Chapter on the adhān — Tuḥfat al-Mulūk

Ruling131

1 note

The adhān is a stressed sunna for the five [daily prayers] and Friday only … without echoing (tarjīʿ); and in the Fajr adhān, after “al-falāḥ,” “Prayer is better than sleep” is added twice.

From the editors

Footnotes

The adhān is required whether performing the prayer on time (adāʾ) or making it up later (qaḍāʾ). However, it is not considered a sunna for non-obligatory prayers, such as witr, the ʿEid prayers, the funeral prayer, the solar and lunar eclipse prayers, tarāwīḥ, sunan, rawātib, and others. This is because the adhān serves to announce the entrance of the obligatory prayer time, which is tied to fixed times, unlike non-obligatory prayers. Additionally, non-obligatory prayers are often performed following the obligatory ones, making the adhān for the original obligatory prayer sufficient for them. See: Ramz al-Ḥaqāʾiq 1:32 and Fatḥ Bāb al-ʿInāya 1:200.

Tarjīʿ is to lower the voice in the two testimonies (shahādatayn), then to raise the voice with them.

Ruling132

The iqāma is like it, with the addition: “The prayer has begun” twice after “al-falāḥ.”

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Ruling133

1 note

He prolongs the adhān (tarassul) and hastens the iqāma; he faces the qibla in both; turns right and left; and raises his voice in both.

Ruling134

1 note

Wuḍūʾ is recommended in both; they are disliked for one in major ritual impurity (junub); the adhān is repeated specifically; iqāma by one in minor impurity (ḥadath) is disliked.

From the editors

Footnotes

Proclaiming the adhān whilst in a state of minor impurity is not considered disliked, since it is a form of dhikr in which purity is preferred but not mandatory, similar to reciting the Qurʾān. However, performing the iqāma in this state is disliked, as one is not ready for prayer, though it does not need to be repeated. In contrast, giving the adhān in a state of major impurity is disliked and should be repeated, due to the impurity affecting the tongue; this is clear through the prohibition of Qurʾān recitation in this state. The iqāma in major impurity is similarly disliked but does not require repetition, as its purpose is to notify those present, which can be achieved with a single announcement, whereas the adhān is for a wider audience and so there is benefit in it being repeated.

Ruling135

He gives adhān for the first missed [cycle] and iqāma; he may suffice with iqāma for the rest.

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Ruling136

1 note

Iqāma by someone other than the muʾadhdhin is valid.

Ruling137

1 note

It is disliked for the muʾadhdhin to take a wage [for the adhān].

From the editors

Footnotes

This is based on the impermissibility of being hired to perform acts of worship. As these actions are rewarded in the afterlife, it is impermissible for them to be compensated in this life. However, if the community is aware of the financial need of the caller and offers him support without prior agreement, this is considered praiseworthy. Such support is an expression of kindness, charity, and gratitude for his good deeds on behalf of the community, all of which are commendable qualities, as noted in al-Badāʾiʿ 1:152. Badr ad-Dīn al-ʿAynī said in Minḥat as-Sulūk 1:136, 'Taking payment for acts of obedience is not permissible, such as leading prayers (imāma), giving the call to prayer (adhān), performing Ḥajj, and teaching the Qurʾān and jurisprudence (fiqh). However, later scholars have permitted charging for teaching and leading prayers in our time due to public need for this and the widespread laxity in religious matters, and the laziness of people in taking on voluntary religious duties. This is the ruled-by (fatwā) view.'

Ruling138

He does not call adhān for a prayer before the time enters; if he does, it is repeated.

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Ruling139

1 note

It is obligatory on one who hears the adhān and iqāma to follow the muʾadhdhin, except in the first “ḥayʿala”: he says “There is no might nor power except with Allah, the Most High, the Tremendous”; in the second: “What Allah wills is, and what He does not will is not”; and when he says “Prayer is better than sleep,” he says “You have spoken truly and spoken rightly.”

From the editors

Footnotes

Scholars have differed regarding the ruling on repeating after the adhān. The first view, as mentioned by the author and found in sources such as al-Khāniyyah, al-Khulāṣah, and ad-Durr, holds that it is obligatory. The second view is that it is recommended (mustaḥabb). According to al-Tajnīs, there is consensus (ijmāʿ) that speaking during the adhān is not prohibitively disliked (karāha). Additionally, al-Jawāhir states that responding to the muʾadhdhin is a sunna. Aṭ-Ṭaḥṭāwī summarises that whilst scholars differ on which view is the most sound (taṣḥīḥ), it is generally understood that responding to the adhān is not obligatory. This difference is highlighted to underscore the importance of listening and responding to the adhān, whilst avoiding a rigid enforcement of this practice on others. See: Rawḍat al-Jinān fī Tahdhīb al-Lisān p. 123.

Ruling140

1 note

One who hears them does not speak, recite, give salām, respond [to greeting], or busy himself with anything other than answering [the adhān]; he cuts off recitation for their sake—and Allah knows best.

فصل في الأذان