Laws of
Jurisprudence
According to the common law of
Shariah, Azaan is a specific announcement (proclamation) for which the words
are specified. The words of Azaan are:
اَللہُ اَکْبَرْ اَللہُ اَکْبَرْ
اَللہُ اَکْبَرْ اَللہُ اَکْبَرْ
اَشْھَدُ اَنْ لَّا اِلٰـہَ اِلَّا اللہُ
اَشْھَدُ اَنْ لَّا اِلٰـہَ اِلَّا اللہُ
اَشْھَدُ اَنَّ مُحَمَّدًا رَسُوْلُ اللہِ
اَشْھَدُ اَنَّ مُحَمَّدًا
رَسُوْلُ اللہِ
حَیَّ عَلَی الصَّلٰوۃِ
حَیَّ عَلَی الصَّلٰوۃِ
حَیَّ عَلَی الْفَلَاحِ
حَیَّ عَلَی الْفَلَاحِ
اَللہُ اَکْبَرْ اَللہُ اَکْبَرْ
لَا اِلٰـہَ اِلَّا اللہُ .
Allahu Akbar Allahu
Akbar,
Allahu Akbar Allahu
Akbar;
Ash Hadu Al Laa ilaaha
il’lal laah,
Ash Hadu Al Laa ilaaha
il’lal laah,
Ash Hadu An’na
Muhammadar Rasoolullah,
Ash Hadu An’na
Muhammadar Rasoolullah,
Hay’ya alas Salaati,
Hay’ya alas Salaah,
Hay’ya alal Falaahi,
Hay’ya alal Falaah,
Allahu Akbar
Allahu Akbar,
Laa ilaaha il’lal laah
Law: When the Five Daily Fard (Namaaz)
which includes Jummah, are performed in the Masjid with Jama’at in the
preferred Jama’at time, then to call out Azaan for it (i.e. to announce it) is
Sunnat-e- Mu’akkadah. The command regard to this is that it is equivalent to Waajib
(compulsory), for if Azaan is not proclaimed there, then all those in that
community will be regarded as being sinful. The intensity is to the extent that
Imam Muhammad رحمہ اللہ تعالیٰ has stated that if all the people
of a city discontinue calling out the Azaan, then I will wage a war against
them, and if one person discontinues it, I shall beat him (i.e. reprimand him)
and have him imprisoned. [Khania vol.1 pg.66; Hindiya pg.50; Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.257]
Law: It is Makruh to perform the Jama’at
(congregational prayer) in the Masjid without proclaiming the Azaan and
Iqaamat. [Alamgiri
vol.1 pg.51]
Law: Azaan should not be said if
performing Qaza Namaaz in the Masjid. If a person living in a city or town
performs his Namaaz at home and does not call out the Azaan, there is no
objection to this, as the Azaan from the Masjid there is sufficient for him but
it is Mustahab to give the Azaan. [Raddul Muhtar vol.1 pg.257]
Law: If there is a Masjid in a village
(i.e. rural area) then the ruling in regards to one who performs his Namaaz at
home is the same which applies to one who is in a city (i.e. urban area). If
there is no Masjid in the rural area then the ruling in regards to Azaan and Iqaamat
for him is the same, which applies to a Musafir (traveller/wayfarer). [Alamgiri vol.1 pg.51]
Law: If one is outside the city, in a
township, orchard (i.e. farm), or in the fields and this place is nearby then
in this case the Azaan from the town or rural area will suffice. However, it is
still better to proclaim the Azaan. If one is not close (to the city etc.) then
the Azaan from there is not sufficient. The meaning of being nearby or close
enough is that the sound of the Azaan can be heard. [Alamgiri vol.1 pg.51]
Law: If people read Namaaz in the Masjid
with Jama’at, then later realised that the Namaaz was not valid (for some
reason), and time isremaining (for that Namaaz), then they may repeat the
Namaaz in the same Masjid with Jama’at and the Azaan should not be repeated. If
the gap between both was not too long, then there is also no need to repeat the
Iqaamat. However, if the gap was lengthy, then the Iqaamat should be repeated,
and if the time has expired, it should be read out of the Masjid with Azaan and
Iqaamat. [Raddul
Muhtar vol.1 pg. 262; Alamgiri vol.1 pg.51; including Ifadaat-e-Razviyah]
Law: If an entire congregation missed
a Namaaz (i.e. their Namaaz became Qaza), then they may read it with Azaan and
Iqaamat. One is even permitted to proclaim the Azaan and Iqaamat if one is performing
Qaza individually, when he alone in an isolated place, otherwise, to disclose
that you are reading Qaza is a sin. Hence, it is Makruh to read ones Qaza in a
Masjid and if it is performed in the Masjid, then one should not proclaim the
Azaan for it, and if one is performing Witr Qaza there, one should not raise
the hands for Dua-e-Qunoot. However, if the Namaaz became Qaza due to such a
reason, which affects all the Muslims there, then in this case Azaan will be
proclaimed even if it is read in the Masjid. [Alamgiri vol.1 pg.52; Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg. 262] with clarification from Ifadaat-e-Razviyah
Law: If a few Namaaz of those who
perform their Namaaz in congregation becomes Qaza, then in this case they may
proclaim the Azaan and Iqaamat for the first Namaaz, and for the other Namaaz (for
which they will perform Qaza), they have the option of either proclaiming both
or simply sufficing with the Iqaamat. However, it is better to proclaim both.
