:‫اسم‬ ‫العدة شرح العمدة‬

:‫تاريخ‬ ‫االش‬
‫لشــــــرح الممتــــــع علــــــى زاد المســــــتقنع‬

ٕ‫ باب الأذان والا‬- THE ADHĀN

‫والإ قامة‬ DHĀN & IQĀMAH

=======================================================================
INTRODUCTION

DEFINITION:
According to the ‫شريعة‬, the ‫( أذان‬adhān – proclamation, call to ‫ )صلاة‬is the ‫ عبادة‬of ‫ ﷲ
ﷸ‬accomplished by announcing the
time of ‫صلاة‬, using phrases that have been narrated from the ‫نبي
ﷺ‬, in a specific and prescribed manner.

=======================================================================
VIRTUES OF THE ‫أذان‬

Abū Hurairah ‫
﷊‬reported:

‫
ﷺ‬ ‫ رسول ﷲ‬said: “Were blessings of pronouncing the ‫ أذان‬and the standing in the first row,
Were people to know the blessings
they would resort to drawing
drawing lots in order
order to secure these privileges;
privileges; were they to realize the reward of
performing ‫ صلاة‬early, they would race for it; and were they to know the merits of ‫ صلاة‬after nightfall (ʿI
(ʿIsh
ʿIshā’
shā’)
ā’) and
[1]
that of the dawn (Fajr) ‫صلاة‬, they would come to them
them even
even if they had to crawl.”
crawl.

From this ‫حديث‬, it is understood that the ‫( ُم َؤ ِّذن‬mu’adhdhin – caller of the ‫ )أذان‬would be blessed with such a great
reward, that if people fully understood this reward, they would compete with each other to gain such a reward.
ʿAbd ‫ ﷲ‬ibn ʿAbd Ar-Raḥmān ‫
رحمه ﷲ‬reported:
“Ab
Abū
Abū Saʿ udrī ‫
﷊‬said to me: “I see that you like living among your sheep in the wilderness. So
Saʿīd al-Khudr
Khudrī
wilderness, and you want to call the ‫أذان‬, you should raise your
whenever you are with your sheep or in the wilderness, your voice,
voice,
because whoever hears the ‫أذان‬, whether a human,
human, jinn,
jinn, or any other creature, will testify for you on the Day of
[2]
Resurrection.
Resurrection.” Abū
Abū Saʿ added: “I heard this from ‫رسول ﷲ
ﷺ‬.””
Saʿīd ‫
﷊‬then added: .”

Once again, ‫ رسول ﷲ
ﷺ‬points out the great reward that the ‫ مؤذن‬is entitled to. Therefore, those who are blessed by ‫ﷲ
ﷸ‬
to call the people to ‫ صلاة‬will have everything testify on their behalf on the Day of Judgment.
In the light of these ‫ أحاديث‬and many others like it, Shaikh Muḥammad Ibn Ṣāliḥ al-ʿUthaimīn ‫
رحمه ﷲ‬came to the
conclusion that calling the ‫ أذان‬is more virtuous than leading the ‫ صلاة‬or calling the ‫( إقامة‬iqāmah – raising, lifting-up; second
call to ‫صلاة‬, indicating the imminent beginning of the ‫)صلاة‬. [3]

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=======================================================================
RULINGS & METHOD OF ‫إقامة & أذان‬

PRESCRIBED TIMES OF ‫أذان‬:

‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬begins this chapter with:
“They daily ‫ صلوات‬that are ‫ فرض‬and not prescribed for anything other than that.
They are prescribed for the five daily that.”

Thus it is understood that the ‫ أذان‬is legislated for the five daily ‫صلوات‬, as well as what takes their place (such as the
Friday ‫)صلاة‬. Other than this, the ‫ أذان‬is not prescribed for any other ‫( صلاة‬such as the ‫ صلوات‬that are ‫نفل‬, funeral ‫صلوات‬, or
the ʿĪd ‫)صلوات‬.
Shaikh ʿAbd ‫ ﷲ‬ibn Ḥumaid ‫
حفظه ﷲ‬said:
"It was not narrated that when ‫ رسول ﷲ
ﷺ‬stood up to pray any ‫ صلاة‬that was ‫نفل‬, he ‫
ﷺ‬gave the the ‫ أذان‬or the ‫إقامة‬.
The ‫ أذان‬and the ‫ إقامة‬are only for the ‫ صلوات‬that are ‫فرض‬. As for the Tarāwī
Tarāwīḥ, Witr, and other ‫ صلوات‬that are ‫نفل‬, there is
āwīḥ, Witr,
[4]
no ‫ أذان‬nor ‫إقامة‬, as the ‫ علماء‬have stated and as is the ‫ سنة‬of ‫ رسول ﷲ
ﷺ‬and the Khulaf
Khulafā’ idīn ‫
﷉‬.”
ulafā’ ar-Rāshid
shidī

‫ أذان‬OF WOMEN:
Then ‫ الإ مام ابن قدامة
رحمه ﷲ‬continues:
“It
It is prescribed
prescribed for men and not for women.
women.”

