Yes, you read that right. We have different versions on how the Ahdhan is to be called. Not just that, we have different version on how the Iqamah is to be called as well.
Let's start from the beginning. Adhan linguistically refers to conveying. Adhan as per the Shariah is a specific series of words acting as an alert to mark the entry time of a prayer or to announce the approach of Fajr. Iqamah, linguistically refers to making someone stand. Although it consists of few words, it covers the essentials of faith, expresses Islamic practices, is a form of worship, and one of Islam's collective symbols that shows that the place in which it is made is a Muslim land or area. The majority of fuqaha’ are of the view that the adhan is not valid in any language other than Arabic.
Adhan and Iqamah are fardh kifayah (communal obligation) on the men, those who are free, and those who are considered as residents. The person calling the adhan should have 4 qualities for it to be valid: Muslim, sound mind, male, and morally upright. The adhan of a non-Muslim is not valid because they cannot formulate the prerequisite intention required and they are not considered to be morally upright. The ones who have lost their mental faculties also cannot call the adhan and they fall under the category of morally exempt.
The Prophet ﷺ said: “And when Salah approaches, let someone among you make the call to prayer for you, then let the oldest among you lead (the prayer).” [Agreed Upon]
It isn’t obligatory for every congregation/masjid to give the adhan. But if the main masajid are giving the adhan then just Iqamah is also fine. It is an obligation upon the men. It is mustahabb (recommended) for the person who is praying alone to call the adhan and Iqamah.
The Adhan and Iqamah of Bilal
The well-known adhan that we know of and hear around the globe consists of 15 statements. This is as per the Hadith of Abdullah b Zaid and was the adhan of Ahl Madinah.
Abdullah b. Zaid said: When the Messenger of Allah ﷺ ordered that a bell should be made so that it could be struck to call the people to prayer, a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. I said, “O slave of Allah, will you sell this bell?” He asked, “What will you do with it?” I said, “We will call the people to prayer.” He said, “Shall I not tell you of something better than that?” I said, “Yes.” He said, “Say:
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
حَيَّ عَلَىٰ ٱلصَّلَاةِ
حَيَّ عَلَىٰ ٱلصَّلَاةِ
حَيَّ عَلَىٰ ٱلْفَلَاحِ
حَيَّ عَلَىٰ ٱلْفَلَاحِ
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
(Allah is most Great, Allah is most Great, Allah is most Great, Allah is most Great. I bear witness that there is no deity worthy of worship except Allah, I bear witness that there is no deity worthy of worship except Allah. I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah. Come to prayer, come to prayer; come to success, come to success. Allah is most Great, Allah is most Great, there is no deity worthy of worship except Allah).” Then he went a short distance away from me and said: “And when the prayer is about to begin (iqamah), say:
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
حَيَّ عَلَىٰ ٱلصَّلَاةِ
حَيَّ عَلَىٰ ٱلْفَلَاحِ
قَدْ قَامَتِ ٱلصَّلَاةُ
قَدْ قَامَتِ ٱلصَّلَاةُ
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
The following morning, I went to the Messenger of Allah ﷺ and told him what I had seen. He said, “This is a true dream, InshaAllah. Get up with Bilal and teach him what you saw, for he has a more melodious voice than you.” So I got up with Bilal and taught him, and he gave the call to prayer. ‘Umar ibn al-Khattab heard that in his house and he came out, dragging his lower garment and saying, “By the One Who sent you with the truth, O Messenger of Allah ﷺ, I saw the same as he saw!” The Messenger of Allah ﷺ said, “To Allah be praise.” [Abu Dawud]
This is the preferred method of Adhan as per the Hanbali and Hanafi madhab.
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." [Ahmad, Bukhari and Muslim] In al-Mughni, it is reported from Imam 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.