This applies only if they perform
all of them in one instance. However, if they perform it in different instances
(i.e. times) then in this case, they should proclaim the Azaan for the first
one in every time. [Alamgiri
vol.1 pg.51]
Law: Azaan should be given after the
prescribed time of the particular Namaaz has commenced. If the Azaan was given
before the time started or if one started to proclaim it before the time commenced,
and during the course of the Azaan the time did commence, then in both cases
the Azaan must be repeated[1].
[Durr-e-Mukhtar
text vol.1 pg.258]
Law: The Mustahab time for Azaan is
the same time, which is regarded as Mustahab for that particular Namaaz. In
other words, the Mustahab time for the Azaan of Fajr is after the whiteness
starts
to spread, and in the beginning
time of Maghrib and of Zuhr in winter; and after half the time has passed for
the Zuhr in summer and for Asr and Esha during anytime of the year. However,
for Asr Namaaz, it should not be proclaimed with such delay that whilst performing
the Namaaz the Makruh time appears. If the Azaan was given in the beginning
time of any Namaaz, and the Namaaz was performed in the ending time of that
Namaaz, then too the Sunnat of Azaan has been accomplished. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.258]
Law: With the exception of the
Faraa’id (i.e. the Fard Prayers) there is no Azaan for the other Salaahs, such
as for Witr, Eidain (both Eids), Nazr (Namaaz read to fulfil a vow), Sunan,
Rawaatib, Taraweeh, Istisqa, Kasoof, Khusoof and Nafils. [Alamgiri vol.1 pg.50]
Law: It is Mustahab to proclaim the Azaan
in the ear of a (new-born) child; in the ear of an aggrieved person; in the ear
of one who is having an epileptic seizure; one who is overwhelmed by anger; in
the ear of an ill-tempered person or animal; during the intensity of a battle;
when a fire is raging; after burying a deceased; when a Jin is displaying its
mischief; and behind a traveller; and when you lose your way in a jungle (i.e.
in an isolated and harsh environment) and there is none to guide you. [Raddul Muhtar vol.1
pg. 258]. It is also Mustahab
to proclaim the Azaan during any plague (or disaster). [Fatawa Razviyah]
Law: It is Makruh-e-Tahreemi for females
to call out the Azaan and Iqaamat. If they do call it out, they will be sinful
and it must be repeated. [Alamgiri vol.1 pg.50; Raddul Muhtar vol.1 pg.258]
Law: Whether females are performing
their Namaaz as ‘Ada’ or Qaza; it is Makruh for them to proclaim the Azaan or
Iqaamat for it even if they are reading it in a congregation. [Durr-e-Mukhtar vol.1 pg.262].
Reason being
that the congregational prayers for females is by itself Makruh. [Text]
Law: The Azaan proclaimed by an Khunsa
or a Faasiq (open sinner) even though he may be an Aalim, one in the state of
intoxication, an insane person, a child who has not reached the age of
understanding and a person in the state of Janaabat (one in an impure state and
in need of the mandatory ritual bath), is Makruh. The Azaan given by any of the
above-mentioned persons must be repeated. [Durr-e-Mukhtar vol.1 pg.263]
Law: The Azaan proclaimed by a child
who has already reached the age of understanding, a slave (i.e. servant), a
blind person, one who is an illegitimate child, and one without Wudu, is regarded
as being valid. [Durr-e-Mukhtar
vol.1 pg.262]. However, it
is Makruh for one who is not in Wudu to proclaim the Azaan. [Maraqi Al Falah
pg.107]
Law: It is impermissible to proclaim
the Azaan for Zuhr in a City (Urban area) on a Friday, even though those
praying Zuhr there may be exempt for some valid reason from Jummah being Fard
upon them. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.262]
Law: The one who is aware and has
knowledge of the times of the Namaaz is the one who is suitable for proclaiming
the Azaan. If he is not aware of the times, then he is not deserving of the
reward, which is appropriate to a Mu’azzin. [Alamgiri vol.1 pg.50; Ghuniya vol.1 pg. 362]
Law: It is Mustahab for the Mu’azzin
to be a male who is of sane mind; a pious and Allah fearing; who has knowledge
of the Sunnah, and is dignified, and one who is the guardian of the affairs of
the people, and one who cautions those who abstain from Namaaz in Jama’at, and
one who is continuous and punctual in calling out the Azaan, and one who calls
out the Azaan for the sake of attaining its reward (i.e. he does not take a
salary for it). If the Mu’azzin is a blind person, and if there is such a person,
who correctly informs him in regards to the time, then his Azaan and the Azaan
of a seeing person is, alike (i.e. there is no discrepancy). [Alamgiri]
Law: If the Imam is the same person who
