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Chapter
06:
Adhan And Iqamah (Hadith -- The Traditions):
(Note:
The superscript-numbers [e.g., intention2]
that
appear in the text [in
pink]
refer to the numbers of the explanatory footnotes that
appear at the end of each Hadith
[Tradition].)
1
It is reported about Ibn `Umar that he used to say,
The Muslims when they came to Madinah used to gather
together and they made an appointment for prayers; no call
was given for it. So they talked about it one day. Some of
them said, Have a bell like the bell of the Christians;
others said, Rather a bugle like the horn of the Jews; `Umar
said, Would you not appoint a man who should sound a call
for the prayer.1
The Messenger of Allah, peace and blessings of Allah be on
him, said, "O Bilal! get up and give a call for
prayer."
(B. 10 : 1.)
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1
It appears from other hadith that the portion that
follows relates to another occasion. A consultation
was held but nothing was decided then, though `Umar
seems to have made a suggestion that, instead of
ringing a bell or blowing a horn, a man should be
appointed to give a call for prayers. According to
one hadith `Abd Allah ibn Zaid was shown in a
vision how to give a call for prayer. So when the
Messenger of Allah came the next day, he informed
him: O Messenger of Allah! I was half asleep and
half awake when there came to me one who showed me
how to deliver the adhan. The narrator of the
hadith added, `Umar had been shown it twenty days
previously but he concealed it, then he informed
the Holy Prophet (AD. 2 : 27). Bukhari refers to
this by quoting `Umar as saying, Would you not
appoint a man who should give a call for prayer. It
was, however, the Holy Prophet's order--or maybe,
he himself had received a revelation, similar to
the visions of `Abd Allah and `Umar as some reports
show--which gave the sanction to the
adhan.
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2
Anas said,
When the number of people increased, they conversed that
they should make known the time of prayers by some means
which they may recognize. So they mentioned that they should
light the fire or ring a bell. Then Bilal was commanded to
call out the adhan, repeating the words, and to say the
iqamah, uttering the words only once. (B. 10 :
2.)
3
Abu Mahdhurah said,
I said, O Messenger of Allah! Teach me the way of delivering
the adhan. He said, So he touched his forehead (and)
said:
"Thou shouldst say:
`Allah is the Greatest, Allah is the Greatest, Allah is
the Greatest, Allah is the Greatest.'
Thou shouldst raise thy voice with it; then thou shouldst
say,
`I bear witness that there is no God but Allah, I bear
witness that there is no God but Allah, I bear witness
that Muhammad is the Messenger of Allah, I bear witness
that Muhammad is the Messenger of Allah.'
Thou shouldst lower thy voice with it; then thou shouldst
raise thy voice with the bearing of witness,
`I bear witness that there is no God but Allah, I bear
witness that there is no God but Allah, I bear witness
that Muhammad is the Messenger of Allah, I bear witness
that Muhammad is the Messenger of Allah. Come to prayer,
Come to prayer; Come to success, Come to success'.
Then if it is morning prayer, thou shouldst say,
`Prayer is better than sleep', `Prayer is better than
sleep';
(Then thou shouldst say),
`Allah is the Greatest, Allah is the Greatest, there is
no God but Allah.'" 2
(AD-Msh. 4 :
4.)
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2
The repetition of the shahadah a second time
as stated in this hadith is known as tarji`
(lit. returning to a thing again and
again). As the previous hadith and the one that
follows show, the general practice in the Holy
Prophet's time was that the adhan consisted of
fifteen sentences. Allahu-Akbar four times,
ashhadu an la ilaha illa-llah twice,
ashhadu anna Muhammadan Rasulullah twice
(both sentences beginning with ashhadu are
known as the shahadah) hayya
`ala-l-sala (pronounced `ala-s-sala)
twice (turning the face to the right), hayya
`ala-l-falah twice (turning the face to the
left), Allahu Akbar twice and la ilaha
illa-llah once. The tarji` or repeating
the two shahadah sentences twice again in a
still louder voice seems to have been resorted to
only occasionally. In the adhan for the morning
prayer the sentence al-salatu (pronounced
as-salat) khair-un mina-l-naum
(pronounced mina-n-naum) was added after
hayya `ala-l-falah, and repeated
twice.
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4
Ibn `Umar said,
In the time of the Messenger of Allah, peace and blessings
of Allah be on him, (sentences of) the adhan used to be
repeated twice, and (those of) the iqamah (were uttered)
only once, with this exception that he used to say, Prayer
is ready, Prayer is ready. 3
(AD-Msh 4 :
4.)
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3
As compared with the adhan, the sentences were
uttered only once in the iqamah, according to this
hadith, the significance being that sentences that
were uttered twice in the adhan were uttered once
in the iqamah. The iqamah thus consists of
Allahu Akbar being uttered twice--in the
adhan it is uttered four times--each of the
shahadah sentences once, hayya
`ala-l-sala and hayya `ala-l-falah each
once (without turning to right and left), qad
qamati-l-sala twice, Allahu Akbar and
la ilaha illa-llah once.
But the iqamah may also
consist of all the sentences of the adhan with the
addition in its proper place of qad
qamati-l-sala uttered twice. Between the
delivery of the adhan and the iqamah there is
another difference. The sentences of the adhan are
delivered leisurely and in as loud a voice as
possible, while the delivery of the iqamah is
marked by quickness.
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5
Sa`d reported that,
The Messenger of Allah, peace and blessings of Allah be on
him, commanded Bilal to put his two forefingers into his
ears (when delivering the adhan); this, he said, would help
in the raising of thy voice. (IM-Msh. 4 : 4.)