Shaikh ʿAbd Al-ʿAzīz ibn ʿAbd ‫ ﷲ‬ibn Bāz ‫
رحمه ﷲ‬was asked whether it was ‫ جائز‬for a woman to recite the ‫ أذان‬and the ‫إقامة‬
for ‫ صلاة‬or not. He ‫
رحمه ﷲ‬replied:
prescribed for women to pronounce the ‫ أذان‬or the ‫ إقامة‬for ‫صلاة‬, rather that is for men. Neither the ‫ أذان‬nor
It is not prescribed
“It
[5]
the ‫ إقامة‬is prescribed for women, rather they should pray without the ‫ أذان‬or the ‫إقامة‬.”

The ‫ دليل‬for this is based upon the mauqūf ‫ حديث‬that is ‫صحيح‬:

[6]
There is no ‫ أذان‬nor ‫ إقامة‬for women.
Ibn ʿUmar ‫
﷊‬said: “There women.”

This is also an issue regarding which the four well-known ‫ مذاهب‬have an ‫ ٕاجماع‬upon. It is related in the renowned book of the
Aḥnāf, Badā’iʿ aṣ-Ṣanā’iʿ:
[7]
It is not ‫ جائز‬for a woman to
“It to give the ‫أذان‬, according to all the reports.”
reports.

It is reported in the famous book of the Mālikīyah, Mawāhib al-Jalīl:

[8]
[8]
The ‫ أذان‬of a woman is not valid.
“Th
The valid.”

Imām ash-Shāfiʿī ‫
رحمه ﷲ‬wrote in his prominent book al-Umm:

[9]
A woman should not give the ‫أذان‬, and if she gives the ‫ أذان‬for men, her ‫ أذان‬is not valid.”
“A valid.

It is reported in the recognized book of the ‫حنابلة‬, al-Inṣāf:

[10]
[10]
The ‫ أذان‬of a woman is not valid.
“T valid.”

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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

In fact, the ‫ علماء‬of Islām have an ‫ ٕاجماع‬that women should not give the ‫أذان‬. The great ‫عالم‬, ‫ الإ مام ابن قدامة
رحمه ﷲ‬writes in his
masterpiece al-Mughnī:
[11]
We know of no ‫ إختلاف‬between the ‫( علماء‬on this point).
“We point).”

This has been reported as the opinion of many of the well-known ‫ صحابة
﷉‬of ‫رسول ﷲ
ﷺ‬, as it was reported:
[12] [12]
There is no ‫ أذان‬nor ‫ إقامة‬for women.
Ibn ʿUmar and Anas ‫
﷉‬said: “There women.”

Having stated that, some of the ‫ علماء‬of Islām did allow a ‫ مسلم‬woman to give the ‫ إقامة‬if she is praying in a ‫ جماعة‬of only
women and no non-maḥram man can hear her voice.
Shaikh Muḥammad Ibn Ṣāliḥ al-ʿUthaimīn ‫
رحمه ﷲ‬was asked whether there was an ‫ إقامة‬for women when they gather
to perform ‫صلاة‬. He ‫
رحمه ﷲ‬answered:
“If
If they call anan ‫إقامة‬, there is no objection to it.
it. If upon them. This is because the ‫أذان‬
If they leave it, there is no sin upon
[13]
and the ‫ إقامة‬are only ‫ فرض‬upon men.
men. ”

While other ‫ علماء‬maintained that regardless if a woman prays in ‫ جماعة‬with only women, she should not call the ‫ أذان‬or the
‫إقامة‬. This was the opinion of Shaikh ʿAbd Al-ʿAzīz ibn ʿAbd ‫ ﷲ‬ibn Bāz ‫
رحمه ﷲ‬who said:
[14] [14]
It is not legally sanctioned for women to give the ‫ أذان‬or the ‫إقامة‬. That is something sanctioned for men only.
“It only. ”

The safest view is that women should not give the ‫ أذان‬nor the ‫إقامة‬, and this is the ‫ معتمد‬opinion of the ‫ مذهب‬as stated by Shaikh
Muḥammad Ibn Ṣāliḥ al-ʿUthaimīn ‫
رحمه ﷲ‬in Sharḥ al-Mumtiʿ ʿalā Zād al-Mustaqniʿ. [15]

METHOD OF ‫أذان‬:
Then ‫ الإ مام ابن قدامة
رحمه ﷲ‬continues with:
“The ‫ أذان‬is 15 lines and the ‫ إقامة‬is 11 lines.
lines. ”

The ‫ دليل‬for this is based upon the ‫ حديث‬that is ‫صحيح‬:

ʿAbd ‫ ﷲ‬ibn Zaid ‫
﷊‬reported: “When When ‫ رسول ﷲ
ﷺ‬ordered that a bell should be made so that it could be struck
to call the people to ‫صلاة‬, a man walked around me whilst I was sleeping (in a dream), carrying a bell in his hand. I
“Oh slave of ‫ !ﷲ
ﷸ‬Will you sell this bell?” He asked:
said: “Oh asked: “What will you do with it?” I answered: “We will
call the people to ‫( صلاة‬with it).”
it).” He responded: “Shall I not tell you of something better than that?” I acceded:
“Yes.” He said: “Say:
َ ‫ ا‬،‫ٔشه ُد أن لّا ٓ إل ٰ َه إلّا ﷲ‬
َ ‫ ا‬،‫ٔشه ُد ٔا َّن ُم َح َّم ًدا َّرسو ُل ﷲ‬
،‫ٔشه ُد أ َّن ُم َح َّم ًدا َّرسو ُل ﷲ‬ َ ‫ ا‬،‫ٔشه ُد أن لّا ٓ إل ٰ َه إلّا ﷲ‬
َ ‫ ا‬،‫ ﷲُ أك َب ُر ﷲُ أك َبر‬،‫ﷲُ أك َب ُر ﷲُ أك َبر‬
‫ لا ٓ إل ٰ َه إلّا ﷲ‬،‫ ﷲُ أك َب ُر ﷲُ أك َبر‬،‫ َح َّي َعلى ٰ ال َفلاح‬،‫ َح َّي َعلى ٰ ال َفلاح‬،‫الصلاة‬ َّ ٰ‫ َح َّي َعلى‬،‫الصلاة‬ َّ ٰ ‫َح َّي َعلى‬
(‫ ﷲ‬Akbaru kbar! ‫ ﷲ‬Akbaru L-
kbaru L-LĀHU Akbar! L-LĀHU Akbar! AshAshhadu
shhadu a l-lā ilāha
ilāha illa
illa L-
L-LĀH! Ashhadu
shhadu a l-
l-lā ilāha illa L-
L-LĀH!
ĀH!
Ashhadu
shhadu anna Muḥ
Muḥammada r-Rasūl
asūlu
ūlu L-
L-LĀH! Ashhadu
shhadu anna Muḥammada
Muḥammada r- r-Rasūlu
Rasūlu L-
L-LĀH! Ḥaiya ʿala ṣ-Ṣalāh
alāh!
āh!
Ḥaiya ʿala ṣ-
ṣ-Ṣalāh! Ḥaiya ʿala l-Falā
alāḥ! Ḥaiya ʿala l-Falāḥ! ‫ ﷲ‬Akbaru L-
l-Falā L-LĀHU Akbar! Lā ilāha illa L- L-LĀH!
---
‫ ﷲ‬is THE GREATEST ‫ ﷲ‬is THE GREATEST!
GREATEST! ‫ ﷲ‬is THE GREATEST ‫ ﷲ‬is THE GREATEST!
GREATEST! I bare witness that there is
none worthy of worship except ‫ !ﷲ‬I bare witness that there is none none worthy of worship except ‫ !ﷲ‬I bare witness
Muḥammad is the Messenger of ‫ !ﷲ‬I bare witness that Muḥammad
that Muḥammad Muḥammad is the Messenger of ‫ !ﷲ‬Come to the ‫!صلاة‬
Come to the ‫ !صلاة‬Come to the Success! Come to the Success! ‫ ﷲ‬is THE GREATEST ‫ ﷲ‬is THE GREATEST! GREATEST! There is
none worthy of worship except ‫)!ﷲ‬.”

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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

Then he went a short distance away from me and said: “And when the ‫ صلاة‬is about to begin say:
َ ‫ ا‬،‫ٔشه ُد أن لّا ٓ إل ٰ َه إلّا ﷲ‬
َّ ٰ‫ َح َّي َعلى‬،‫ٔشه ُد ٔا َّن ُم َح َّم ًدا َّرسو ُل ﷲ‬
،‫ َح َّي َعلىٰ ال َفلاح‬،‫الصلاة‬ َ ‫ ا‬،‫ٔكبر‬
َ ‫ٔكب ُر ﷲُ ا‬
َ ‫ﷲُ ا‬
‫ لا ٓ إل ٰ َه إلّا ﷲ‬،‫ٔكبر‬
َ ‫ٔكب ُر ﷲُ ا‬ َّ ‫الصلاة قَد قا َم ِت‬
َ ‫ ﷲُ ا‬،‫الصلاة‬ َّ ‫قَد قا َم ِت‬
(‫ ﷲ‬Akbaru L-
L-LĀHU Akbar! Ash
Ashhadu
shhadu a l-
l-lā ilāha illa L-
L-LĀH! Ash
Ashhadu
shhadu anna Muḥammada
Muḥammada r-
r-Rasūlu
Rasūlu L-
L-LĀH! Ḥaiya ʿala ṣ-
ṣ-Ṣalāh!
Ḥaiya ʿala l-
l-Falā
Falāḥ! Qad Qāmati ṣ- Qāmati ṣ-Ṣalāh! ‫ ﷲ‬Akbaru L-
ṣ-Ṣalāh! Qad Qāmati L-LĀHU Akbar! Lā ilāha illa L-L-LĀH!
---
‫ ﷲ‬is THE GREATEST ‫ ﷲ‬is THE GREATEST! I bare witness that there is none worthy of worship except ‫ !ﷲ‬I bare
Muḥammad is the Messenger of ‫ !ﷲ‬Come to the ‫ !صلاة‬Come to the Success!
witness that Muḥammad Success! The ‫ صلاة‬has been
established! The ‫ صلاة‬has been established! ‫ ﷲ‬is THE GREATEST ‫ ﷲ‬is THE GREATEST! There is none worthy of
established!
worship except ‫)!ﷲ‬.”
The following morning, I went to ‫ رسول ﷲ
ﷺ‬and told him what I had seen. He ‫
ﷺ‬said: “This is a true dream,
dream, ‫إن شاء ﷲ‬.
Bilāl ‫
﷊‬and teach him what you saw, for he has a more melodious voice than you.” So I went to Bilāl
Go to Bilāl Bilāl
‫
﷊‬and taught him, and he gave the ‫أذان‬. ʿUmar ibn al- al-Kha ṭṭāb ‫
﷊‬heard that in his house and he came out,
Khaṭṭāb
dragging his lower garment
garment and saying:
saying: “By the One Who sent you with the TruthTruth ‫رسول ﷲ
ﷺ‬, I saw the same as
[16]
he saw!” ‫ رسول ﷲ
ﷺ‬thereafter saidaid: “To ‫ ﷲ
ﷸ‬be all praise.””
said: praise.”

