AZAN (Adhan)

AZAN: (ADHAN)

5:58 - When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because they are a people without understanding.

Fiqh-us-Sunnah
Fiqh 1.96

Adhan, The Event Behind Its Legislation

The adhan was made part of the shari'ah during the first year after the migration to Madinah. The hadith clarify what led up to its institution.

Nafa' related that Ibn 'Umar said, "The Muslims would gather and calculate the time of prayer, and no one would call them. They spoke about that one day. Some said, 'We should have a bell like the Christians.' Others said, 'We should have a horn like the Jews.' Suggested 'Umar, 'Why don't we have one person call the others to prayer?' The Messenger of Allah said, 'Stand, Bilal, and make the call to prayer." (Related by Ahmad and al-Bukhari.)

Reported 'Abdullah ibn (Zaid ibn) 'Abd Rabbih, "When the Prophet was to order the use of a bell to call the people to prayer, he disliked it because it resembled the Christian practice. While I was sleeping, a man came to me carraying a bell. I said to him, 'O slave of Allah, will you sell me that bell?' Said he, 'What would you do with it?' I replied, 'I would call the people to prayer with it.' Said he, 'Shall I not guide you to something better than that?' I said, 'Certainly.' Said he, 'You should say, Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, ashhadu alla ilaha illallah, Ashhadu anna Muhammad ar-Rasool-lal-lah, ashhadu anna Muhammadar-Rasool-lal-lah. Hayya 'alas-salah, hayyah 'alassalah. Hayya 'alal-falah, hayya 'alal-falah. Allahu akbar, Allahu akbar. La ilaha illal-lah.' Then he went a short distance away and said, 'When you stand for the prayer, say, 'Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, Ashhadu anna Muhammad ar-Rasool-lal-lah Hayya 'alas-salah, hayya 'alal-falah. Qad qaamatis-salah, qad qaamatis-salah. Allahu akbar, Allahu akbar. La ilaha illal-lah.'When the morning came, I went to the Messenger of Allah to tell him what I had seen. He said, 'Your dream is true, Allah willing. Go to Bilal, tell him what you have seen, and tell him to make the call to prayer, for he has the best voice among you.' I went to Bilal and told him what to do, and he made the call to prayer. 'Umar was in his house when he heard it. He came out with his cloak, saying 'By the One who has raised you with the truth, I saw similar to what he saw.' The Prophet, upon whom be peace, said, 'To Allah is the praise." The hadith is related by Ahmad, Abu Dawud, Ibn Majah, Ibn Khuzaimah and at-Tirmidhi, who called it hassan sahih.

Fiqh-us-Sunnah
Fiqh 1.107b

To say aloud "Peace and blessings upon the Messenger" after the adhan

This is a hated innovation. Ibn Hajr says in al-Fatawa al-Kubra, "Our shaikhs and others have given a legal verdict about the prayers and salutations for the Prophet after the adhan and how the callers to prayer do it. Their verdict is that (the prayers for the Prophet) has its root in the sunnah, but the manner in which they perform it is an innovation." Muhammad 'Abduh was asked about saying the prayers and salutation for the Prophet subsequent to the adhan and he said, "The adhan, as mentioned in al-Khaniyyah, is only for the prescribed prayers. It consists of fifteen phrases, the last being La ilaha illal-lah. Whatever is mentioned before or after it is an innovation. It has been introduced for rhythm, and nothing else. There is hardly a scholar who has allowed it, nor does it make any sense to say that it is a good innovation, for every innovation in matters of worship is evil. Whoever claims that it is not for melody is lying."

Fiqh-us-Sunnah
Fiqh 1.101

Conditions To Be Met By The Caller to Prayer

It is preferred that he meet the following conditions:

1. It is a must that he make the adhan for Allah's sake and not for wages. 'Uthman ibn Abu al-'Aas asked the Messenger of Allah, upon whom be peace, to appoint him as the imam of his people. He replied, "You are their imam. Be careful about the weak amongst them, and appoint a caller to prayer who does not accept wages for his adhan.

This hadith is related by Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi, with a slightly different wording, who called it hasan. He also said that the scholars agree with this, and that they hate to see the caller receive wages for the adhan.

2. He should be clean from major or minor impurities. Al-Muhajir ibn Qanfadh reported that the Prophet, upon whom be peace, said to him, "Nothing prevented me from returning (your salutations) except that I dislike to mention the name of Allah when I am not clean. This report has come from Ahmad, Abu Dawud, an-Nasa'i, Ibn Majah and Ibn Khuzaimah. The latter grades it sahih.