As for the iqamah, saying each phrase once, apart from the takbeer at the beginning and the end, which is said twice, and the phrase Qad qaamat is-salaah, which is also said twice. So the number of phrases is eleven in total. This is the madhhab of the Shaf‘is and Hanbalis, and is also the opinion of the Maikis, but they also say Qad qaamat is-salaah (prayer is about to begin) only once. [al-Mughni (2/59)] This is the iqamah of Bilal, the mu’addhin of the Messenger of Allah ﷺ.
To summarize iqamah:
- Iqamah of Hanbalis and Shafi'is = 11 phrases ( قَدْ قَامَتِ ٱلصَّلَاةُ is repeated twice)
- Iqamah of Malikis = 10 phrases (Nothing is repeated)
- Iqamah of Hanafis = 17 phrases (exactly like the adhan but with the addition of قَدْ قَامَتِ ٱلصَّلَاةُ)
It was narrated that Anas ibn Malik said: Bilal was ordered to repeat the wording of the Adhan for prayers twice, and to pronounce the wording of the Iqama once except "Qad-qamat-is-salat". [Bukhari and Muslim]
Narrated Abdullah ibn Umar: The words of adhan were pronounced from the time of the Messenger of Allah (ﷺ) 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. [Abu Dawud]
3 Points of benefit here:
1. Just because you know of something, or have come up with a good idea to do something, doesn't necessarily mean you are the best person to lead it or implement it. Having the correct skillset and knowledge is very very important. This is where one should learn how to manage their egos and their pride for the sake of the greater good. Even more important is, for a leader to recognise the strengths of those around them, and to use it for the best results of the community (or family/team/company) while making sure they are also growing and benefitting as well. People skills are very important to navigate such situations. This is true leadership and management. Even though Abdullah b Zaid was the one who had the dream and presented the idea of the adhan to the Prophet ﷺ, it was Bilal who was given the duty to call the adhan because of his loud and clear voice.
2. Ahadun Ahad! Ahadun Ahad! Allah chose Bilal, an Abyssinian slave who had been tortured almost to death yet always raised his voice with call of tawhid, to be the first person to give adhan in history, and he gave that adhan in the masjid of the Prophet ﷺ when the adhan was legislated in the first year of the hijrah. Then, when Makkah was conquered in 8 AH and the Prophet ﷺ forgave the Quraysh, he asked Bilal to climb the Ka'bah and give the adhan. Five years later, when Jerusalem was conquered, Umar b. al-Khattab came in person to accept the keys of the city, and when the time for prayer came, he asked Bilal - who had stopped calling adhan after the death of the Prophet ﷺ to give the adhan in that city. Hence, the voice that refused to venerate shirk and insisted on proclaiming the unity of Allah became the voice chosen by Allah to be the first to call adhan in all three holiest cities on earth: the Masjid al-Haram in Makkah, and the Masjid al-Nabi in Madinah, and Masjid al-Aqsa in Jerusalem.
3. The wordings of the adhan were not an addition of a random man or a mere suggestion. It was from a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadith narrated by Ibn ‘Umar that the Prophet ﷺ said: “Dreams are one of the seventy parts of Prophethood.” [Ahmad] Imam Bukhari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” The dream here, which the Prophet ﷺ described as a true dream, came from Allaah and was not a suggestion from a person. So it was a part of Prophethood because it was approved of by the Prophet ﷺ and was described by him as a true dream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have become a part of the Shariah. The definition of the Sunnah is that it consists of everything that was narrated from the Messenger, everything that he “said, did or approved of.” Why not reveal directly? Allah decrees whatever He wills, however He wills, for He is not questioned, and He is the King of Kings.
The iqamah mentioned in the narration above is the version which is favoured by the majority of scholars, including Imam Malik, Imam al-Shafi’i and Imam Ahmad, but Imam Malik said that the phrase 'قَدْ قَامَتِ ٱلصَّلَاةُ' (prayer is about to begin) should be said only once. Another version of the iqamah has seventeen phrases. This was narrated in the Sunan of Abu Dawud, al-Tirmidhi (192), al-Nasa’i (632) and Ibn Majah (709) from Abu Mahdhurah who said: The Messenger of Allah taught me the adhan with nineteen phrases and the iqamah with seventeen. This version was preferred by Imam Abu Hanifa.