This ‫ صحيح‬and comprehensive ‫ حديث‬describes the ‫ أذان‬as being 15 lines and the ‫ إقامة‬as being 11.
As for the ‫ أذان‬being 15 lines, this is the opinion of Imām Abū Ḥanīfah and Imām Aḥmad ibn Ḥanbal ‫
رحمهما ﷲ‬. While
according to Imām Mālik ‫
رحمه ﷲ‬, the ‫ أذان‬is 17 lines, with the difference being that one starts by only reciting “‫”ﷲ أكبر‬
twice (as opposed to four times), then one would recite the Shahādatān to himself before saying them out-loud (four
extra lines), and thereafter continue with the ‫ أذان‬in the same manner.
According to Imām ash-Shāfiʿī ‫
رحمه ﷲ‬, the ‫ أذان‬is 19 lines, with the difference being that one starts by reciting “‫”ﷲ أكبر‬
four times (as opposed to two times as Imām Mālik ‫
رحمه ﷲ‬holds), then one would recite the Shahādatān to himself
before saying them out-loud (four extra lines), and thereafter continue with the ‫ أذان‬in the same manner.
What is well-known throughout the ‫ مسلم‬lands and the opinion of the majority of the ‫ علماء‬is that the ‫ أذان‬is 15 lines,
while all these forms have been narrated in ‫ أحاديث‬that are ‫صحيح‬, hence they would all be ‫جائز‬.
As for the ‫ إقامة‬being 11 lines, this is the opinion of the majority of the ‫علماء‬, including Imām ash-Shāfiʿī, Imām Aḥmad
ibn Ḥanbal, and one of the opinions reported from Imām Mālik ‫
رحمهم ﷲ‬. Another opinion narrated as being from
Imām Mālik ‫
رحمه ﷲ‬is that the ‫ إقامة‬is 10 lines with the phrase “‫ ”قد قامت الصلاة‬said only once. This was based upon the
practice of the people of Madīnah, but many outstanding Mālikī ‫ علماء‬such as al-Ḥāfiḍḥ Ibn ʿAbd Al-Barr ‫
رحمه ﷲ‬
disagreed, stating that there was no ‫ حديث‬to support this method.
While Imām Abū Ḥanīfah ‫
رحمه ﷲ‬disagreed with the majority and held that the ‫ إقامة‬is 17 lines. This is the opinion of
the Aḥnāf and their ‫ دليل‬is the ‫ حديث‬that is ‫صحيح‬:
[17]
Abū Maḥdhūrah ‫
﷊‬said: “‫ رسول ﷲ
ﷺ‬taught me the ‫ أذان‬with 19 phrases and the ‫ إقامة‬with
with 17.”

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This ‫ حديث‬is used as ‫ دليل‬for the Aḥnāf in regards to the ‫ إقامة‬even though the method of the ‫ أذان‬mentioned in this ‫حديث‬
is not accepted by the Aḥnāf; rather it is in accordance with the Shawāfiʿ. The Aḥnāf also use as ‫ دليل‬a narration
reported by Ibn Abī Shaibah ‫
رحمه ﷲ‬on the authority of Ibn Abī Lailā ‫
رحمه ﷲ‬where it mentioned that the ‫ أذان‬and the
‫ إقامة‬are in pairs. [18] There is a missing link in the sanad of this ‫ حديث‬since Ibn Abī Lailā ‫
رحمه ﷲ‬did not mention which
‫ صحابي‬he heard the ‫ حديث‬from, yet the rest of the sanad of the ‫ حديث‬is ‫صحيح‬.
Since all these methods have ‫ دليل‬and ‫ صحيح‬sources, they would all be considered as ‫جائز‬. Yet the method with the most
‫ صحيح‬and numerous ‫ أحاديث‬reported on the issue and the only method reported from ‫ صحيح‬al-Bukhārī is that the ‫ أذان‬is
15 lines and the ‫ إقامة‬is 11.
It is also reported:
People suggested the fire and the bell (as means of calling people to ‫ )صلاة‬and by that they
Anas ‫
﷊‬said: “People
mentioned the Jews and the Christians.
Christians. Then Bilā Bilāl ‫
﷊‬was ordered to pronounce the ‫ أذان‬for the ‫ صلاة‬by saying
[19]
its wordings twice, and the ‫ إقامة‬by saying its wordings once.
once.”

This is supported by three additional narrations from ‫ صحيح‬al-Bukhārī. [20] There are also numerous other ‫ أحاديث‬that
are ‫ صحيح‬which further corroborate this opinion including the ‫ حديث‬that is ‫صحيح‬, which is narrated by ʿAbd ‫ ﷲ‬ibn Zaid
‫
﷊‬quoted earlier (reference note [16]). This is what is known as the ‫ أذان‬of Bilāl ‫
﷊‬and this is what is accepted
as the preferred method by the ‫حنابلة‬.