calls out the Azaan (i.e. the Mu’azzin), then this is even better. [Durr-e-Mukhtar vol.1
pg.268]
Law: For one person to give Azaan in
two different Mosques in one time (of Prayer) is Makruh. [Durr-e-Mukhtar vol.1
pg.268]
Law: The right of appointing the Imam
and Mu’azzin is that of the founder of the Masjid (i.e. or the person in charge
of the Masjid). If he is not there, then it is the right of his children and
the people of his tribe. If the people in the community appointed such a person
as the Imam or the Mu’azzin, who is better (more appropriate in the light of
Shariat) as the Imam or Mu’azzin, then such a person is more appropriate. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.268]
Law: If the Mu’azzin passes away whilst
proclaiming the Azaan; or if he loses his power of speech; or if he stopped
(due to forgetting etc.) and there is none to tell him what follows; or if his
Wudu becomes nullified (breaks) and he went to perform fresh Wudu; or if he
lost consciousness, then in all such cases, the Azaan must be repeated, even if
he or another person is calling it out again. [Durr-e-Mukhtar vol.1 pg.263; Ghuniya vol.1
pg.361]
Law: If after proclaiming the Azaan
(Allah Forbid), the Mu’azzin becomes a Murtad (apostate, i.e. he left the fold
of Islam); there is no need to repeat that Azaan (which he proclaimed).
However, it is better to repeat it. If he became a Murtad whilst proclaiming
the Azaan then it is better for another person to proclaim the Azaan afresh
from the beginning, and if the other person completes it from there forth, it
is also permissible. [Alamgiri
vol.1 pg.50]. In other
words, this means that the other person should complete the Azaan from the
point where the person who became Murtad stopped. This does not mean that the
one who has become Murtad should still complete it even after committing
apostasy, for the Azaan of an unbeliever is not regarded as being valid and
will not earn him any reward, so the invalidation of part is invalidation of
everything. Therefore, if there is something that nullifies the preceding
Raka’at in Namaaz, it will invalidate the entire Namaaz. [Ifadaat-e-Razviyah]
Law: It is Makruh to proclaim the Azaan
whilst sitting. If it was proclaimed whilst sitting, it should be repeated
(standing). However, if a Musafir (traveller) proclaims the Azaan whilst
sitting on the mode of transport, it is not Makruh. The Musafir should dismount
and proclaim the Iqaamat. However, if he does not dismount and proclaims the
Iqaamat whilst on the mode of transport, it will still be regarded as being
valid. [Alamgiri
vol.1 pg.50; Raddul Muhtar]
Law: Azaan should be proclaimed whilst
facing the direction of the Qibla and to act contrary to this is Makruh. In
this case, the Azaan should be repeated. However if a Musafir who is on a mode
of transport, does not face the direction of the Qibla when proclaiming the
Azaan, there is no objection. [Durr-e-Mukhtar vol.1 pg.260; Alamgiri vol.1
pg.50]
Law: To clear the throat without
reason whilst proclaiming the Azaan is Makruh. However, if one clears the
throat because ones voice has become hoarse and one wishes to bring more
clarity in the voice, then there is no objection. [Ghuniya pg.361]
Law: It is Makruh for the Mu’azzin to
walk whilst proclaiming the Azaan. If someone calls out the Azaan whilst
walking, then the Azaan must be repeated. [Ghuniya pg. 361; Raddul Muhtar vol.1 pg.263]
Law: It is disallowed to talk whilst
proclaiming the Azaan. If one did talk whilst calling out the Azaan, it must be
repeated. [Sagheeri
pg.196]
Law: To proclaim the words of the
Azaan with ‘Lahn’ (i.e. with incorrect pronunciation) is Haraam. In other
words, to change the Hamza (i.e. Alif) in the word Allah or Akbar, by adding a
‘Madd’ and reading it as ‘Aallah’ and ‘Aakbar’. Similarly, to read it by adding
an alif after Akbar is also Haraam. [Durr-e-Mukhtar vol.1 pg.258; Alamgiri vol.1
pg.52]
Law: Similarly, to sing the Azaan in a
musical style is also regarded as a ‘Lahn’ and to do so is impermissible. [Raddul Muhtar vol.1
pg.259]
Law: It is Sunnat to proclaim the
Azaan (whilst standing) on an elevated place, so that those in the
neighbourhood may hear it clearly. Azaan should be proclaimed in a loud voice. [Bahr]
Law: It is however Makruh to force the
voice more than ones strength to do so. [Alamgiri vol.1 pg.52]
Law: The Azaan should be called out
from the specially built area for Azaan or from outside the Masjid. Azaan
should not be given inside the Masjid. [Summary of Alamgiri vol.1 pg.52]. To proclaim the Azaan inside the
Masjid is Makruh. [Ghayatul
Bayaan, Fathul Qadeer vol.2 pg.29; Nazm Zandawaisi Tahtawi alal Maraqi pg 107].