According to the Shafiyyah, making the call while one is not in a state of cleanliness is permissible although disliked. According to Ahmad, the Hanafiyyah and others, it is permissible and is not disliked.

3. He should be standing and facing the qiblah (the direction of the Ka'bah). Said Ibn al-Mundhir, "There is agreement that it is sunnah for the caller to be standing, for then he can be heard far away. It is also sunnah that he face the qiblah while making the adhan. If he turns away from the qiblah, his adhan will be sound, but the act will be disliked.

4. He should turn with his head, neck and chest to the right upon saying "Hayya 'alas-salah" and to the left upon saying Hayya 'alalfalah." Says an-Nawawi, "It is the most authentic form."

Reported Abu Juhaifah, "Bilal made the adhan, and I saw the movement of his mouth from this side to that side upon saying "Hayya 'alas-salah" and "Hayya 'alal-falah." (Related by Ahmad, al-Bukhari and Muslim.)

According to al-Baihaqi, this turning is not documented through sound chains. In al-Mughni, it states from Ahmad that the caller should not turn to the left or to the right unless he is at the top of a minaret, so that the people on both sides can hear him.

5. He should insert his index fingers into his ears. Talking of his practice, Bilal said, "I put my index fingers into my ears and made the adhan. (Related by Abu Dawud and Ibn Hibban.)

Says at-Tirmidhi, "The scholars prefer the callers to put their index fingers into their ears while making the adhan."

6. He should raise his voice for the call, even if he is alone in the desert. 'Abdullah ibn 'Abdurahman related from his father that Abu Sa'eed al-Khudri said to him, "I see that you love the sheep and the desert. If you are with your sheep or in the desert, then raise your voice while making the call to prayer, for any jinn, human or thing within hearing distance of your voice will be a witness for you on the Day of Resurrection...I heard the Messenger of Allah say that." (Related by Ahmad, al-Bukhari, an-Nasa'i and Ibn Majah.)

7. He should pause between each phrase during the adhan and be quick in making the iqamah. Many narrations have reported that this act is preferred.

8. He should not speak during the iqamah. Some scholars dislike that he should even speak during the adhan, although al-Hasan, 'Ata and Qatadah permit it. Says Abu Dawud, "I asked Ahmad, 'May a man speak during his adhan?' He said, 'Yes.' 'May he speak during the iqamah?' He said, 'No,' and that is because it is preferred that he make it quickly."

Fiqh-us-Sunnah
Fiqh 1.106

Extraneous Additions to the adhan

The adhan is a form of worship. Muslims are not allowed to add or subtract anything from it. There is an authetic hadith which states, "Whoever introduces something to this affair of ours will have it rejected." We will discuss some of these acts here:

The caller saying, "I bear witness that our leader (Muhammad) is the Messenger of Allah." Ibn Hajr is of the opinion that the word 'leader' may not be added, although it is permissible on other occasions.

Shaikh Isma'il al-'Ajluni records in Kashfal-Khafa', "Wiping the eyes with the index fingers and then kissing them after hearing the caller say 'I bear withess that Muhammad is the messenger of Allah,' and with the listener saying, 'I bear witness that Muhammad is His slave and messenger. I am pleased with Allah as Lord, with Islam as religion, and with Muhammad as the Prophet," is based on ad-Dailami's report from Abu Bakr that when he heard the caller say, "I bear witness that Muhammad is the Messenger of Allah," he would say the same, kiss the inside of his index fingers and wipe his eyes. The Prophet then said, "Whoever does what my friend (Abu Bakr) did, then my intercession will be permissible for him." In al-Maqasid it says, "This is not true. And what Abu Bakr ar-Raddad al-Yamani al-Mutasawaf recorded in Mujibat ar-Rahmah wa Aza'im al-Maghfirah is not true. Its chain is of unknown narrators and, moreover, the chain is broken." There is another report of equally dubious import from al-Khidrs and mentioned in the preceding book: "Whoever says, upon hearing the caller say, 'I bear witness that Muhammad is the Messenger of Allah,' 'Welcome O my love and the coolness of my eyes, Muhammad ibn 'Abdullah, upon whom be peace,' and then kisses his index fingers and wipes his eye with them, he well never go blind; nor will he never be afflicted with an eye infection."' None of these practices can be attributed to the Prophet or his companions.

Fiqh-us-Sunnah
Fiqh 1.97

Adhan, How It Is Made

There are three ways to make the adhan:

1. Make four takbir at the beginning and say the rest of the phrases twice, without any repetition, except for the last statement of la illaha illa-lah. So, the adhan would be made up of fifteen phrases, as in the preceding hadith of 'Abdullah.