The Adhan and Iqamah of Abu Mahdhurah
We have another variation of the adhan reported from Abu Mahdhurah as is recorded in Sahih Muslim. The origin story is also very inspiring and full of lessons. A teenager named Abu Mahdhurah was with his group of nine friends when the Prophet ﷺ was leaving Hunayn after the battle. They were following the Muslim army and when they heard them calling the adhan they started mocking them by reciting their versions. Instead of getting angry and offended by a group of teenagers, the Prophet ﷺ showed mercy. He had heard a beautiful voice. So he sent for them and had all ten of them recite, until the last of them, Abu Mahdhurah recited. The Prophet ﷺ sat him down and then rubbed the front part of his head and blessed him three times, at that moment, all the hatred he had for the Prophet ﷺ disappeared and Iman entered his heart. The Prophet ﷺ then told him to go give adhan in the Haram of Makkah! [Nasai]
He didn’t even know the correct wordings of the adhan. The Prophet ﷺ taught him. Abu Mahdhurah continued to give the adhan in Makkah until he died almost fifty years later. He was succeeded by his children and grandchildren in calling the adhan in the Haram. Imam al-Shafi’i recounted hearing the adhan of one of the grandchildren of Abu Mahdhurah over 150 years later.
There is a beautiful lesson to be learned here, and that is that you do not close doors for yourself that Allah has opened for you. Abu Mahdhurah had many reasons to feel undeserving of such a great opportunity and honour; he was a teenager, he was a new Muslim, he was calling the adhan before even knowing how to pray! But Allah has given us all certain gifts, and we should not shy away from using them. In fact, giving adhan in the Haram of Mecca is not just using a gift, it’s maximizing it. And we should do that with our gifts too.
Abu Mahdhurah said that the Messenger of Allah (ﷺ) taught him Adhan (in Makkah) like this:
اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
- ثُمَّ يَعُودُ فَيَقُولُ -
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
حَىَّ عَلَى الصَّلاَةِ - مَرَّتَيْنِ
حَىَّ عَلَى الْفَلاَحِ - مَرَّتَيْنِ
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
Allah is the Greatest, Allah is the Greatest; I testify that there is no deity worthy of worship but Allah, I testify that there is no deity worthy of worship but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah, and it should be again repeated: I testify that there is no deity worthy of worship but Allah, I testify that there is no deity worthy of worship but Allah; I testify that Muhammad Is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah. Come to the prayer (twice). Come to success (twice).
Ishaq added: Allah is the Greatest, Allah is the Greatest; there Is no deity worthy of worship but Allah.
This was the adhan of Ahl Makkah.
The Iqamah is 17 phrases:
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
أَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱللَّٰهِ
حَيَّ عَلَىٰ ٱلصَّلَاةِ
حَيَّ عَلَىٰ ٱلصَّلَاةِ
حَيَّ عَلَىٰ ٱلْفَلَاحِ
حَيَّ عَلَىٰ ٱلْفَلَاحِ
قَدْ قَامَتِ ٱلصَّلَاةُ
قَدْ قَامَتِ ٱلصَّلَاةُ
ٱللَّٰهُ أَكْبَرُ، ٱللَّٰهُ أَكْبَرُ
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
This version was preferred by Imam Abu Hanifa [al-Mabsoot (1/219)] and some Shafi'i scholars.
2 important terms to know here:
1. Tarji’ (الترجيع), which is the repeating of the shahadatayn. They are the main cause of a person entering Jannah and there are numerous ahadith that talk about the virtues and rewards associated with them. However, it was not reported that Bilal did Tarji’ in his adhan.
