Bahaar-e-Shariat Volume 3 Blog Page 9

Law: Iqaamat is the same as Azaan, in other words the aforementioned rules are applicable in the case of Iqaamat as well. There is only difference concerning a few points. In Iqaamat, after ‘Falaah’ قَدْ قَامَتِ الصّلاۃُ ‘Qad Qaamatis Salaat’ ‘Prayer is ready (to commence)’ is proclaimed twice. Even in Iqaamat, the voice must be loud, but it should not be as loud as Azaan. However, it should be loud enough for those present to hear it. The words of Iqaamat should be proclaimed rapidly and there should be no pause in-between (like in Azaan). Neither should the hands be placed over the ears, nor should the fingers be thrust into the ears, and the words اَلصَّلٰوۃُ خَیْرٌ مِّنَ النَّوْمِ ‘As Salaatu Khairum Minan Naum’ are not proclaimed in the Iqaamat. It is not Sunnat to call out the Iqaamat on an elevated platform or from outside the Masjid. If the Imam is the one who has called out the Iqaamat then whilst saying قَدْ قَامَتِ الصّلاۃُ ‘Qad Qaamatis Salaat’ he should proceed onto the Musal’la (Prayer Mat). [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.260; Alamgiri vol.1 pg.52; Ghuniya etc.]

Law: Even during the Iqaamat, one should turn his face to the right and left when proclaiming the حَیَّ عَلَی الصَّلٰوۃِ حَیَّ عَلَی الْفَلَاحِ Hay’ya alas Salaat and the Hay’ya alal Falaah. [Durr-e-Mukhtar vol.1 pg.259]

Law: The issue of the Iqaamat being Sunnat is more emphasised in comparison to the Azaan. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.260]

Law: If the person who has proclaimed the Azaan is not present, then anyone (who qualifies for this duty) may proclaim the Iqaamat, but in this situation, it is best for the Imam to call out the Iqaamat. If the Mu’azzin is present (and one wishes to proclaim the Iqaamat), he should first seek the permission of the Mu’azzin before doing so. This is the right of the Mu’azzin. If one proclaims it without his permission and he was offended by this, then it is Makruh to do so. [Alamgiri vol.1 pg.50

Law: The Iqaamat of a ‘Junub’ (i.e. one in the state of Janaabat) and a ‘Muhaddath’ (i.e. one in the state of impurity) is Makruh. However, if they did proclaim it, it will not be repeated. This is however different in the case of Azaan. If a person in the state of Janaabat gives Azaan, then it will be repeated. The reason for this is because the repetition of Azaan is legal in the Shariah and Iqaamat cannot be given twice. [Durr-e-Mukhtar vol.1 pg.263]

Law: If a person entered whilst Iqaamat is being proclaimed, it is Makruh for him to stand whilst the Iqaamat is being proclaimed. He should sit down. He should only stand when (the Mu’azzin) says حَیَّ عَلَی الْفَلَاحِ ‘Hay’ya alal Falaah’. Similarly, those people who are in the Masjid should also remain seated, and when the ‘Mukabbir’ (The one calling out the Takbeer, i.e. Iqaamat) says حَیَّ عَلَی الْفَلَاحِ Hay’ya alal Falaah[1] then only should they stand. The same ruling applies to the Imam. [Alamgiri vol.1 pg.53]. Nowadays, in many places it has become the norm for everyone to stand up; the moment the Iqaamat commences. In certain places unless the Imam does not stand on the Musal’la, the Iqaamat is not proclaimed. This is ‘Khilaaf-e-Sunnat’, i.e. contrary to the Sunnah[2].

Law: If a Musafir did not proclaim both the Azaan and Iqaamat or if he did not proclaim the Iqaamat, then it is Makruh and if he only proclaimed the Iqaamat, there is no censure in this regard. However, it is of greater excellence and preferred that Azaan should be given as well, whether he is alone or if all his companions are there with him. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.264]

Law: It is Makruh if Jama’at (congregational prayer) was performed outside the city (urban area) in an open field and Iqaamat was not proclaimed for this purpose. There is no objection if Azaan was not given but it is ‘Khilaaf-e-Ula’, i.e. contrary to what is the best. [Khania vol.1 pg.74]