2. Make four takbir and then repeat ashhadu an la ilaha illal-lah, twice, and ashhadu anna Muhammad ar-Rasool-lal-lah twice, in a low voice, then repeat them again in a louder voice. Abu Mahdhura reported that the Prophet, upon whom be peace, taught him an adhan consisting of nineteen phrases. This hadith is related by "the five." At-Tirmidhi called it hassan sahih.

3. Make two takbir and repeat the "statements of witness," making the number of phrases seventeen. Muslim records that Abu Mahdhurah related that the Prophet, upon whom be peace, taught him the following adhan: Allahu akbar, Allahu akbar. Ashhadu alla ilaha illal-lah, ashhadu alla ilaha illal-lah. Ashhadu anna Muhammad ar-Rasool-lal-lah, ashhadu anna Muhammad ar-Rasool-lal-lah. Then repeat ashhadu alla ilaha illal-lah (twice), ashhadu anna Muhammad ar-Rasool-lal-lah (twice), hayya 'alas-salah (twice), hayya 'alal-falah (twice). Allahu akbar, Allahu akbar. La ilaha illal-lah. "

Sahih Al-Bukhari Hadith
Hadith 2.38 Narrated by
As Saib bin Yazid I

'Uthman bin 'Affan introduced the second Adhan on Fridays when the number of the people in the mosque increased. Previously the Adhan on Fridays used to be pronounced only after the Imam had taken his seat (on the pulpit).

Sahih Bukhari Hadith Subjects
Adhan

1. 'Whenever you pronounce Adhan for prayer ..' (Surah 52 Ayah 9).
B 1.577, B 1.578

