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How to learn to read adhan beautifully. Azan and iqamah

Azan- this is an announcement of the onset of prayer time, a call to prayer.

Kamat- this is an announcement that the reading of the fard prayer begins.

Azan and kamat- sunna-muakkada for jama "ata men, during prayer or qaz (refilled for any reason missed prayer) on the way and at home. On the Day of Judgment, the muezzins (people proclaiming the azan) will be different from everyone, they will be visible to everyone. All things that the voice of the muezzin has reached will testify to this on the Day of Judgment.

The announcement of the azan became a Shari'ah decision in the first year of the Hijri. Abu Dawud narrated the hadith: “When the Prophet (ﷺ) settled in Medina, the Muslims experienced certain inconveniences, not knowing the time of the prayer. The Prophet (ﷺ) thought for a long time how to gather people for prayer. One proposed to hang a banner, but the Prophet (ﷺ) did not accept this option. Others suggested blowing into a large trumpet, but the Prophet (ﷺ) rejected this as it would be similar to the Jews. He also rejected the bell, because it would liken them to Christians. Abdullah son of Zayd saw the Prophet (ﷺ) restless while thinking about this issue. That night he had a dream of a man passing by him with a zurna in his hand. Abdullah asked: “Will you sell this zurna?” "Why do you need a zurna?" the man asked. “I will inform people about the time of prayer,” Abdullah replied. Then the man said that he would teach him a better method of notification, and prompted the announcement of the azan: “Allahu akbar ...” (according to the text of the azan). In the morning, Abdullah told the dream to the Prophet (ﷺ), and he said that this is the truth. Immediately he sent Abdullah to Bilal to announce the adhan, for his voice was louder than that of Abdullah. When Bilal announced the azan, Umar ibn Khatab came and said to the Prophet (ﷺ): “By the Lord who sent you, I also saw this azan in a dream.” Prophet Muhammad (ﷺ) praised Allah.

Shurutas (basic conditions) of adhan

1. Azan must be pronounced in Arabic.

2. The onset of prayer time.

It is narrated from Malik ibn Khuwayris (radiallahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said: "Perform prayer as you see me doing it, so when it is time for prayer, let one of you say the adhan, then the eldest of you becomes the imam"(Bukhari).

iqamat

According to the madhhab of Imam Abu Hanifa, the iqamah is read as adhan, so it has 17 phrases;
It is advisable to read the iqamah without drawing out the words;
It is advisable for the one who recites the adhan to read the iqamah.

For a woman, reciting both adhan and iqamah is makruh tahriman (completely forbidden action).

adhan words

الله اكبر x 4 times

اشهد ان لا اله الا الله x 2 times

اشهد ان محمد رسول الله x 2 times

حي على الصلاة x 2 times

حي على الفلاح x 2 times

الله اكبر x 2 times

لا اله الا الله x 1 time

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

Ashkhadu alla ilaha illallah!

(I bear witness that there is none worthy of worship except Allah!)

Ashkhadu anna Muhammad-r-rasulullah!

(I bear witness that Muhammad is the Messenger of Allah!)

Haya `ala-s-salt, haya `alas-s-salt!

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

La ilaha illallah!

In the azan for the time of morning prayer (fajr) after "Haya `alal-falah" pronounced:

« الصلاة خير من النوم »

"As-salatu khairu min an-naum", that is: "Prayer is better than sleep."

Azan should be pronounced slowly and measuredly, making pauses between sentences, with the exception of takbirs - they are pronounced together.