CONDITIONS OF ‫مؤذن‬:
Then ‫ الإ مام ابن قدامة
رحمه ﷲ‬continues:
The ‫ مؤذن‬should be someone who is trustworthy, should have a loud voice,
“The voice, and should be well-
well-acquainted with
the times for ‫صلاة‬.”

Since the ‫ أذان‬is a major responsibility, it should be entrusted to one who will fulfill this responsibility properly. As for having
a loud voice, this is something confirmed by the ‫ حديث‬that is ‫صحيح‬:
ʿAbd ‫ ﷲ‬ibn Zaid ‫
﷊‬reported that he was told by ‫رسول ﷲ
ﷺ‬: “Go Bilāl ‫
﷊‬and teach
Go to Bilāl teach him what you saw,
[16]
for he has a more melodious voice than you.”
you.

Then ‫ الإ مام ابن قدامة
رحمه ﷲ‬continues with:

And it is ‫ مستحب‬that the ‫ مؤذن‬is standing, in a state of ‫وضوء‬, on a raised place,
“And place, and facing the Qiblah.
Qiblah.”

As for standing, this is clear from the ‫ حديث‬that is ‫ صحيح‬narrated by Imām Muslim ‫
رحمه ﷲ‬:
[21]
‫
ﷺ‬ ‫ رسول ﷲ‬said to Bilāl ‫
﷊‬: “Stand
Stand up and call the ‫”أذان‬

As for being in a state of ‫وضوء‬, this is based upon the ‫حديث‬:

[22]
The one who does not have ‫وضوء‬, should not call the ‫أذان‬. ”
Abū Hurairah ‫
﷊‬said: “The

This ‫ حديث‬is ‫ ضعيف‬in its marfūʿ form, but it was authenticated in mauqūf form on the authority of Abū Hurairah ‫
﷊‬. [23]

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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

Shaikh ʿAbd Al-ʿAzīz ibn ʿAbd ‫ ﷲ‬ibn Bāz ‫
رحمه ﷲ‬was asked whether it was correct to give the ‫ أذان‬and the ‫ إقامة‬when one
does not have ‫وضوء‬. He answered:
“All praise is for ‫ﷲ
ﷸ‬. It is correct to give the ‫ أذان‬and the ‫ إقامة‬when one does not have ‫وضوء‬, but it is ‫ مستحب‬for the
All praise
one calling the ‫ أذان‬and the ‫ إقامة‬to have ‫وضوء‬.” [24]

As for standing on a raised place, this was the practice of Bilāl ‫
﷊‬, since this was a means of the sound of the ‫ أذان‬to
reach further.
As for facing the Qiblah, Imām Bahā ad-Dīn al-Maqdisī ‫
رحمه ﷲ‬explains in al-ʿUddah Sharḥ al-ʿUmdah:
There is an ‫ إجماع‬of the ‫ علماء‬that the ‫ مؤذن‬should face the Qiblah.
“There Qiblah. This was the practice of all those who called the ‫ أذان‬in
[25]
the time of ‫رسول ﷲ
ﷺ‬.” [25]

‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬continues:

When the ‫ مؤذن‬reaches the words “‫ َح َّي َعل ٰى ال َفلاح‬، ‫الصلاة‬
“When َّ ‫ َح َّي َعل ٰى‬,” he
he turns to the right and left without moving his
feet while putting his fingers in his ears.
ears.”

َّ ‫ ” ّح َّي ّعل ٰى‬and turning ones head to the left while saying “‫ ّح َّي ّعل ٰى الفَلاح‬,”
As for turning ones head to the right while saying “‫الصلاة‬
this has been authentically reported in ‫ صحيح‬al-Bukhārī and ‫ صحيح‬Muslim. [26]
As for putting the fingers in the ears, this is based upon the ‫ حديث‬that is ‫صحيح‬:
[27]
Bilāl ‫
﷊‬said: “II put my index fingers into my ears and called the ‫أذان‬.” [27]

VARIANCE OF ‫إقامة‬:
‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬continues with:
One is leisurely in the ‫ أذان‬and hastens the ‫إقامة‬.”
“One

One should recite the words of the ‫ أذان‬in a slow and clear manner while one may rush the ‫إقامة‬. This is based on the ‫حديث‬:
[28]
‫ رسول ﷲ
ﷺ‬said to Bilāl ‫
﷊‬: “Oh time, but hasten the ‫إقامة‬.”
āl! When you call the ‫أذان‬, take your time,
Oh Bilāl
Bilāl!

VARIANCE OF FAJR ‫أذان‬:

‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬continues:
In the ‫ أذان‬for Fajr,
“In Fajr, one should say:
say:
‫الصلا ُة خَ ٌير ِّم َن ال َّنوم‬
َّ
(aṣ
(aṣ-Ṣalātu
alātu kha
khairu m-mina
mina n-nau
naum
---
the ‫ صلاة‬is better than the sleep!)
after saying “‫ َح َّي َعل ٰى ال َفلاح‬.””
.”