6
It is related about Bilal that he put his two forefingers
into his ears (when delivering the adhan), while Ibn `Umar
did not put his forefingers into his
ears;4
and Ibrahim said, There
is no harm in delivering the adhan without performing
ablution; and `Ata' said, Ablution is necessary and it is
the (Prophet's) practice. (B. 10 : 19.)
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4
Forefingers are not put into ears in the
iqamah.
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7
Abu Juhaifah said,
That he saw Bilal delivering the adhan. (He said), So I
followed him when he turned his face to one side and to the
other in the adhan. (B. 10 : 19.)
8
Musa said,
I saw Bilal (when) he went forth to the Abtah and delivered
the adhan, so when he reached hayya `ala-l-sala, hayya
`ala-l-falah, he turned his neck to the right side and
to the left and did not turn round.5
(AD. 2 : 33.)
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5
With hayya `ala-l-sala, the mu'adhdhin turns
his face to the right side and with hayya
`ala-l-falah to the left.
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9
A woman of the Bani Najjar said,
My house was the highest house in the environs of the mosque
and Bilal used to deliver the morning adhan on
it.6
(AD. 2 : 32.)
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6
A high place, the top of a house or a minaret,
would carry the voice farthest.
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10
`Abd Allah reported . . . that,
Abu Sa`id Khudri said to him, I see thee living among goats
and in the desert, so when thou art among thy goats or in
thy desert and deliverest the adhan for prayer, raise thy
voice with the adhan, for neither jinn nor man nor anything
else hears the voice of the crier within its reach but it
shall bear witness for him on the day of Resurrection.
7
(B. 10 : 5.)
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7
The voice in delivering the adhan should be raised
as high as possible.
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11
Abu Hurairah said,
The Messenger of Allah, peace and blessings of Allah be on
him, said:
"The Imam is a surety and the
deliverer of the adhan is one in whom confidence is
placed;8
O Allah! direct
aright the leaders of prayer and grant protection to the
delivers of the adhan." (AD. 2 : 31.)
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8
The hadith speaks of the imam as dzamin,
being as it were a surety that prayers are observed
in the right manner; and it speaks of the
mu`adhdhin (one who delivers the adhan) as
mu'taman, i.e., one in whom trust is placed,
which indicates on the one hand that he is the
keeper of the time of prayer and on the other that
he must be a man who is respected on account of his
high qualities.
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12
Uthman ibn Abi-l-`As said,
O Messenger of Allah! Make me the imam of a people. He
said:
"Thou art their imam and do
thou follow the weakest of them9
and appoint a mu'adhdhin who does not take any
remuneration for his adhan."10
(AD. 2 : 38.)
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9
The imam should have regard for the weakest and
make his prayer so light that the weakest man may
not feel it a burden
10
Islam thus requires that a duty which relates to
the prayers should be performed out of
love.
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13
Abu Hurairah said,
The Messenger of Allah, peace and blessings of Allah be on
him, commanded us (saying):
"When you are in the mosque
and a call for prayers is sounded, let not one of you go
out until he has said his prayers." (Ah-Msh. 4 :
23.)
14Abu
Sa`id Khudri reported that,
The Messenger of Allah, peace and blessings of Allah be on
him, said:
"When you hear the adhan, say
what the mu'adhdhin says." (B. 10 : 7.)
15
Yahya said,
Some of our brethren related to me that when he (Mu'awiyah)
heard the words, Come to prayer, he said, There is no
strength nor power but in Allah, and he said, Thus did we
hear your Prophet, peace and blessings of Allah be on him,
say. 11
(B. 10 : 7.)
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11
Hayya `ala-l-sala being an order, the proper
response to is that given in this hadith. When the
adhan is being delivered, the hearer should repeat
its sentences and when it is finished, he should
offer the prayer mentioned in the next
hadith.
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16
Jabir reported that,
The Messenger of Allah, peace and blessings of Allah be on
him, said::
"Whoever says when he hears
the adhan,
`O Allah! the Lord of this perfect call and everliving
prayer, grant to Muhammad nearness and excellence and
raise him to the position of glory which Thou hast
promised him,'
My intercession will be due to him on the day of
Resurrection." (B. 10 : 8.)
17
`Abd Allah reported on the authority of the Prophet, peace
and blessings of Allah be on him, (who) said:
"Let not the adhan of Bilal
prevent one of you from taking his
breakfast,12
for he delivers the
adhan while it is night, so that he may send back the one
of you who is saying his prayer or awaken the one who is
sleeping."
(B. 10 : 13.)
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12
"Breakfast" here means the meal taken before dawn
when a man intends to fast. The hadith thus allows
the calling out of the adhan before the time of
prayer. By prayer in the concluding portion is
meant the tahajjud prayer.
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18
`Abd Allah reported that,
The Messenger of Allah, peace and blessings of Allah be on
him, said:
"Between every two adhans,
there is a prayer for him who likes." 13
(He said this)
thrice.
(B. 10 : 14.)
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13
By the two adhans are meant the adhan and the
iqamah. The interval between the two should be at
least such that a man may be able to say two
rak`ahs of optional prayer. Another hadith says
that there should be an interval such that a man
taking his food may finish it, say, about a quarter
of an hour.
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19
Ziyad said that,
He delivered the adhan, and Bilal desired to call out the
iqamah but the Prophet, peace and blessings of Allah be on
him, said:
"O brother of Suda'! The one
who calls out the adhan shall call out the iqamah."
14
(Ah. IV, 169.)
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14
There may be exceptions to this general rule. Suda'
is the name of a tribe in Yaman and Ziyad was a
member of this tribe.
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Hadith
Section
> A
Manual of Hadith
> Chapter 06: Adhan And Iqamah (Hadith -- The Traditions)
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