Law: It is Makruh to repeat the Azaan in that local Mosque of the community. In other words, in such a Masjid wherein the Imam and Jama’at is permanent and wherein the Imam had performed the ‘Jama’at-e-Ula’, i.e. the Primary Congregational Prayer in that Masjid has already been performed according to the recommended manner. If a second Jama’at is performed in that Masjid without the Azaan, then in this case, the Imam should not stand in the ‘Mehraab’ (i.e. in the Niche of the Mosque whilst leading the second Jama’at). He should rather move a bit and lead the second congregation to the right or left of the Mehraab, so that there can be some distinction. It is Makruh for the Imam performing the second Jama’at to stand in the Mehraab. If it is not the local Masjid, but it is the Masjid on a

street, a Market place Masjid, or Masjid in a station or the Masjid of an Inn etc. wherein a few people at a time usually come in, to read their Namaaz and then leave, followed by others who come in later and perform their Namaaz and leave, then on the basis of this analogy, repeating the Azaan in such a Masjid is not Makruh. Actually, it is more virtuous for every new group that enters to proclaim afresh the Azaan and Iqaamat and then perform the Jama’at. In such a Masjid, every Imam should stand in the Mehraab. [Durr-e-Mukhtar vol.1 pg.265; Alamgiri vol.1 pg.50; Fatawa Qazi Khan; Bazaazia vol.1 pg. 62]

Here, Mehraab refers to the Centre of the Masjid, whether the Niche is common or not, such as in the Masjid-e-Haraam Shareef wherein in reality there is no real Mehraab, or in every ‘Masjid Saifi’, i.e. wherein the Sahn (exterior area) is the centre, i.e. Mehraab of the Masjid, even though in this case, there is really no building even there.

This is in reality what the True Mehraab is, and that Niche shaped construction is actually the (later) invented Mehraab and it was actually not present in the time of Rasoolullah صلی اللہ تعالی علیہ وسلم or in the time of the Khulafa-e-Raashideen رضی اللہ تعالٰی عنہما. It was actually invented and built in the era of the King Waleed Marwaani. [Fatawa Razviyah] Some people think that the Imam who is to lead the second Jama’at cannot stand on that Musal’la which was used by the Imam who led the first Jama’at, so they move the Musal’la away and stand in the exact place where the actual Imam stands. This is simply ignorance. One should move away and stand to either the right or left of it, even if the same Musal’la is used. [Raza]

Law: If some of the people in the community (locality) already performed their Namaaz in congregation in the local Masjid (Masjid Mohalla), and after they finished, the Imam and the others arrived, then their Jama’at will be the first Jama’at. There is censure in regards to those who performed first. Similarly, if people from outside the locality came in and already read their Jama’at and thereafter the people of the locality came in, then in this case their Jama’at will be regarded as the first Jama’at and the Imam will stand in his normal place. [Alamgiri vol.1 pg.51]

Law: If the Azaan was proclaimed softly, it should be repeated and the first Jama’at in this case will not be regarded as the actual ‘Jama’at-e-Ula’ (i.e. primary Jama’at). [Qazi Khan Vol.1 pg.74]

Law: Just as it is impermissible in Azaan, it is also impermissible in Iqaamat, for the Mu’azzin to talk whilst calling out the Iqaamat. [Alamgiri vol.1 pg.52]

Law: If someone conveyed Salaam to the Mu’azzin whilst he was proclaiming the Azaan or Iqaamat, then in this case he should not reply to him, and it is not Waajib for him to reply to his salaam even after he has completed proclaiming the Azaan. [Alamgiri vol.1 pg.52]

Law: On hearing the Azaan, we are instructed to reply to the Azaan. In other words, the one listening to the Azaan should repeat what the Mu’azzin said, after he has said it. However, in response to حَیَّ عَلَی الصَّلٰوۃ حَیَّ عَلَی الْفَلَاحِ ‘Hay’ya alas Salaat’ and ‘Hay’ya alal Falaah’ he should say لَا حَوْلَ وَلَا قُوَّۃَ اِلَّا بِاللہِ ‘La Hawla Wa La Quw’wata il’la Bil’laahi’ and it is better to say both and to add these words as well مَا شَاءَ اللہُ کَانَ وَمَا لَمْ یَشَأْ لَمْ یَکُنْ ‘Masha Allahu Kaana wa Lum Yasha Lum Yakun’. Translation: ‘Whatever Allah willed happens, and what He did not Will, did not happen’. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.266; Alamgiri vol.1 pg.54]

Law: In reply to اَلصَّلٰوۃُ خَیْرٌ مِّنَ النَّوْم ‘As Salaatu Khairum Minan Naum’, one should say صَدَقْتَ وَ بَرَرْتَ وَبِالْحَقِّ نَطَقْتَ ‘Sadaqta Wa Bararta wa Bil Haq’qi Nataqta’. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.266] Translation: ‘You have spoken the truth and confirmed a virtuous deed’.