The ‫ دليل‬for this is based upon the ‫ حديث‬that is ‫صحيح‬:

Abū Maḥdhūrah ‫
﷊‬said: “II would give the ‫ أذان‬for ‫ رسول ﷲ
ﷺ‬and in the first ‫ أذان‬of Fajr I would say
[29]
“‫ لا ٓإل ٰ َه ا ٕلّا ﷲ‬،‫ٔكبر‬
َ ‫ٔكب ُر ﷲُ ا‬
َ ‫ ﷲُ ا‬،‫الصلا ُة خَ ي ٌر ِّم َن ال َّنوم‬ َّ ،‫ َح َّي َعل ٰى الفَلاح‬.””
َّ ،‫الصلا ُة خَ ي ٌر ِّم َن ال َّنوم‬ .”

Lesson #18
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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬further elaborates:

It is not ‫ جائز‬to give the ‫ أذان‬before the time of that ‫صلاة‬, except for Fajr based upon the saying of ‫رسول ﷲ
ﷺ‬:
“It
Bilāl ‫
﷊‬calls the ‫ أذان‬while it is still
“Bilāl Maktūm ‫
﷊‬gives the ‫أذان‬, for he
still night, so eat and drink until Ibn Umm Mak
arrives.””
does not give the ‫ أذان‬until the time for Fajr arrives.

The ‫ حديث‬that is ‫ صحيح‬being referenced here by ‫ الإ مام ابن قدامة
رحمه ﷲ‬has been reported by Ibn ʿUmar and ʿĀ’ishah ‫
﷉‬. [30]
According to Ibn Mundhir ‫
رحمه ﷲ‬, there is an ‫ إجماع‬of the ‫ علماء‬that one may not call the ‫ أذان‬for a ‫ صلاة‬until its time except of Fajr.
Many of the ‫ علماء‬hold that there are in-fact two Adhāns for Fajr. The first is just before dawn; this is for those who are
awake performing the ‫ صلوات‬of Qiyām al-Lail to give them a notification for them to either rest for Fajr or have food if
they intend to fast the next day; also for those who are asleep in order that they may wake-up and be ready for Fajr.
The second is at the actual time of Fajr; this is to indicate the appropriate time and to call people to the ‫صلاة‬, among
other benefits of the ‫أذان‬.

RESPONSE TO ‫أذان‬:
‫
رحمه ﷲ‬ ‫ الإ مام ابن قدامة‬finishes the chapter on the ‫ أذان‬and the ‫ إقامة‬with:
It is ‫ مستحب‬for the one who hears the ‫ أذان‬to repeat what the ‫ مؤذن‬says,
“It says, because of the saying of ‫رسول ﷲ
ﷺ‬:
"If you hear the ‫مؤذن‬, say (repeat) says.””
repeat) as he says.”

This ‫ حديث‬is reported in ‫ صحيح‬al-Bukhārī and ‫ صحيح‬Muslim. Repeating the words of the ‫ مؤذن‬is ‫ مستحب‬by ‫ إجماع‬of the ‫علماء‬.
There is one point that the ‫ طالب العلم‬should know: the one who hears the ‫ مؤذن‬should repeat the words of the ‫مؤذن‬,
َّ ‫ ” ّح َّي َعل ٰى‬and “‫ ”; َح َّي َعل ٰى الفَلاح‬the appropriate thing to say that point is:
except for when the ‫ مؤذن‬says “‫الصلاة‬
‫لاحو َل ولاق َّو َة إلّا بالله‬
َ
(lā ḥaula wa lā qūwata illā bi L-LĀH
---
there is no might nor power except with ‫)ﷲ‬
This is clear from the ‫ حديث‬that is ‫صحيح‬:
ʿUmar ibn al-Khaṭṭāb ‫
﷊‬reported that ‫ رسول ﷲ
ﷺ‬said: “If If the ‫ مؤذن‬says “‫ٔكبر‬ َ ‫ٔكب ُر ﷲُ ا‬
َ ‫ ”ﷲُ ا‬and one of you responds
“‫ٔكبر‬
َ ‫ا‬ ‫ﷲ‬
ُ ‫ر‬
َُ‫ٔكب‬ ‫ا‬ ‫ﷲ‬
ُ ;” then he says “‫ﷲ‬ ‫ا‬ّ ‫ل‬ٕ ‫ا‬ ‫ه‬
َ ٰ ‫ل‬ٕ ٓ
‫ا‬ ‫ا‬ّ ‫ل‬ ‫ٔن‬ ‫ا‬ ‫د‬
ُ ‫ٔشه‬
َ ‫ا‬” and you respond “‫ﷲ‬ ‫ا‬ّ ‫ل‬ٕ ‫ا‬ ‫ه‬
َ ٰ ‫ل‬ٕ ‫ا‬ٓ ‫ا‬ّ ‫ل‬ ‫ٔن‬ ‫ا‬ ‫د‬
ُ ‫ه‬
َ ‫ٔش‬ ‫ا‬ ;” then he says “‫ٔشه ُد أ َّن ُم َح َّمدًا َّرسو ُل ﷲ‬
َ ‫ ”ا‬and
you respond “‫ٔشه ُد ٔا َّن ُم َح َّمدًا َّرسو ُل ﷲ‬ َ ‫ا‬ ;” then he says “‫لاة‬ ‫الص‬
َّ ‫ى‬ٰ ‫ل‬ ‫ع‬ ‫ي‬ ‫ح‬
َ َّ َ ” and you respond “ ‫بالله‬ ‫ا‬ّ ‫ل‬ ‫ا‬ َ
‫ة‬
ٕ َّ ‫و‬ ‫ولاق‬ ‫ل‬ ‫و‬
َ َ ‫لاح‬ ; ” then he says
ّ
“‫ ” َح َّي َعل ٰى الفَلاح‬and you respond “‫لاحو َل ولاق َّو َة إلا بالله‬ َ ;” then he says “‫ ”ﷲُ ا َٔكب ُر ﷲُ ا َٔكبر‬and you respond “‫ ”;ﷲُ ا َٔكب ُر ﷲُ ا َٔكبر‬then he
says “‫ ”لا ٓإل ٰ َه إلّا ﷲ‬and one of you responds “‫( ”;لا ٓإل ٰ َه إلّا ﷲ‬saying all this sincerely) from the heart, he will enter Paradise.
[31]
Paradise.”