2. Repeating the wording of Adhan twice
B 1.579, B 1.580

3. Repeating the wording of Iqama once
B 1.581

4. Superiority of Adhan
B 1.582

5. Raising the voice in pronouncing Adhan
B 1.583

6. To suspend fighting on hearing Adhan
B 1.584

7. What to say on hearing Adhan
B 1.585, B 1.586, B 1.587

8. Invocation at the time of Adhan
B 1.588

9. Drawing lots for pronouncing the Adhan
B 1.589

10. Talking during the Adhan
B 1.590

11. Adhan pronounced by a blind man
B 1.591

12. Adhan after dawn
B 1.592, B 1.593, B 1.594

13. Adhan before dawn
B 1.595, B 1.596

14. The interval between the Adhan and the Iqama
B 1.597, B 1.598

15. Waiting for the Imam of the prayer
B 1.599

16. Optional prayers between Adhan and Iqama
B 1.600

17. Saying there should be one Mu'adhdhin
B 1.601

18. Adhan and Iqama if travelers are many
B 1.602, B 1.603, B 1.604, B 1.605, B 1.606

19. Mu'adhdhin turning his face during Adhan
B 1.607

20. The statement: "We have missed the prayer"
B 1.608

21. Running for the prayer
B 1.609

22. Getting up for prayer during Iqama
B 1.610

23. Getting up with calmness and solemnity
B 1.611

24. Leaving the mosque with genuine excuse
B 1.612

25. Imam saying: "Remain in your places .."
B 1.613

26. "We have not prayed"
B 1.614

27. The Imam confronted with a problem after Iqama
B 1.615

28. Talking after the Iqama
B 1.616

29. Congregational prayer is obligatory
B 1.617

30. Superiority of congregational prayer
B 1.618, B 1.619, B 1.620

31. Superiority of Fajr prayer in congregation
B 1.621, B 1.622, B 1.623

32. Superiority of offering the Zuhr prayer early
B 1.624

33. Every step towards good deeds is rewarded
B 1.625

34. Superiority of 'Isha' prayer in congregation
B 1.626

35. Two or more persons are a group
B 1.627

36. Reward for waiting for the prayer
B 1.628, B 1.629, B 1.630

37. Superiority of going to mosque for congregation
B 1.631

38. Only compulsory prayer after Iqama
B 1.632

39. A patient attending congregational prayers
B 1.633, B 1.634

40. Praying at home
B 1.635, B 1.636

41. Can Imam offer prayers with only few present
B 1.637, B 1.638, B 1.639

42. If meal is ready after the Iqama is pronounced
B 1.640, B 1.641, B 1.642

43. Imam eating when called for prayer
B 1.643

44. Doing domestic work after Iqama is pronounced
B 1.644

45. Praying with intention of teaching the prayer
B 1.645

46. Religious learned men having precedence in leading the prayer
B 1.646, B 1.647, B 1.648, B 1.649, B 1.650

47. Standing by the side of the Imam
B 1.651

48. Leading the prayer while Imam comes
B 1.652

49. If people are equally proficient in the recitation of the Qur'an, who should lead prayer?
B 1.653

50. Imam leading prayer on a visit
B 1.654

51. The Imam is appointed to be followed
B 1.655, B 1.656, B 1.657

52. When should the followers prostrate?
B 1.658, B 1.659

53. Sin of raising head before Imam does
B 1.660

54. A slave or manumitted slave may lead the prayer
B 1.661, B 1.662

55. If the Imam does not offer prayers perfectly
B 1.663

56. Praying behind a man who is victim of affliction
B 1.664

57. Standing on the right side of Imam
B 1.665

58. Standing on the left side of Imam
B 1.666

59. Changing Imams just before prayer
B 1.667

60. Imam prolonging the prayer
B 1.668, B 1.669

61. Shortening the Qiyam standing in prayer.
B 1.670

62. Prolonging the prayer when praying alone
B 1.671

63. Complaining against Imam for prolonging prayer
B 1.672, B 1.673, B 1.674

64. Shortening prayer on hearing child cries
B 1.675, B 1.676, B 1.677, B 1.678

65. Praying and then leading people in prayer
B 1.679

66. Repeating Takbirof Imam
B 1.680

67. Following the person who follows the Imam
B 1.681

68. Imam relying on what people say
B 1.682, B 1.683

69. Imam weeping during prayers
B 1.684

70. Straightening the rows
B 1.685, B 1.686

71. Imam facing followers during straightening rows
B 1.687

72. The first row
B 1.688

73. Straightening of rows is obligatory
B 1.689, B 1.690

74. Sin of being out of alignment for prayers
B 1.691

75. Standing shoulder to shoulder
B 1.692

76. Imam drawing person from left side to right side
B 1.693

77. One woman can form a row
B 1.694

78. The right side of the mosque
B 1.695

79. A Sutra or wall between the Imam and his followers
B 1.696

80. The night prayer
B 1.697, B 1.698

Fiqh-us-Sunnah
Fiqh 1.102

The Adhan Before and at the Beginning of the Prayer Time

The adhan is to be made exactly at the beginning of the prayer time, except for the morning prayer, when it may be said before dawn (provided that the people are able to distinguish between the early adhan and that of the proper time). 'Abdullah ibn 'Umar related that the Prophet, upon whom be peace, said, "Bilal makes the adhan during the night, so eat and drink until you hear the adhan of Ibn Umm Maktum." (Related by al-Bukhari and Muslim.) The wisdom behind allowing the morning adhan a little earlier is made clear in a hadith recorded by Ahmad and others from Ibn Mas'ud: "None of you should let Bilal's adhan prevent you from the pre-dawn meal, as he is making the adhan for those who are praying to stop and for those who are sleeping to get up." But Bilal made his adhan in exactly the same way as the regular adhan. At-Tahawi and an-Nasa'i relate that the time difference between Bilal's adhan and that of Ibn Umm Maktum was the time it took for one to come down from the minaret and for the others to get up to it.

Enough time should be left between the adhan and iqamah for people to prepare themselves for prayer and get to the mosque. The hadith that state the time difference are weak. Al-Bukhari has a section entitled How Much Time Is There Between the Adhan and Iqamah?, but no specific length of time has been confirmed therein. Ibn Batal said, "There is no time limit set, except that of the time beginning and the people gathering for the prayer." Jabir ibn Sumra said, "The callers to prayer of the Prophet would make the adhan and then leave some time, making the iqamah only when they saw the Prophet, upon whom be peace, coming (to the place of prayer). (Related by Ahmad, Muslim, Abu Dawud, and at-Tirmidhi.)

Fiqh-us-Sunnah Subjects
Prayer, Call To Prayer (Adhan)