2. Tarbi’ (التربيع) which is saying “Allahu Akbar” four times in the beginning, or tathniyah (التثنية) saying it twice.
In the madhab of Imam Ahmad, it is not disliked to do Tarji’. Imam Ahmad was asked which of the two variations he liked, and he responded - the Adhan of Bilal. This is also the position of the Hanafi madhab. The Maliki madhab prefers the adhan of Abu Mahdhurah (17 phrases). In the Shafi'i madhab, there are a number of narrations for the adhan of Abu Mahdhurah (19 phrases). The Hanabilah permit the Shafi'i version of the adhan as well.
Imam an-Nawawi said: “A group of the Scholars of Hadith and other than them took the opinion of having a choice between performing tarji’ or leaving it off” [Sharh Sahih Muslim (4/81)]
This is the opinion of Sheikhul Islam Ibn Taymiyyyah as is recorded in his al-Fatawa al-Kubra (2/42), Imam ash-Shawkani as is recorded in his Sayl al-Jarar (pg.125), Sheikh al-Albani as is recorded in his Thamr al-Mustadab (pg.208), and Sheikh Ibn al-‘Uthaymin as is recorded in his Ta’leeqaat Ibn Uthaymin ‘ala al-Kaafi.
The Adhan as per the Maliki madhab is:
اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ
The Muaddhin softly says
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
The Muadhhin in a louder voice now says
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
حَىَّ عَلَى الصَّلاَةِ - حَىَّ عَلَى الصَّلاَةِ
حَىَّ عَلَى الْفَلاَحِ - حَىَّ عَلَى الْفَلاَحِ
لَا إِلَٰهَ إِلَّا ٱللَّٰهُ
Sheikh al-Islam Ibn Taymiyyah said, "As this is the case, the correct view is the view of Ahl al-Hadith and those who agree with them, which is to accept everything that has been narrated from the Prophet ﷺ and not to disapprove of any of these narrations, because the variations in the adhan and iqamah are like the variations in the recitation and tashahhud etc.… No one has the right to disapprove of anything that the Messenger of Allah ﷺ has prescribed for his ummah. With regard to those who dispute and are divided on such issues, to the extent that they regard people as friends or enemies, or fight over such issues in which variation is approved of by Allah, as some of the people in the east do, they are among those who split up their religion and became sects. In order to follow the Sunnah completely, we should do it one way one time and the other way another time, this way in one place and the other way in another place, because forsaking what was narrated in the Sunnah and adhering to something else may lead to regarding what is Sunnah as bid’ah and regarding something that is mustahabb as obligatory, and that would lead to division and disputes if others do it the other way. So the Muslim should pay attention to the general principles which call for adherence to the Sunnah and the jama’ah, especially with regard to prayers in the congregation. Saying the Shahaadatayn twice in a low voice and then repeating that out loud in the was the option favoured by Malik and al-Shafi’i, but Malik thought that the takbeer should be said twice and al-Shafi’i thought that it should be said four times, whereas Abu Hanifah thought that the Shaahadatayn should not be said in a low voice during the adhan. With regard to Ahmad, he said that both ways were Sunnah but he preferred not to do it because that was the adhan of Bilal.
With regard to the iqamah, Malik, al-Shafi’i and Ahmad said that the phrases should be said once, but Ahmad said that saying them twice is Sunnah. All three of them, Abu Hanifah, al-Shafi’i and Ahmad, preferred to say Qad qaamat il-salaah twice, whereas Malik did not. And Allah knows best. [Majmu’ al-Fatawa, 22/66-69]
Shaykh Ibn Uthaymin said, "Everything that has been narrated in the Sunnah about the adhan is permissible. Rather what should be done is to recite one version sometimes and another version sometimes, so long as that will not cause confusion and fitnah (tribulation). Malik narrated seventeen phrases to be recited, starting with Allahu akbar, to be said twice; then the muezzin should recite the shahadatayn to himself first, then say them out loud and continue with the adhan.