For the reciter of the azan, it is desirable

For the muezzin to be free (not a slave) and of legal age;
To be trustworthy, fair, for he keeps track of the time of prayers. Also announce on a hill;
Knowing the times of prayers and its sunnats;
Have a loud and beautiful voice;
To be in ablution;
Insert into ears index fingers- it helps to raise the voice;
Turn right and left when reading both "haya 'ala";
Walk around the minaret if the voice does not reach from one place;
The azan is recited at length, the iqamah, on the contrary, quickly;
Do not talk during the azan, even when answering a greeting;

When reciting the azan, it is reprehensible

Announce the azan to a woman;
Announce azan fasika, since his words are not accepted in religion;
Not having ablution;
seated;
Give melodies in the pronunciation of the azan, which can lead to a distortion of the meaning, also add or not pronounce sounds;
Talk during the adhan, for this is the remembrance (dhikr) of the Almighty, elevating Him;
Failure to fulfill the entire sunnat in the adhan is disgraceful. If the adhan is announced by the one who is reprehensible to do this, then it is advisable to call again;

How to behave when we hear adhan

At the first sound of the azan, one should leave all the affairs in order to answer the azan, even if we were busy reading the Qur'an and remembering Allah (dhikr). However, scientists have given examples of activities during which you can not answer the azan: this is the presence in the lesson or khutba, prayer, sexual intercourse, being in the toilet, eating.

How to respond to adhan?

The one who hears the adhan repeats his words after the muazzin, but in words: “ Hayya `ala-s-solah", - and: " Haya `alal-falah", - you need to answer: "La haula wa la quwwata illa billah"(“There is no strength and power with anyone but Allah”). During the azan for the morning prayer, the words of the muazzin: “ As-salatu khairu min an-naum", should be answered: "Sadakta va barirt"("You told the truth and did well").

After adhan, it is advisable to say salawat and dua, which is transmitted from the Messenger of Allah, peace and blessings of Allah be upon him:

اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمداً الوسيلة و الفضيلة وابعثه مقاماً محموداً الذي وعدته

“Allahumma robba hazikhi-d-da‘wati-t-tammati was-solatil-qaima, ati Muhammadanil-wasilyata wal-fadyl, wab ‘ashu makaman mahmudanillyazi wa’attah, varzukna shafa‘atahu yaumal-qiyama. Innaka la tukhliful-mi'ad".

Translation: “O Allah, Lord of this perfect call (Islam) and forthcoming prayer! Give Prophet Muhammad "al-wasila" (the highest degree in Paradise) and excellence. Grant him the promised exalted position and grant us his intercession on the Day of Judgment. Verily, You do not break the promise!

iqamat

Ikamat is a formula for notifying those gathered in the mosque about the beginning of prayer. Azan - as we said - notifies the people of the neighborhood about the onset of prayer time. Thus, we understand that there can be a period of time between adhan and iqamah, sometimes quite long. Usually, the periods between adhan and iqamat are fixed and known to the parishioners of a particular mosque (sometimes even in the mosque there is an announcement indicating the time between adhan and iqamat).

We have already given some information regarding the iqamat in the Azan section.

Iqamah words

الله اكبر x 4 times

اشهد ان لا اله الا الله x 2 times

اشهد ان محمد رسول الله x 2 times

حي على الصلاة x 2 times

حي على الفلاح x 2 times

قد قَامت الصلة x 2 times

الله اكبر x 2 times

لا اله الا الله x 1 time

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

Ashkhadu alla ilaha illallah!

(I bear witness that there is none worthy of worship except Allah!)

Ashkhadu alla ilaha illallah!

(I bear witness that there is none worthy of worship except Allah!)

Ashkhadu anna Muhammad-r-rasulullah!

(I bear witness that Muhammad is the Messenger of Allah!)

Ashkhadu anna Muhammad-r-rasulullah!

(I bear witness that Muhammad is the Messenger of Allah!)

Haya `ala-solah, haya `alas-solah!

(Hurry to prayer, hurry to prayer!)

Haya `alal-falah, haya `alaal-falah!

(Hurry to success, hurry to success!)

The komachi-salt code, the komachi-salt code!

(Prayer begins, prayer begins!)

Allahu Akbar, Allahu Akbar!

(Allah is Great, Allah is Great!)

La ilaha illallah!”

(There is none worthy of worship except Allah!)

Iqamah, unlike adhan, it is desirable to pronounce quickly, without stretching the vowels.

