the payment for the adhan.” Abu Dawud 531, an-Nasai 1/109, Ibn Majah 714. Imam Abu Isa at-Tirmizi, al-Hakim, Hafiz al-Dhahabi and Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, if the muazzin did not ask or want any payment for his adhan, but he was given something, he can accept it, in accordance with the words of the prophet (peace and blessings of Allah be upon him): “If you are given property for which you are not responsible and which you do not beg, then take it. Otherwise, do not seek to acquire this property.. Muslim 2/175.
Perform adhan while having wudu
There is no disagreement among scholars that it is desirable to perform adhan with ablution, since adhan refers to the remembrance of Allah. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, I do not like to remember Allah without purification.” Abu Dawud 1/44, Ibn Majah 350. Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, the desirability of this does not indicate the obligatory presence of ablution for pronouncing the adhan. As for the hadeeth from Abu Hurayrah: “Let no one give adhan except the one with ablution”, which Imam at-Tirmidhi 1/389 cites, then it is weak. In the chain of narrators of this hadith, there is Mu'awiya ibn Yahya, who is weak, as reported by Hafiz Ibn Hajar. Also, Imam at-Tirmidhi said that Zuhri, from whose words this hadith is transmitted, did not find Abu Hurairah, who transmitted the words of the prophet (peace and blessings of Allah be upon him).
Regarding this, the words from Abu Hurairah himself are also transmitted: “Let only the one who with ablution calls to prayer.” However, this message is also false. Sheikh al-Albani said: “Both messages from the Prophet (peace and blessings of Allaah be upon him) and from Abu Hurairah are unreliable, because their isnads are interrupted.” See as-Samrul-mustatab 1/97.
Turn towards the Kaaba
Majma" ibn Yahya said: "When I was with Abu Uamama ibn Sahl, he performed the adhan, turning towards the Qibla" as-Siraj in "al-Musnad" 1/23. Isnad reliable.
Imam Ibn Qudama said: “It is desirable to perform the adhan towards the Qiblah, and we do not know about this disagreement. Indeed, the mu'azzins of the prophet (peace and blessings of Allah be upon him) performed the adhan, turning towards the Kaaba ”See al-Mugni 1/438.
Perform adhan standing only if there is no reason for it
In a hadith from Abdullah ibn Zaid, it is reported that when the fivefold prayer was made obligatory, and people were thinking about how to call people to it, he saw in a dream that people should be called to prayer with a voice. After he told the Prophet (peace and blessings of Allah be upon him) about this, he ordered to do so, saying that this was a prophetic dream. So in this very dream it says: “And I saw a man offering adhan while standing”. Ahmad 5/232, Ibn Abu Shayba 1/203. The authenticity of the hadith was confirmed by Imam al-Bukhari, at-Tirmizi, an-Nawawi and many others.
Imam Ibn al-Mundhir said: “All those from whom the knowledge was transmitted unanimously that it is Sunnah to perform adhan while standing!” See al-Ijma' 42.
Many scholars condemned the performance of the adhan while sitting, among them Imam Malik and al-Awza "i. See" al-Awsat "3/46.
However, if there is a reason for this, then it is not a problem for the muazzin to perform the adhan while sitting. Hasan al-Basri said: "I saw how Abu Zayd, who was a companion of the Messenger of Allah (peace and blessings of Allah be upon him), performed the azan while sitting, because his leg was injured in the path of Allah." al-Bayhaqi 1/392. Shaykh al-Albani called the isnad good.
Perform adhan from a high place
A woman from the Banu Najar tribe said: “My house was the highest of those that surrounded the mosque, and Bilal gave the azan from the roof of my house” Abu Dawud 1/117. Imam Ibn Daqiqul-Idd, hafiz Ibn Hajar and Sheikh al-Albani confirmed the authenticity of the hadith.
Hafiz Ibn Hajar said: "It is advisable to pronounce the adhan from a high place so that it can be heard better." See Fathul Bari 2/84.
It is sunnah for the Mu'azzin to have a loud voice and to pronounce the Adhan with a loud voice.
In the aforementioned hadith of Abdullah ibn Zayd about the dream associated with the adhan, it is reported that when Ibn Zayd told his dream to the prophet (peace and blessings of Allaah be upon him), he told him: "Go along with Bilal and tell him about your dream, because his voice is higher yours." Ahmad 5/232, Ibn Abu Shayba 1/203. The authenticity of the hadith was confirmed by Imam al-Bukhari, at-Tirmizi, an-Nawawi and others.
Turn your head to the right when pronouncing the words: "Haya" ala-sala" and to the left when saying:" Haya "alal-falyah"
This is what Bilal did, as reported by Abu Juhaifa. al-Bukhari 634.
Imam an-Nawawi wrote that the meaning is that he turned his neck and head without turning his chest from the direction of the Qibla. And also without moving your legs. See al-Majmoo" 107.
Sheikh al-Albani said: "As for turning the torso (when pronouncing the words" Haya "ala-sala" and "Haya" ala-falah), then there is no basis for this in the Sunnah! See "Tamamul-minna" 151.
That is, when pronouncing these words, only the head and neck should be turned, and not the whole body.
Sheikh Ibn Uthaymeen said that it is correct to pronounce the words "haya ala sala" both times to the right, and the words "haya ala al-falah" to the left, and he said that this is the most common and well-known opinion that is understood from the Sunnah. See Fataawa Ibn Uthaymeen 12/175.
Sheikh al-Albani also preferred this opinion and said that it is closer to the external meaning of the hadith and also said that such an understanding is strengthened by a weak version from Sa "d al-Qarza, who narrated that Bilal uttered both times to the right" haya ala sala" and both times to the left side "haya ala al-falah", and then turned towards the Kaaba and said "Allahu akbar". See "as-Samr al-mustatab" 1/168.
All Praise be to Allah Lord of the Worlds