According to al-Shafi’i, there are nineteen phrases with the takbeer at the beginning four times; then the muezzin should recite the Shahaadatayn to himself first, then say them out loud and continue with the adhan. All of this was narrated in the Sunnah, so if you give the call to prayer one way sometimes and in the other way sometimes, this is better. The basic principle is that in the case of acts of worship that were narrated in different ways, it is preferable to do them in all of those ways. [Al-Sharh al-Mumti’, 2/51, 52]
The Adhan of Fajr
Two Adhans are prescribed for Salah al-Fajr, the first before the imminence of the time, and the second at the arrival of the time (for Salat). It is therefore prescribed to say: الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ (prayer is better than sleeping’)(twice) during the first call. This is due to the saying of the Prophet ﷺ (while instructing Bilal): “When you make the first call for Salat ul-Fajr (i.e. the dawn prayer), you should say: “prayer is better than sleeping” (twice).” [Abu Dawud]
There are two dawns, the false dawn (al-fajr al-kadhib), which does not signal the beginning of the time for Fajr prayer or the time when the one who wants to fast should refrain from food, drink and intercourse; and the true dawn (al-fajr al-sadiq), which is when the time for Fajr prayer begins and the time when the one who wants to fast should refrain from food, drink and intercourse.
Imam Ibn Qudamah said: “To sum up, the time of dawn refers to the appearance of the second dawn according to consensus. That is indicated by the reports of the times of prayer. It is the white line that appears along the horizon; it is called the true dawn (al-fajr al-sadiq). As for the first dawn, it is the white line that appears vertically and not horizontally. It is not connected to any ruling and it is called the false dawn (al-fajr al-kadhib).” [Al-Mughni, 1/232)]
As for the phrases in the Adhan of Fajr, our Sheikh, Ibrahim Nuhu حفظه الله said, "The best opinion is that 'الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ' is part of the first adhan of Fajr. Narrated Aisha: The Prophet ﷺ said,
إِنَّ بِلاَلاً يُؤَذِّنُ بِلَيْلٍ، فَكُلُوا وَاشْرَبُوا حَتَّى يُؤَذِّنَ ابْنُ أُمِّ مَكْتُومٍ
"Bilal pronounces the Adhan at night, so eat and drink (Suhur) till Ibn Um Maktum pronounces the Adhan." [Bukhari] If we look closely at the Sunnah we learn that Bilal was the one who would say it in his adhan. Most countries generally have only 1 adhan for Fajr except few like in Masjid al-Haram, the Masjid of the Prophet ﷺ and Islamic University of Madinah etc. The purpose of the first adhan is to warn the people who are sleeping, or those who are praying Witr, or those who are eating to fast that the time of Fajr is just a few minutes away. A person repeats exactly as the Muaddhin when he says 'الصَّلاَةُ خَيْرٌ مِنَ النَّوْمِ' and even for 'قد قامت الصلاة' in the iqamah.
Other Benefits
Adhan VS Iqamah
As per some scholars of the Madhab, the one calling the adhan is more virtuous than the one calling the iqamah. The one calling the iqamah is more virtuous than the one leading the salah.
Adhan > Iqamah > Imamah
The Messenger of Allah said:
الإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ ، اللَّهُمَّ أَرْشِدِ الأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ
“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.” [Abu Dawud]
Trust is greater than a guarantee and attaining forgiveness has a loftier station than attaining guidance. Umar Ibn al-Khattab had said that if he wasn't so occupied with the responsibilities of the Khilafah, he would would have called the adhan. It also needs to be remembered; it was narrated on the authority of Ibn Umar and recorded in Bukhari that Umar was the first to suggest that a man should call (the people) for the prayer; so Allah's Messenger (ﷺ) ordered Bilal to get up and pronounce the Adhan for prayers.