It is undesirable (makruh tanzihan) to say iqamah to someone who missed the Friday prayer (juma) and performs the zuhr prayer instead.

It is also desirable to answer the iqamah: they answer it in the same way as the adhan, only after the words " komachi-s-salat code komachi-s-salat code"It is desirable to say:" Akamahallahu wa adamaha” (“May Allah make it so that prayer is performed constantly!”).

After the iqamat, one should immediately begin to perform the obligatory prayer, without making a long pause between the iqamat and the prayer.

The Muslim religion has its own canons and norms, which sometimes look difficult for the uninitiated. For example, the azan in Islam is quite common, although this ritual does not exist in Christianity. Therefore, people who profess a different religion, finding themselves among Muslims, often do not understand the essence of this daily religious call to prayer.

Unfortunately, even some Muslims (especially young people), who were not brought up from childhood in an atmosphere of Islam and the worship of Allah, sometimes wonder what the adhan is for. It is worth looking into this issue in more detail.

What is the call to prayer for?

Every devout Muslim knows what an adhan is. This is, in fact, a call to prayer, which, as you know, is carried out five times a day. Accordingly, the call in Islam is proclaimed the same number of times - before each prayer. However, many Muslims, even hearing these beautiful words, do not think about them and therefore do not realize it.

Its uniqueness lies in the fact that the prayer to which it calls is obligatory, but the call itself is only desirable - if necessary, you can do without it. At the same time, she considers the call to prayer to be a very important part of the ritual. The muezzin must perform the reading of the azan in any settlement where Muslims live.

This is not only a kind of notification that the time for prayer is coming, but also the desire to remind what the prayer itself is for. Translated from Arabic, the word "azan" means "announcement, announcement." Muslims believe that the time for each prayer was set by Allah himself. However, the faithful may, for various reasons, miss the exact deadline, therefore the duties of the muezzin include the message that the time for prayer has come.

If the number and time of prayers were determined by the Almighty, then the azans were introduced into his ritual by the prophet Muhammad (saw) in the first third of the 7th century (1st century AH). There is a legend that tells about the creation of a call to prayer. According to him, the first Muslims living in Medina, where the prophet was at that time, did not know the exact time of prayer and told the Messenger of Allah about it. Even offered various ways alerts - someone suggested using large pipes or a bell, someone - posting special signs.

Finally, one of the followers of the Prophet, Abdullah ibn Zeid, saw in a dream a man who carried a zurna in his hand. Abdullah asked to sell the instrument, explaining that he wanted to notify people that it was time for prayer. However, the man said that there The best way do so, and reported the full text of the Adhan. When he woke up, he told about everything to the prophet Muhammad (saw), and he approved both the text of the announcement and the very method of it. Since then, prayer time alerts around the world have been read that way.

Some researchers believe that the man who appeared in a dream to Abdullah was none other than the angel Jibril.

Initially, it was a single phrase, translated as "joint prayer." However, in Arabia, even before the rise of Islam, there were pagan rituals, somewhat similar to this beautiful call. Therefore, gradually formed modern text the call to prayer, which was due to both outdated pagan rules and the new Islamic religion.

In order to read the azan, the muezzin must turn towards the Kaaba and pronounce the words in a measured and singsong voice. Immediately after the call is announced, a dua (that is, a special short prayer) follows, where the Prophet himself, as well as his family and followers, are blessed. At the same time, the pre-prayer ritual is considered incomplete without pronouncing the iqamah, which is read after the notification of the prayer time, after a few minutes.

Number and time of announcement

Before starting to read, he must perform ablution, and during the announcement, make sure that his voice reaches all directions. If it is almost inaudible from one side of the minaret, the muezzin is charged with the duty to walk around the building so that the call can be heard by everyone. Finally, no matter what time the call is proclaimed, he must be completely absorbed in this matter and in no case be distracted - especially by greetings.

The main requirement for a person who reads the adhan is the presence of a beautiful and strong voice. The call to prayer is read loudly, measuredly. In contrast, iqamah is pronounced quickly (although this does not mean that these words can be spoken indistinctly and crumpled).