As for the ‫إقامة‬, the majority of ‫ علماء‬are of the view that the ‫ إقامة‬comes under the same rulings as the ‫أذان‬, and it is ‫مستحب‬
to repeat the one who recites it.
It is stated in al-Mausūʿah al-Fiqhīyah:
The same applies with regard to the one who recites the ‫إقامة‬. The Aḥ
“The Aḥnāf, Shawāfiʿ, and ‫ حنابلة‬all clearly stated that
Shawāf
awāfi
[32]
it is ‫ مستحب‬to repeat the wording of the ‫ إقامة‬as is done with the ‫أذان‬.”

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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

This has been stated as the ‫ معتمد‬opinion of the Aḥnāf in the reliable book of Ḥanafī ‫فقه‬, ad-Durr al-Mukhtār. [33] This is
also the ‫ معتمد‬opinion of the Shāfiʿī ‫ مذهب‬as stated by Imām an-Nawawī ‫
رحمه ﷲ‬in al-Majmūʿ. [34] It was also recorded by
‫ الإ مام ابن قدامة
رحمه ﷲ‬as the ‫ معتمد‬opinion of the ‫ حنابلة‬in al-Mughnī.
[35]

A question may arise in the mind of the ‫ طالب العلم‬as to whether one can add anything to the words of the ‫ أذان‬or the ‫إقامة‬.
One may notice that in many of the countries populated by Muslims, people add phrases such as “‫سول ﷲ‬ ِ ‫الصلا ُة َوال ّسلا ُم َعل ٰى َر‬
َّ ”
(may the Salutations and Peace be upon the Messenger of ‫ )ﷲ‬or “‫لي ﷲ‬ ُ ‫( ” َعل ٌي َّو‬ʿAlī is the friend of ‫ )ﷲ‬with the ‫أذان‬. The
‫ علماء‬of Islām have from the past and present have clearly stated that adding anything to the ‫ أذان‬or the ‫ إقامة‬is a ‫( بِدعة‬bidʿah –
reprehensible innovation, heretical doctrine, heresy) that should be condemned. The great ‫ عالم‬of Islām al-Ḥāfiḍḥ Ibn Ḥajar
al-ʿAsqalānī ‫
رحمه ﷲ‬wrote in his famous Sharḥ of al-Bukhārī:
The wording taught to us by ‫ رسول ﷲ
ﷺ‬are tau
“The īfī (one of those acts of ‫ عبادة‬that must be done as prescribed in
tauqīfī
[36]
ijtihād) and they have special characteristics that can not be subject to ‫قياس‬.”
the texts with no room for ijtihād)

Imām Ibn Jauzī ‫
رحمه ﷲ‬also condemned any addition to the ‫ أذان‬in famous book Talbīs Iblīs. [37]

=======================================================================
SUMMARY

Here is a useful summary paraphrased from Zād al-Mustaqniʿ of Imām al-Ḥajjāwī ‫
رحمه ﷲ‬:

It is ‫ مستحب‬for the ‫ مؤذن‬to:

۞ have a loud and beautiful voice ۞ be trustworthy ۞ be knowledgeable of the times

The ‫ أذان‬is 15 lines and the ‫ إقامة‬is 11 lines.

The ‫ أذان‬should be:

(1) clearly recited
(2) recited from an elevated place
(3) recited while in a state of ‫وضوء‬
(4) recited facing the Qiblah
(5) recited with the index fingers in the ears
(6) recited without turning ones back to the Qiblah
َّ ‫ ” َح َّي َعل ٰى‬and “‫” َح َّي َعل ٰى الفَلاح‬
(7) recited facing to the right and left when saying “‫الصلاة‬
respectively
(8) in Fajr the wording “‫الصلا ُة خَ ي ٌر ِّم َن ال َّنوم‬
َّ ” is added twice

The ‫ إقامة‬is 11 lines and unlike the ‫أذان‬, it is read rapidly. It is also ‫ مستحب‬that whoever calls the ‫ أذان‬also calls the ‫إقامة‬.
Lesson #18
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 ‫الشرح الممتع على زاد المستقع‬ ‫العدة شرح العمدة‬

Required for the ‫ أذان‬to be valid is for it:

(1) to be recited in order (3) to be recited by a male who is ‫بالغ‬
(2) to be recited consecutively (4) to be recited after the time of that ‫ صلاة‬having arrived (except for Fajr)

The ‫ أذان‬is valid even if the one who recites it makes some mistakes in pronunciation.
If one is joining two ‫صلوات‬, there will be one ‫ أذان‬and two Iqāmahs (one for each ‫ صلاة‬that is ‫)فرض‬.