Mu’awiyah reported: The Messenger of Allah ﷺ said,
الْمُؤَذِّنُونَ أَطْوَلُ النَّاسِ أَعْنَاقًا يَوْمَ الْقِيَامَةِ
“The callers to prayer will have the longest necks of the people on the Day of Resurrection.” [Muslim]
Imam Al-Nawawi said, “It is said that it means they are masters and chiefs, as the Arabs would describe mastership as having a long neck.” The adhan of the muaddhin is what brings people to the Masjid in the first place. Everything that hears the voice of the Mu′adhin (the one who says Adhan) will testify on his behalf on the Day of Resurrection. The Prophet ﷺ said: “The jinn, mankind or any other thing that hears the voice of the muadhin, will testify on his behalf on the Day of Resurrection.” [Bukhari]
If people knew the reward of calling the Adhan, they would race one another towards making it. He ﷺ said: “If people knew the reward of proclaiming the call to prayer and making As-Salah in the first row, then they would not find any other way (to be able to do these) than to cast lots, and indeed they would cast lots (about them).” [Bukhari]
On the flip side, the Malikiyyah and Hanafiyyah opine the Imamah to be better. They argue that the Prophets of Allah and the Khulafa were all Imams. Imamah is leadership. It has more responsibility as compared to the muaddhin. The salah of the people is dependant on the Imam's salah and the Imam leads the people to Allah
Women Calling The Adhan
The women don’t make the adhan or the Iqamah. The adhan for women is makruh and invalid in the first place as is also the case with a true hermaphrodite. Clapping is for women and takbeer is for men. If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voices in the presence of men, then how can it be allowed for a woman to give the adhan? Imam Shafi’i said in al-Umm (1/84), "A woman should not give the call to prayer, and if she gives the adhan for men, her adhan is not valid (and they should repeat it)." Raising the voice is prohibited for women and restricted to men especially more if it’s in public and in the presence of men. Keep in mind though that her voice is not awrah, this is about etiquette and decency for women to not do such in front of other men. Raising the voice unnecessarily is blameworthy for both men and women. The Sahabiyat were role-models of modesty as well as role-models of knowledge.
A woman can call the iqamah if she is in a congregation of women and there are no men around. This was done by our mother Aisha.
Children Calling The Adhan
Scholars differ over the adhan of a child who has reached the age of discernment (seven years or older). As per the Ahnaf, it is valid without being prohibitively disliked. But, it is still superior for an adult to give the adhan. [Fatawa Hindiyya; Ibn Abidin, Radd al-Muhtar]
If the child is mumayyiz (reached the age of discernment), although he has not reached puberty, then his adhan is valid as per the mu'tamad of the Hanabilah. In a narration from Abdillah bin Abi Bakr bin Anas, he said, “My uncles asked me to call the adhan while I was still a child who hasn’t reached puberty. Then Anas bin Malik see this, but he did not say anything against it.” [al-Awsath by Ibn al-Mundhir]
Imam al-Nawawi said: “The adhan of a child who is mumayyiz is valid, the same as it is valid for him to be an Imam. This is the opinion of Shafi'i madhab and emphasized by the majority of scholars.” [al-Majmu]
For those scholars that they say the adhan of a child is invalid, they say so because the report of a pre-pubescent is not valid and thus their adhan will also not be valid. Sheikhul Islam Ibn Taymiyyah further expounds that an obligation (adhan is fardh kifayah) can only be fulfilled by someone who is mukallaf (legally responsible). This is for the main adhan that is the communal obligation and not the secondary adhans that follow after it.
Duas Before or After the Adhan
It is disliked for the muaddhin to make dua before or after the adhan audibly so that people don't confuse it to be a part of the adhan and to close doors of potential innovations creeping in. Likewise there is no legislated dua before the adhan or the iqamah.
Likewise, In al-Iqna, 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 Iblees, Imam Ibn al-Jawzi 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."
Imam 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."
The Personnel Involved
As for the one calling the adhan and iqamah, Narrated Jabir: Allah's Messenger (ﷺ) said to Bilal, "When you announce the Adhan, utter deliberately and when you pronounce the Iqamah utter quickly, and leave between your Adhan and your Iqamah time for one who is eating to finish his food." [Tirmidhi]. Schaolrs say that the slow and loud call of the adhan is to catch the attention of the people who are busy in the dunya. As for the iqamah, it is for the people who are already present for the congregation and hence keeping it faster serves the intended purpose.