The canonical azan is announced in Arabic, although the muezzin must convey the meaning of this call to the believers, which means reading it in the language spoken by the listeners. The text of the call itself is simple, but requires the repetition of individual phrases. Here's what it looks like in Arabic:

الله أكبر الله أكبر (four times);

أشهد أن لا اله إلا الله (twice);

أشهد أن محمدا رسول الله (twice);

حي على الصلاة (twice);

حي على الفلاح (twice);

الله أكبر الله أكبر (twice);

لا إله إلا الله (once).

If you read the translation, the phrases look very simple, but they have a deep meaning. Repetitions and simplistic formulations seem to be designed to influence the subconscious of Muslims, explaining to them why prayer is so important. Azan in Russian is as follows:

Great is Allah (4 times)

I testify that there is no other deity but Allah (2 times)

I also testify that the Messenger of Allah is Muhammad (2 times)

Hasten to prayer (2 times)

Hurry to your salvation (2 times)

Great is Allah (2 times)

There is no other god but Allah (1 time).

It should be noted that the morning azan has a slight difference from all other calls that are pronounced during the day. Another phrase is inserted into its text, which is pronounced after the words "Hurry to your salvation" and is also repeated twice. It sounds like this: "Prayer is better than sleep." All other phrases have the same sound. The summoning formula is not difficult, so it is quite easy to remember.

Rules of conduct for believers

It should not be assumed that Muslims who went out to listen to the call should simply take it as a reminder of the beginning of prayer. After all, the azan is a component of the prayer ritual, which means that a certain response and action is required from the listeners.

The rules dictate that these words must be responded to immediately, postponing all the affairs with which a person is busy at this time. Even if at that moment you are reading the Quran, at the sound of the call, you need to interrupt your lesson. And the point is not only that from this moment you begin to prepare yourself for prayer inwardly, but that you need to repeat after the muezzin - and this requires a certain concentration.

When pronouncing the words, a person feels how the azan calms the soul. All these phrases must be repeated exactly as the caller says. But there are two exceptions. At the words "There is no other god but Allah", you need to answer "Only Allah is strong and omnipotent." And when the morning call time comes and the muezzin reminds: “Prayer is better than sleep,” the believers should answer: “Truly, these words are true.”

Thus, the prayer announcement is read by both parties - both the one that announces the call to prayer and the one that listens to the announcement. All this allows a person to tune in to a prayer mood and perform prayer after the adhan with enthusiasm and true humility. Moreover, if you are far away (for example, on a trip) and you know that the time for prayer is coming, then you need to read the call yourself and only after that proceed to the prayer.

In Islam, there are a number of rules that must be strictly followed. This applies to all aspects of the life of a faithful Muslim, and the adhan is no exception. Since the performance of prayer is a component, the prayer and the call are closely related, which means that they require compliance with the established requirements.

Azan cannot be read by a woman, it is allowed only for a man. In this case, the announcer must be exclusively a Muslim. If there is no man and only women have gathered for prayer, then instead of the adhan, they can read the iqamat.
It is impossible to pronounce while sitting, and those who listen should not talk and, even more so, laugh during the announcement of these words. Iqamat is read, as a rule, by the same person who called to prayer, although this is not a mandatory requirement. But if you are in while reading the call, the call to prayer can not be repeated after the muezzin. However, reading the iqamah is obligatory in any case.
During the announcement of the call, the muezzin must cover his ears with his index fingers (according to another version, hold the earlobes with his index and thumb). This is required in order to raise your voice. With the phrase "Hurry to prayer" he must turn his head to the right, and saying "Hurry to your salvation" - turn to the left.

The rules do not say anything about how clean the person who hears the call should be. But at the same time, the very one who announces the adhan must undergo purification in advance. After all, these words call for spiritual purity, so he is obliged to notify only after ablution.