It is ‫ مستحب‬for one who hears the ‫ أذان‬to:

(1) to quietly repeat the words of the ‫أذان‬ (2) to recite “‫لاحو َل ولاق َّو َة ٕالّا باالله‬
َ ” after both
َّ ‫ ” ّح َّي َعل ٰى‬and “‫” َح َّي َعل ٰى الفَلاح‬
“‫الصلاة‬
(3) to recite any ‫ دعاء‬between the ‫ أذان‬andthe ‫( إقامة‬especially those mentioned in the‫ )سنة‬and also send salutations on ‫نبي
ﷺ‬

Lesson #18
Page #9
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 :‫اسم‬ ‫العدة شرح العمدة‬
:‫تاريخ‬ ‫االش‬
‫لشــــــرح الممتــــــع علــــــى زاد المســــــتقنع‬

REFERENCES:

[1] ‫ صحيح‬al-Bukhārī ‫ حديث‬#589 & ‫ صحيح‬Muslim ‫ حديث‬#877

[2] ‫ صحيح‬al-Bukhārī ‫ حديث‬#583
[3] Sharḥ al-Mumtiʿ ʿalā Zād al-Mustaqniʿ Volume #2 - Page #46
[4] Fatāwā Samāḥah ash-Shaikh ‘Abd ‫ ﷲ‬ibn Ḥumaid Page #114
[5] Majmūʿ Fatāwā wa Maqālāt Mutanawwiʿah Volume #10 - Page #356
[6] Al-Baihaqī ‫ حديث‬#1959 & he said its sanad is ‫صحيح‬
[7] Badā’iʿ aṣ-Ṣanā’iʿ Volume #1 - Page #411
[8] Mawāhib al-Jalīl Volume #2 - Page #87
[9] Al-Umm Volume #1 - Page #84
10] Al-Inṣāf Volume #1 - Page #395
[10]
11] Al-Mughnī Volume #1 - Page #438
[11]
12] Muṣannaf ʿAbd Ar-Razzāq ‫ حديث‬#5022 & Ibn Mundhir ‫ حديث‬#1222 & 1227
[12]
13] Fatāwā Islāmīyah Volume #2 - Page #133
[13]
14] Islāmic Fatāwā Regarding Women Page #102
[14]
15] Sharḥ al-Mumtiʿ ʿalā Zād al-Mustaqniʿ Volume # 2 - Page #44
[15]
16] Aḥmad ‫ حديث‬#15881 & Abū Dāwūd ‫ حديث‬#499; classed as ‫ صحيح‬by Ibn Khuzaimah Volume #1 - ‫ حديث‬#191 & Ibn Ḥibbān Volume #1 - ‫ حديث‬#572; at-
[16]
Tirmidhī said that al-Bukhārī deemed it ‫ صحيح‬as it says in Sunan al-Baihaqī Volume #1 - ‫ حديث‬#390; graded as ‫ صحيح‬by Albānī in ‫ صحيح‬Abī
Dāwūd
17] ‫ صحيح‬Abī Dāwūd ‫ حديث‬#474 graded as ‫ صحيح‬by Albānī in ‫ صحيح‬Abī Dāwūd
[17]
18] Naṣb ar-Rāyah fī Takhrīj Aḥādīth al-Hidāyah
[18]
19] ‫ صحيح‬al-Bukhārī ‫ حديث‬#578
[19]
20] ‫ صحيح‬al-Bukhārī ‫ حديث‬#580, 581, & 582
[20]
21] ‫ صحيح‬Muslim ‫ حديث‬#735
[21]
22] Jāmiʿ at-Tirmidhī ‫ حديث‬#184; graded as ‫ ضعيف‬in Marfūʿ form
[22]
23] Jāmiʿ at-Tirmidhī ‫ حديث‬#185; authenticated by at-Tirmidhī as Mauqūf
[23]
24] Majmūʿ Fatāwā Shaikh ʿAbd Al-ʿAzīz ibn Bāz Volume #10 - Page #338
[24]
25] Al-ʿUddah Sharḥ al-ʿUmdah Volume #1 - Page #60
[25]
26] ‫ صحيح‬al-Bukhārī ‫ حديث‬#607 & ‫ صحيح‬Muslim ‫ حديث‬#1014
[26]
27] Abū Dāwūd & Ibn Ḥibbān in his ‫صحيح‬
[27]
28] Jāmiʿ at-Tirmidhī ‫ حديث‬#180
[28]
29] ‫ صحيح‬Abī Dāwūd ‫ حديث‬#500; graded as ‫ صحيح‬by Albānī in ‫ صحيح‬Abī Dāwūd
[29]
30] ‫ صحيح‬al-Bukhārī ‫ حديث‬#1919 & ‫ صحيح‬Muslim ‫ حديث‬#1092
[30]
31] ‫ صحيح‬Muslim ‫ حديث‬#385
[31]
32] Al-Mausūʿah al-Fiqhīyah Volume #18 - Page #250
[32]
33] Ad-Durr al-Mukhtār Volume #1 - Page #431
[33]
34] Al-Majmūʿ Volume #3 - Page #122-123
[34]
35] Al-Mughnī Volume #3 - Page #474
[35]
36] Fatḥ al-Bārī Volume #11 - Page #112
[36]
37] Talbīs Iblīs - Page #157
[37]

Lesson #16
Page #10
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