1. The Call To Prayer (Adhan)
Fiqh us-Sunnah Vol.1 Page 95

2. Its virtues and excellence
Fiqh us-Sunnah Vol.1 Page 95

3. The event behind its legislation
Fiqh us-Sunnah Vol.1 Page 96

4. How it is made
Fiqh us-Sunnah Vol.1 Page 97

5. At-Tathweeb: (Saying "prayer is better than sleep" in the morning adhan)
Fiqh us-Sunnah Vol.1 Page 98

6. Iqamah
Fiqh us-Sunnah Vol.1 Page 98

7. What is said during the adhan
Fiqh us-Sunnah Vol.1 Page 99

8. The supplication after the adhan
Fiqh us-Sunnah Vol.1 Page 100>fqS1.100

9. During the iqamah
Fiqh us-Sunnah Vol.1 Page 100

10. Conditions to be met by the caller to prayer
Fiqh us-Sunnah Vol.1 Page 101

11. The adhan before and at the beginning of the prayer time
Fiqh us-Sunnah Vol.1 Page 102

12. Whoever makes the adhan may make the iqamah
Fiqh us-Sunnah Vol.1 Page 103

13. When one should stand for the prayer
Fiqh us-Sunnah Vol.1 Page 103

14. Leaving the mosque after the adhan (and before the prayer)
Fiqh us-Sunnah Vol.1 Page 103

15. The adhan and iqamah for those who missed the proper time of prayer
Fiqh us-Sunnah Vol.1 Page 104

16. The adhan and iqamah for women
Fiqh us-Sunnah Vol.1 Page 104

17. Entering the mosque after the prayer is finished
Fiqh us-Sunnah Vol.1 Page 105

18. The time between the iqamah and the prayer
Fiqh us-Sunnah Vol.1 Page 105

19. The iqamah of one who is not the designated caller
Fiqh us-Sunnah Vol.1 Page 105

20. Extraneous additions
Fiqh us-Sunnah Vol.1 Page 106

21. Singing the adhan
Fiqh us-Sunnah Vol.1 Page 107

22. Dhikr before the morning adhan
Fiqh us-Sunnah Vol.1 Page 107

23. Say aloud "Peace and blessings upon the Messenger" after the adhan
Fiqh us-Sunnah Vol.1 Page 107b

Fiqh-us-Sunnah
Fiqh 1.104

The Adhan and Iqamah for Those Who Missed the Proper Time of Prayer

One who sleeps through the time of a prayer or who forgets a prayer may make adhan and iqamah when he desires to pray. In a story recorded by Abu Dawud, when the Prophet, upon whom be peace, and his companions slept through the time of the morning prayer, he ordered Bilal to make the adhan and iqamah for the prayer. If one has missed many prayers, it is preferred to make one adhan at the beginning followed by an iqamah for each prayer. Says al-'Athram, "I heard Abu 'Abdullah (Ahmad) being asked what a man who had missed a prayer should do about the adhan. He mentioned the hadith of Hushaim from Abu az-Zubair...that the idol-worshippers kept the Prophet busy during four of his prayers during the Battle of the Clans. When part of the night had passed, he ordered Bilal to make the adhan and the iqamah and they prayed the afternoon, sunset, and night prayers in succession, each time followed by the iqamah.

Fiqh-us-Sunnah
Fiqh 1.107a

Dhikr and adhan

Dhikr and adhan

Making dhikr, supplications, and practices of a similar nature before the morning adhan are innovations to the sunnah. In al-Iqna and its commentary, a book of Hanbali fiqh, it is stated, "What some callers do before the morning adhan (i.e. dhikr, chanting, loud supplications and so on) are not part of the sunnah. No scholar has said that it is preferred to do such acts. In fact, they are hateful innovations introduced after the time of the Prophet and his companions. No one is to order such acts, and no one is to blame one who avoids such acts. If one has left money for such acts, it is not permissible to use it for those acts, as they contradict the sunnah. In Talbis Iblis by Ibn al-Jauzi, it states, "I have seen people staying up a part of the night on the minaret admonishing the people, making dhikr and reciting the Qur'an in a loud voice. They keep people from sleeping and disturb those who are making late-night prayers. These are rejected and evil actions." Ibn Hajr says in Fath al-Bari, "What is done in the way of dhikr before the morning adhan, the Friday prayers and the prayers for the Prophet is derived neither from the adhan nor from the Islamic law.

Sahih Al-Bukhari Hadith
Hadith 2.37 Narrated by
Abu Umama bin Sahl bin Hunaif

I heard Muawiya bin Abi Sufyan (repeating the statements of the Adhan) while he was sitting on the pulpit. When the Mu'adhdhin pronounced the Adhan saying, "Allahu Akbar, Allahu Akbar", Muawiya said: "Allah Akbar, Allahu Akbar." And when the Mu'adhdhin said, "Ash-hadu an la ilaha illal-lah (I testify that none has the right to be worshipped but Allah)", Muawiya said, "And (so do) I". When he said, "Ash-hadu anna Muhammadan Rasulullah" (I testify that Muhammad is Allah's Apostle), Muawiya said, "And (so do) I". When the Adhan was finished, Muawiya said, "O people, when the Mu'adhdhin pronounced the Adhan I heard Allah's Apostle on this very pulpit saying what you have just heard me saying".