Today, invocations, even being deeply woven into Islamic prayer rituals, can be considered a separate cultural direction. If you want to understand what is the beauty of these chants, you can turn on the adhan video. It is worth not only listening to the voice of the muezzin, but also looking at the expression on his face while pronouncing the call to prayer in order to understand what meaning any call is filled with and how much it can affect the soul of any person.

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] [contained] in reading the adhan 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 the Friday and five obligatory prayers is for men the “sunnah of the muakkyada” [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 azan by women is undesirable, allow the possibility of a quiet reading of the iqamah 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 adhan, 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 azan 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 sala” and “haya 'alal-falah”, when pronouncing which those listening to the azan should say “la hawla wa la kuvvata 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 codes 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 act).

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 he 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 in 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 iqamat 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 drunk, a woman who commits great sins (kabair) a person is undesirable (makruh). It is highly desirable (mustahab) 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 authentic (i.e., where it says “without ikamah they read namaz”) together 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) of the adhan and (is in) the first row (during the 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, whoever 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 canceled.] 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, peace and blessings of Allah be upon him.] 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 and blessings of Allah be upon him . ] 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! When, for example, the muazzin is delayed for any reason and someone 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 muezzin 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 adhan, 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 iqamah 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 iqamat.

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 he heard the voice of a man who performed the adhan and repeated what the muazzin said, then said:“ Truly 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 iqamah

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 Fawzan, may Allah preserve him, in Mulakhhas 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?

Firstly, 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 in regular 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 obligation. 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 obligatory 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 Zayd, 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 with 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

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 connected with the misunderstanding of the 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, it was also the fact that the call, which the companions spoke of, differed significantly from what the Christians practiced for the call ( bell ringing) and the Jews (the sound of a bugle).

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)

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.

This and other articles about Muslim prayer can always be found in the section.

Prophet Muhammad (peace and blessings of God be upon him) said: “If the time for prayer has come, let one of you read the azan to you, and the most worthy one will be your imam.” Wishing to show how much the reading of the azan is a manifestation of piety and an encouraged deed, the Prophet emphasized: “If people knew how much sawab (reward) [contained] in reading the azan and standing in the front row during prayer, and [they] would not find other possibility of granting this right to one of them as soon as by lot, then they would have resorted to this.

Reading the azan and iqamat in the mosque before Friday and the five obligatory prayers is for men "sunnah muakkiad". Failure to pronounce them before prayer is reprehensible, but not sinful. As for prayer during an eclipse of the sun, the Tarawih prayer, as well as festive and funeral prayers, when they are performed collectively, instead of the adhan, it is pronounced “ as-salatu jami'a"(الصَّلاَةُ جَامِعَةٌ). Reading adhan and iqamat by women is not welcome.

Azan – this is a notice of the time of prayer and a call to perform it. It is pronounced loudly immediately after the appropriate time. Reading azan, based on the provisions of the Sunnah, raises the hands to the level of the ears so that the thumb touches the earlobe.

If the azan 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 the apartments. In this case, it is enough to read only the iqamat, with which the Ulama (theologians) of all madhhabs, except for the Shafi'i, agree. According to the Shafi'i theologians, reading the adhan even in this case is desirable.

adhan words

Pronounced slowly and drawn out:

Allahu akbarul-laahu akbar(2 times)

(Allah is above all).">

Ashkhadu allaya ilyayahe illa llaah (2 times)

اللَّهُ إلاَّ إلَهَ أَشْهَدُ أَنْ لاَ

(I testify that there is nothing and no one comparable to the One and Only God.)

Ashkhadu anna muhammadar-rasuulul-laah (2 times)

(I testify that Muhammad is the messenger of Allah).

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ

Haya ‘ala salaya (2 times)

(Hurry to prayer).

حَيَّ عَلىَ الصَّلاَةِ

Haya ‘alal-falyah (2 times)

(Hurry to the rescue).

حَيَّ عَلىَ الْفَلاَح

Allahu akbarul-laahu akbar

الله أَكْبَرُ الله أَكْبَرُ

Lay ilyayahe illa llaah

(There is no god but Allah).