It is recommended that the person calling the adhan is also the person who is calling the iqamah. Why? Ziyad bin Al-Harith As-Suda'i narrated:
"Allah's Messenger ordered me to call the Adhan for the Fajr prayer. I called the Adhan, then Bilal wanted to call the lqamah. Allah's Messenger said: 'Indeed the brother from Suda' has called the Adhan, and whoever calls the Adhan he calls the Iqamah.'" [Ahmad, Abu Dawud] The adhan and iqamah are like a form of dhikr before the salah and are likened to the 2 khutbahs delivered by the Imam on Friday. It is best that one qualified person is tasked to take charge of it and deliver it properly. Imam ash-Shafi'i said, "If a man made the adhan, he should follow it up with the iqamah." Likewise, Imam at-Tirmidhi says, "Most of the scholars agree with this opinion."
It is recommended that the adhan and iqamah be called from the same place. It is also preferred that the person should be standing and facing the qiblah. Saeed 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.
It is recommended that the muaddhin 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. [Abu Dawud] Imam at-Tirmidhi said, "The scholars prefer the callers to put their index fingers into their ears while making the adhan."
It is the responsibility of the muaddhin to take care with regards to the timing of the adhan, just as the time of the iqamah is the responsibility of the Imam. No one should call the adhan without the permission of the muaddhin al-ratib (resident muaddhin) and likewise none should call the iqamah without the persmission of the Imam unless the time was running out and the permission cannot be sought.
The person calling the adhan or iqamah should not speak during the call or give long pauses such that it feels disconnected. Some scholars dislike that he should even speak during the adhan, although al-Hasan, 'Ata and Qatadah permit it. Imam 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."
Replying to The Adhan and Iqamah
It is recommended for the muaddhin and those who can hear him to follow his call quietly. Repeat the words of the Muaddhin except for when he says “اَلْحَيْعَلَةِ”. This is the only place a person hearing the adhan doesn't repeat what the Muaddhin is saying is حَيَّ عَلَى ٱلصَّلَاة and حَيَّ عَلَى ٱلْفَلَاح. Here the person replies with “اَلْحَوْقَلَة” which is لا حَولَ و لا قُوَّةَ إلا بالله We reply to the adhan because it is dhikr. But here at this point, we don't repeat it as it is a call to the people and we are not the callers. That is why we reply with لا حَولَ و لا قُوَّةَ إلا بالله to ascertain the fact that there is no Might or Power except from Allah and we could only make it to the masjid because Allah allowed us to do so."
Umar ibn al-Khattab said: The Messenger of Allah ﷺ said: “If the muadhdhin says ‘Allahu akbar, Allahu akbar’ and one of you says, ‘Allahu akbar, Allahu akbar’; then he says ‘Ashhadu an la ilaha ill-Allah’ and you say ‘Ashhadu an la ilaha ill-Allah’; then he says, ‘Ash-hadu anna Muhammadan Rasul Allah’ and you say, ‘Ash-hadu anna Muhammadan Rasul Allah’; then he says, ‘Hayya ‘ala’l-salah’ and you say ‘La hawla wa la quwwata illa Billah’; then he says, ‘Hayya ‘ala’l-falah’ and you say ‘La hawla wa la quwwata illa Billah’; then he says, ‘Allahu akbar, Allahu akbar’ and you say, ‘Allahu akbar, Allahu akbar’; then he says ‘La ilaha ill-Allah’ and you say, ‘La ilaha ill-Allah’ from the heart, you will enter Paradise.” [Muslim].
When the Muaddhin adds in the adhan for the Fajr Salah, we reply with “صَدَقْتَ وَبَرَرْتَ”. There is no proof of this from the Sunnah that is authentic per say, however the Hanabila and the Shafiyyah say that that part of the adhan is not a dhikr but rather a statement. There is a difference of opinion on this matter. Some scholars opine to repeat exactly what the muaddhin says and others opine to remain silent as nothing is reported from the Sunnah.