Fiqh-us-Sunnah
Fiqh 1.95a

Adhan, its Virtues and Excellence

Many hadith describe the virtues of the adhan and the one who calls it. Such hadith include the following:

Abu Hurairah reported that the Prophet said, "If the people knew what was in the adhan and the first row (of the prayer in virtue), and that they could not get it save by drawing lots, they would draw lots. If they knew the reward for praying the noon prayer early in its time, they would race to it. And if they knew the reward for the night and the morning prayers in congregation, they would come to them even if they had to crawl . " (Related by al-Bukhari and others. )

Mu'awiyyah reported that the Prophet, upon whom be peace, said, "The callers to prayer will have the longest necks of all people on the Day of Resurrection." (Related by Ahmad, Muslim, and Ibn Majah.)

Al-Barra' ibn 'Aazib reported that the Prophet, upon whom be peace, said, "Allah and His angels pray upon those in the first rows. And the caller to prayer is forgiven, for as far as his voice reaches and whoever hears him will confirm what he says. He will get a reward similar to those who pray with him." This hadith is related by Ahmad and an-Nasa'i. Al-Mundhiri says its chain is good.

Abu ad-Darda' reported that he heard the Prophet, upon whom be peace, say, "If three people do not make the adhan and establish the prayer among themselves, Satan gains mastery over them." (Related by Ahmad.)

Abu Hurairah reported that the Prophet, upon whom be peace, said, "The imam is a guarantor, and the caller to prayer is one who is given the trust. O Allah, guide the imam and forgive the caller to prayer."

'Uqbah ibn 'Aamar said he heard the Prophet, upon whom be peace, say, "Your Lord, the Exalted, is amazed (and pleased) by one who is watching sheep in his pasture, then goes to the mountain to make the call to prayer and pray. Allah, the Exalted, says, 'Look at my slave there who makes the call to prayer and establishes the prayer out of fear of Me. I have forgiven my slave and have allowed him to enter Paradise."' (Related by Ahmad, Abu Dawud and anNasa'i.)

Fiqh-us-Sunnah
Fiqh 1.107b

To say aloud "Peace and blessings upon the Messenger" after the adhan

This is a hated innovation. Ibn Hajr says in al-Fatawa al-Kubra, "Our shaikhs and others have given a legal verdict about the prayers and salutations for the Prophet after the adhan and how the callers to prayer do it. Their verdict is that (the prayers for the Prophet) has its root in the sunnah, but the manner in which they perform it is an innovation." Muhammad 'Abduh was asked about saying the prayers and salutation for the Prophet subsequent to the adhan and he said, "The adhan, as mentioned in al-Khaniyyah, is only for the prescribed prayers. It consists of fifteen phrases, the last being La ilaha illal-lah. Whatever is mentioned before or after it is an innovation. It has been introduced for rhythm, and nothing else. There is hardly a scholar who has allowed it, nor does it make any sense to say that it is a good innovation, for every innovation in matters of worship is evil. Whoever claims that it is not for melody is lying."

Fiqh-us-Sunnah
Fiqh 1.100

The Supplication After the Adhan

After the adhan, one should make individual supplications, as that is the time when they will most likely be accepted. Anas reported that the Prophet, upon whom be peace, said, "A supplication made between the adhan and the iqamah is not rejected."

As to the authenticity of this report, it is related by Abu Dawud, an-Nasa'i, and at-Tirmidhi, who called it hassan sahih, and added "They asked, 'What should we say, O Messenger of Allah?' He responded, 'Ask Allah for forgiveness and well-being in this world and the Hereafter." 'Abdullah ibn 'Amr related that a man said, "O Messenger of Allah, the callers to prayer get more virtues than us." He said, "Say what they say and when they finish, ask and it shall be given." (Related by Abu Dawud with a sahih chain.)

On the same subject, reported Umm Salamah, "The Prophet, upon whom be peace, taught me to say (after) the sunset call to prayer, 'O Allah, this is the beginning of Your night and the end of Your day. I have supplicated to You, so forgive me."

Sahih Al-Bukhari Hadith
Hadith 1.598 Narrated by
Anas bin Malik

"When the Mu'adhdhin pronounced the Adhan, some of the companions of the Prophet would proceed to the pillars of the mosque (for the prayer) till the Prophet arrived and in this way they used to pray two Rakat before the Maghrib prayer. There used to be a little time between the Adhan and the Iqama." Shu'ba said, "There used to be a very short interval between the two (Adhan and Iqama)."