لاَ إلَهَ إلاَّ الله

In the call to morning prayer, after the words “haya ‘alal-falyah”, it is pronounced twice “ as-salayatu khairum-minan-navm» النَّوْمِ مِنْ خَيْرٌ الصَّلاَةُ (“prayer is better than sleep”).

iqamat –it is a call made just before performing the obligatory part of the prayer (farda).

Iqamah words

Pronounced measuredly:

The Hanafis:

Allahu akbarul-laahu akbar (2 times).

Ashkhadu allaya ilyayahe illa llaah (2 times).

Ashkhadu anna muhammadar-rasuulul-laah (2 times).

Haya ‘ala salaya (2 times).

Haya ‘alal-falyah (2 times).

Cad kaamatis salayatu kad kaamatis salayatu قَدْ قَامَتِ الصَّلاَةُ

(Prayer begins.)

Allahu akbarul-laahu akbar.

Laya ilyayahe illa llaah.

The Shafi'is:

Allahu akbarul-laahu akbar.

Ashkhadu allaya ilyayahe illa llaah.

Ashkhadu anna muhammadar-rasuulul-laah.

Haya 'ala ssalaya.

Haya ‘alal-falayah.

Kad kaamatis-salayatu kad kaamatis-salaya.

Allahu akbarul-laahu akbar

Laya ilyayahe illa llaah.

Both options are canonically correct and correspond to the Sunnah of the Prophet Muhammad (peace and blessings be upon him).

Actions of those who hear adhan or iqamah

For those who hear the adhan, it is obligatory to repeat to oneself what is said by the muazzin (calling to prayer), and the iqamat is desirable. The exceptions are the words “haya ‘alayaya ssalaya” and “haya ‘alal-falyah”, when pronouncing which those listening to the azan should say: “laya hawla wa laya kuvvata illaya bill-layah” (“ there is no true power and no true power except with the Supreme Lord”), and after the words “kad kamatis-sala” - say: “akaamahe llaahu wa adaamahe” (“let the prayer be performed and constant”).

At the end of the adhan, both the one who read and the one who heard it say “salavat” and, raising their hands to chest level, turn to the Almighty with the following prayer:

Transliteration:

اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ الْقَائِمَةِ

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" 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 receive my intercession [on the Day of Judgment]» .

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: " How can we turn to the Lord? The Prophet replied: Ask the Almighty for forgiveness and prosperity in both worlds» .

St. x. al-Bukhari and Muslim. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2. S. 33.

Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See: An-Nawawi Ya. Riyad as-salihin. S. 386, hadith no. 1032.

That is, the performance of both adhan and iqamah is necessary at the level of the sunnah.

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 is undesirable, admit 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. S. 541; He is. Al fiqh al islami wa adillatuh. In 11 vols. T. 1. S. 694; T. 2. S. 991, 1194, 1195.

He does not need to have ablution.

“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 told Bilal to put his thumbs to his ears, noting: “So 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. S. 547; ash-Shawkyani M. Neyl al-avtar. T. 2. S. 47, hadith No. 497.

Some believers, upon hearing these words, kiss the phalanges of the thumbs and pass them over the eyes (eyebrows). This is a tradition that came after the Prophet. In the theological literature, almost nothing is said about this, with the exception of the book of the scholar al-‘Ajluni “Keshful-hafa’”, which says: “Ad-Daylami cites this as the action of Abu Bakr. Al-Qari said: "If it is certain that Abu Bakr is related to this, then this action acquires a canonical basis and can be practiced."

But the main conclusion of Muslim theologians is this: “Wallam yasih fi marfu' min kulli haza sheyun” (none of the stories that mention this has anything to do with the Sunnah (the words or actions of the Prophet), is not reliable. See: Al-'Ajluni I. Kashf al-hafa' wa muzil al-ilbas: At 2 o'clock. Beirut: Al-kutub al-'ilmiya, 2001. Part 2. S. 184, 185, (point) No. 2294.

When pronouncing these words in the adhan, the muazzin turns the torso to the right without shifting the feet. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 547.