The muaddhin can softly repeat after himself so that he can also get the reward of this act.
After replying to the adhan, a person recites - Jabir reported that the Messenger of Allah ﷺ said: “Whoever says when he hears the call to prayer:
اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدا نلْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُودا نلَّذِي وَعَدْتَهُ
"O Allah, Lord of this perfect call and the established prayer - Grant Muhammad the intercession and favour, and raise him to the honoured station that You have promised him."
my intercession for him will be permitted on the Day of Resurrection.” [Bukhari]
Why even make this dua when Allah will anyways do what He has promised? The words of Allah's Messenger are truth without a shadow of doubt. We say this to proclaim and share the high status of our beloved Messenger among the masses. We are acknowledging the high status of our beloved Messenger.
It is called the perfect call because it is calling one to worship Allah and it is infused with the pure message of Tawheed. As per scholars, Fadheelah could either be an explanation of Waseelah or it is something extra, greater, and in addition to that of Waseelah.
This dua should be followed up with sending salutations upon the Prophet. The Prophet ﷺ said: “When you hear the muaddhin calling for the prayer, repeat his words then ask Allah’s blessings upon me, because the one who asks Allah’s blessings upon me once will be rewarded ten blessings by Allah.” [Muslim]
With regard to saying dua at the time of the iqamah, some scholars regard it as being like the adhan , so it is mustahabb to repeat the words. Other scholars do not regard it as mustahab, because of the weakness of the hadith which speaks of repeating the words of the iqamah. So a person can opt to either remain silent or just repeat what the muadhin says except for the part of calling to prayer.
It is also recommended to make dua during the adhan and iqamah as this is a blessed time where duas are accepted. The Messenger of Allah ﷺ said, "The du’a made between the Adhan and the Iqama is not rejected." [Abu Dawud]
Responding to the adhan while praying nullifies that prayer. Why?
a. Because of the addition of non-adhkar/foreign words into the prayer.
b. Because of the simultaneous combination of two different acts of worship.
One should wait for the adhan to be completed and avail the rewards of replying to the adhan before praying tahiytaul masjid. The only exception to this is during Jumuah where listening to the khutbah takes precedence.
Leaving The Masjid After The Adhan
It is not permissible for a person to leave the masjid once the adhan has been called, unless there is a valid legal excuse or one has the intention to return for the prayer, or to be able to reach another masjid in due time.
Abu Hurairah related that the Prophet ﷺ told them, "If one of you is in the masjid and the call is made, he should not leave the masjid until he prays." [Ahmad] It is also related that Abu Hurairah said about a man who left the masjid after the call had been made, "That man has disobeyed Abu al-Qasim (the Prophet ﷺ)." This is related by Muslim and others.
Mu'adh at-Jahni related that the Prophet ﷺsaid, "It is the utmost apathy and sign of disbelief and hypocrisy that one who hears the call of Allah to salvation does not respond." [Ahmad]
Commenting on this, Imam 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."
Entering The Masjid After Salah
Imam Ibn Qudamah writes in al-Mughni, "If one enters the masjid after the prayer is finished, he may make the adhan and iqamah. Imam Ahmad's practice, based on what al-'Athram and Sa'eed ibn Mansur recorded from Anas, was to ask a person to make the adhan and iqamah, after which he would pray with (some people) in congregation. If a person wishes, he may pray without making the adhan and iqamah.
'Urwa is reported to have said, "If you reach a masjid wherein the people have already prayed, you may base your prayer on their adhan and iqamah, as theirs are sufficient for those who come after them." This was the opinion of Imams al-Hassan, ash-Sha'bi and an-Nakha'i. Al-Hassan, however, said, "I prefer that he makes the iqamah. If he makes the adhan, he should do so in a low voice and not aloud, for some people may consider it out of place."
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