Fiqh-us-Sunnah
Fiqh 1.107

Singing the Adhan

To "sing" the adhan or to state it in improper Arabic by adding a letter or lengthening the sound of a vowel, and so on, is disliked. If it changes or obscures the meaning of what is said, it becomes forbidden.

Reported Yahya al-Baka', "I saw Ibn 'Umar say to a man, 'I am mad at you for the sake of Allah.' Then he said to his companions, 'He sings in making his adhan, and he takes wages for it."'

Sahih Al-Bukhari Hadith
Hadith 1.582 Narrated by
Abu Huraira

Allah's Apostle said, "When the Adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the Adhan. When the Adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion he returns again till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed."

Fiqh-us-Sunnah
Fiqh 1.103

Whoever Makes the Adhan May Make the Iqamah

This is so because the caller to prayer takes precedence in making the iqamah. Says Ash-Shaifi, "If a man made the adhan, he should follow it up with the iqamah." Of this, at-Tirmidhi says, "Most of the scholars agree with this opinion."

Fiqh-us-Sunnah
Fiqh 1.106

Extraneous Additions to the adhan

The adhan is a form of worship. Muslims are not allowed to add or subtract anything from it. There is an authetic hadith which states, "Whoever introduces something to this affair of ours will have it rejected." We will discuss some of these acts here:

The caller saying, "I bear witness that our leader (Muhammad) is the Messenger of Allah." Ibn Hajr is of the opinion that the word 'leader' may not be added, although it is permissible on other occasions.

Shaikh Isma'il al-'Ajluni records in Kashfal-Khafa', "Wiping the eyes with the index fingers and then kissing them after hearing the caller say 'I bear withess that Muhammad is the messenger of Allah,' and with the listener saying, 'I bear witness that Muhammad is His slave and messenger. I am pleased with Allah as Lord, with Islam as religion, and with Muhammad as the Prophet," is based on ad-Dailami's report from Abu Bakr that when he heard the caller say, "I bear witness that Muhammad is the Messenger of Allah," he would say the same, kiss the inside of his index fingers and wipe his eyes. The Prophet then said, "Whoever does what my friend (Abu Bakr) did, then my intercession will be permissible for him." In al-Maqasid it says, "This is not true. And what Abu Bakr ar-Raddad al-Yamani al-Mutasawaf recorded in Mujibat ar-Rahmah wa Aza'im al-Maghfirah is not true. Its chain is of unknown narrators and, moreover, the chain is broken." There is another report of equally dubious import from al-Khidrs and mentioned in the preceding book: "Whoever says, upon hearing the caller say, 'I bear witness that Muhammad is the Messenger of Allah,' 'Welcome O my love and the coolness of my eyes, Muhammad ibn 'Abdullah, upon whom be peace,' and then kisses his index fingers and wipes his eye with them, he well never go blind; nor will he never be afflicted with an eye infection."' None of these practices can be attributed to the Prophet or his companions.

Sunan of Abu-Dawood
Hadith 5086 Narrated by
AbuRafi'

I saw the Apostle of Allah (peace be upon him) uttering the call to prayer (Adhan) in the ear of al-Hasan ibn Ali when Fatimah gave birth to him.

Sahih Al-Bukhari Hadith
Hadith 1.627 Narrated by
Malik bin Huwairth

Prophet said (to two persons), "Whenever the prayer time becomes due, you should pronounce Adhan and then Iqama and the older of you should lead the prayer."

Fiqh-us-Sunnah
Fiqh 1.103b

Leaving the Mosque After the Adhan (and Before the Prayer)

It is not allowed to leave the call unanswered or to leave the mosque after it has been made, unless there is some excuse or one has the intention to return for the prayer. Abu Hurairah related that the Prophet, upon whom be peace, told them, "If one of you is in the mosque and the call is made, he should not leave the mosque until he prays." (Related by Ahmad with a sahih chain.) It is also related that Abu Hurairah said about a man who left the mosque after the call had been made, "That man has disobeyed Abu al-Qasim (the Prophet, upon whom be peace)." This is related by Muslim and others. Mu'adh at-Jahni related that the Prophet said, "It is the utmost apathy and sign of disbelief and hypocrisy that one who hears the call of Allah to salvation does not respond." (Related by Ahmad and at-Tabarani.)

Commenting upon this, at-Tirmidhi says, "It has been related from more than one of the companions that one who hears the call and does not respond will have no prayer. Some said that this is the maximum imposition, which shows that there is no excuse for one who does not attend the congregational prayer without a valid reason."