This ruling
is in regards to all the Azaans. None of the Books of Fiqh (Jurisprudence) have
excluded any Azaan from this rule. Even the second Azaan during Jummah falls
within this rule. Imam Itqaani and Imam Ibn Al Humaam have written this ruling
and law especially in the chapter on Jummah. However, there is one difference
here that they havepointed out, and that is that the Mu’azzin must call out the
Azaan (outside the Masjid) but in-line with the Khateeb (i.e. the one delivering
the Khutbah). As for the practice of calling out (the second Azaan of Jummah)
directly in front of the Mimbar (pulpit) or one or two hand lengths away from the
Mimbar, like is the practice in many places in India today, then with regards
to this, it must be noted that there is no authentic proof of this in any authentic
book. This is contrary to both the Hadith and Fiqh.
Law: The words of Azaan should be
announced with short pauses. Allahu Akbar Allahu Akbar combined is regarded as
one word. After saying both these, there should be a pause. There should not be
a pause between each of them. The duration of the pause should be equal to the
amount of time wherein the person replying to it may reply. To disregard this
pause is Makruh and to repeat such an Azaan is Mustahab. [Durr-e-Mukhtar &
Raddul Muhtar vol.1 pg.259; Alamgiri vol.1 pg.52]
Law: If whilst giving Azaan, one changed
(in error) the sequence of the words, then that portion should be rectified.
There is no need to repeat the Azaan from the beginning. If one does not
rectify it, and Namaaz was performed with this Azaan, there is no need to
repeat that Namaaz. [Alamgiri
vol.1 pg.52]
Law: حَیَّ عَلَی الصَّلٰوۃِ ‘Hay’ya alas Salaat’ must be proclaimed whilst turning
towards the right and حَیَّ عَلَی
الْفَلَاحِ ‘Hay’ya
alal Falaah’ must be
proclaimed whilst turning towards the left. This applies even if the Azaan,
which is being proclaimed, is not for Namaaz. If the Azaan is being proclaimed
in the ear of a new-born child or for any other reason, then merely turning the
face is sufficient. There is no need to turn with the entire body to the right
or left. [Durr-e-Mukhtar
vol.1 pg.259]
Law: If one is proclaiming the Azaan
from a Minaret, then he should put his head out of the opening on the right and
proclaim the حَیَّ عَلَی
الصَّلٰوۃِ ‘Hay’ya
alas Salaat’ and he
should put his head out of the opening on the left to proclaim the حَیَّ عَلَی الْفَلَاحِ ‘Hay’ya alal Falaah’. [Sharh Wiqaaya vol.1
pg.134]. This is only
in the case when his voice is not able to reach the necessary area without him
doing this. [Raddul Muhtar vol.1 pg.259]. It must also be noted that
putting the head outthrough the opening is only in the case when it is a sealed
Minaret and there are openings on either side. If it is a completely open Minaret,
he should not try to do this (i.e. turn too much or stretch out), but he should
keep his feet in place and merely turn his face only (to the right and left).
Law: In the Azaan of the Morning
Prayer (i.e. Fajr), after the ‘Falaah’ he should proclaim, اَلصَّلٰوۃُ خَیْرٌ مِّنَ النَّوْمِ ‘As Salaatu Khairum
Minan Naum’, as to do
so is Mustahab. [General
Books of Fiqh]. Translation: ‘Namaaz is better than sleep’.
Law: It is Mustahab to thrust the
fingers into the hole of the ears whilst calling out the Azaan, and if both
hands are kept over the ears then this is good as well. [Durr-e-Mukhtar, Raddul
Muhtar]. The first manner
(i.e. thrusting the fingers into the ears) is more virtuous as this is in
accordance with the Hadith and is more effective in raising the voice. The
second manner may be used when a person’s ears are blocked and he feels that
his voice has not been clearly heard, so he increases his pitch. [Raza]
[1] What this really means is that if one is giving Azaan
for Maghrib Salaah, it can only be proclaimed for Maghrib after the time of
Maghrib has commenced. If one called out the Azaan for Maghrib in the time of
Asr or started calling it out at the time of Asr and then Maghrib commenced
then in both cases it must be repeated.
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