Sunan of Abu-Dawood
Hadith 510 Narrated by
Abdullah ibn Umar

The words of adhan were pronounced from the time of the Apostle of Allah (peace be upon him) twice in pairs (i.e. four times) each, and the words of iqamah were pronounced once in pairs (twice each), except that the phrase "The time for prayer has come" would be pronounced twice. When we heard iqamah, we would perform ablution, and go out for prayer. Shu'bah said: I did not hear AbuJa'far narrating any other tradition except this one.

Fiqh-us-Sunnah
Fiqh 2.10b

Two or four rak'at before 'asr

Many ahadith have been related about this sunnah prayer and they all support each other.

Such hadith include the following:

Ibn 'Umar reports that the Prophet said: "May Allah have mercy on a person who prays four rak'at before 'asr prayer." This was related by Ahmad, Abu Dawud, at-Tirmidhi (who calls it hasan), Ibn Hibban, and Ibn Khuzaimah. The latter two hold it as sahih. 'Ali reports that the Prophet sallallahu alehi wasallam prayed four rak'at before 'asr while separating every two sets of rak'at with salutations to the angels close to Allah, to the prophets, and to those who followed them - the believers and Muslims. This is related by Ahmad, an-Nasa'i, Ibn Majah, and atTirmidhi who grades it hasan.

As for praying only two rak'af at this time, this would fall under the generality of the Prophet's statement: "Between every adhan and iqamah there is a prayer."

Sahih Al-Bukhari Hadith
Hadith 1.597 Narrated by
Abdullah bin Mughaffal Al Muzani

Allah's Apostle said thrice, "There is a prayer between the two Adhans (Adhan and Iqama)," and added, "For the one who wants to pray."

Sahih Al-Bukhari Hadith
Hadith 1.607 Narrated by
Aun bin Abi Juhaifa

My father said, "I saw Bilal turning his face from side to side while pronouncing the Adhan for the prayer."

Sahih Al-Bukhari Hadith
Hadith 1.585 Narrated by
Abu Said Al Khudri

Allah's Apostle said, "Whenever you hear the Adhan, say what the Mu'adhdhin is saying."

Al-Tirmidhi Hadith
Hadith 1074 Narrated by
AbuHurayrah

Allah's Messenger (peace be upon him) commanded us: If you are in the mosque when the Adhan is announced for prayer, none of you should go out till he has observed the prayer.

Transmitted by Ahmad.

Sahih Muslim Hadith
Hadith 1608 Narrated by
Aisha

AbuSalamah asked Aisha about the prayer of the Messenger of Allah (peace be upon him) . She said: He observed thirteen rak'ahs (in the night prayer). He observed eight rak'ahs and would then observe two rak'ahs sitting, and when he wanted to bow he stood up and then bowed down, and then observed two rak'ahs in between the Adhan and Iqamah of the dawn prayer.

Sahih Muslim Hadith
Hadith 1929 Narrated by
Jabir ibn Samurah

I prayed with the Messenger of Allah (peace be upon him) prayers on two 'Ids more than once or twice without there being Adhan and Iqamah.

Fiqh-us-Sunnah
Fiqh 4.111a

Supplicating at the most Opportune Times and Locations.

These are, for instance, the day of 'Arafah, month of Ramadan, Friday, the last part of the night, at dawn, during prostration, at the time of rainfall, between the adhan and iqamah, at the time of encounter of armies, at times of panic, and when one's heart is soft and tender.

Abu Umamah reported, "The Prophet, peace be upon him, was asked, 'What supplication finds the greatest acceptance?' He answered: 'A prayer offered in the middle of the latter part of the night and after the prescribed Prayers'.' (Reported by Tirmidhi with a sound chain of authorities)

Abu Hurairah reported, the Prophet, peace be upon him, said, "The servant is nearest to his Lord when he is prostrating to Him, so make supplication in this state." (Muslim) There are very many hadith found in various books on this subject.

Sahih Al-Bukhari Hadith
Hadith 1.589 Narrated by
Abu Huraira

Allah's Apostle said, "If the people knew the reward for pronouncing the Adhan and for standing in the first row (in congregational prayers) and found no other way to get that except by drawing lots they would draw lots, and if they knew the reward of the Zuhr prayer (in the early moments of its stated time) they would race for it (go early) and if they knew the reward of 'Isha' and Fajr (morning) prayers in congregation, they would come to offer them even if they had to crawl."

Sunan of Abu-Dawood
Hadith 590 Narrated by
Abdullah ibn Abbas

Let the best among you call the adhan for you, and the Qur'an-readers act as your imams.

Al-Muwatta Hadith
Hadith 3.2

The Call to Prayer

Yahya related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you hear the adhan, repeat what the muadhdhin says."