Law: Even one who is in the state of Janaabat (i.e. a ‘Junub’ should also reply to the Azaan). A menstruating female, a female bleeding after childbirth (postnatal), one listening the Khutbah, one partaking in Janaazah Salaah, those who are being intimate (sexually) and one answering the call of nature (i.e. in the toilet) will not reply to the Azaan. [Durr-e-Mukhtar vol.1 pg. 265]

Law: Whilst the Azaan is being proclaimed; cease talking, conveying salaam, replying to the salaam and everything else you are doing for the duration of the Azaan, to the extent that if whilst reciting the Holy Qur’an, you hear the sound of the Azaan, even stop your recitation and listen attentively to the Azaan and reply to it. The same applies to the Iqaamat. [Durr-e-Mukhtar vol.1 pg.268; Alamgiri vol.1 pg.54] There is the fear that one who talks during Azaan will die a bad death (Allah Forbid). [Fatawa Razviyah]

Law: If whilst walking on the road, you hear the Azaan, then stop walking and stand for the duration of the Azaan, and reply to it. [Alamgiri vol.1 pg.54; Bazaazia vol.1 pg.26]

Law: To reply to the Iqaamat is Mustahab and to reply to the Azaan is the same. The only difference is that in reply to the words قَدْ قَامَتِ الصَّلَاۃ ‘Qad Qaamatis Salaah’, the listener should say these words اَقَامَھَا اللہُ وَ اَدَامَھَا مَا دَامَتِ السَّمٰوٰتُ وَالْاَرْضُ ‘Aqamahal’lahu Wa Admaha Ma Daamatis Samwaati Wal Ard’. [Alamgiri vol.1 pg.54]

Translation: ‘Allah keep it established, and keep it forever established as long as the sky and earth are established’.

Alternatively, he should say the following اَقَامَھَا اللہُ وَاَدَامَھَا وَجَعَلْنَا مِنْ صَالِحِیْ اَھْلِھَا اَحْیَاءً وَ اَمْوَاتًا ‘Aqamahal’lahu wa Admaha Wa Ja’alna min Saahihi Ahliha Ahyaw Wa Amwaatan’. [Raza]

Translation: ‘Allah keep it established, and keep it forever, and keep us from amongst the honourable ones in life and after death’.

Law: If a person is able to hear more than one Azaan then he only has to reply to the first one. However, it is better to reply to all. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.266]

Law: If one did not reply to the Azaan whilst it was being proclaimed and much time has not lapsed after the Azaan, then one may reply now. [Durr-e-Mukhtar vol.1 pg.266]

Law: It is not permissible for the ‘Muqtadis’ (i.e. the congregation) to reply to the Azaan of the Khutbah with the tongue (i.e. audibly). [Durr-e-Mukhtar vol.1 pg.265]

Law: After the Azaan has been proclaimed, the Mu’azzin and those who heard it should recite Durood Shareef and thereafter they should recite this Dua:

اَللّٰھُمَّ رَبَّ ھٰذِہِ الدَّعْوَۃِ التَّامَّۃِ وَالصَّلٰوۃِ الْقَائِمَۃِ اٰتِ سَیِّدَنَا مُحَمَّدَنِ الْوَسِیْلَۃَ وَالْفَضِیْلَۃَ وَالدَّرَجَۃَ الرَّفِیْعَۃَ وَابْعَثْہُ مَقَامًا مَّحْمُوْدَنِ الَّذِیْ وَعَدْتَّہٗ وَاجْعَلْنَا فِیْ شَفَاعَتِہٖ یَوْمَ الْقِیٰمَۃِ اِنَّکَ لَا تُخْلِفُ الْمِیْعَادَ

‘Allahum’ma Rab’ba Haazihi Da’watit Taam’mati Was Salaatil Qaa’imati Aati Say’yidana Muhammadanil Waseelata Wa Fadeelata Wad’darajatar Rafee’ata Wab’ath’hu Maqaamam Mahmoodanil Lazee Wa Adtahu Wa Ja’alna Fi Shafa’atihi Yaumal Qiyaamati In’naka La Tukhliful Mi’aad’. [Raddul Muhtar vol.1 pg.267; Ghuniya pg.365]

Translation: ‘O Allah, You are The Supreme Rub of this ever-establishing prayer, and of this perfect call. Grant our Leader Muhammad  صلی اللہ تعالی علیہ وسلم ‘Al Wasila’ (the loftiest position of intercession) and ‘Al Fadilah’ (Special Excellence), and the Highest Rank, and elevate him to ‘Maqaam Al Mahmud’ (an exclusively praiseworthy superiority reserved only for the Holy Prophet  صلی اللہ تعالی علیہ وسلم) which You have Promised, and bring forth for us his intercession on the last day. Undoubtedly, you do not do anything against Your Promise.’

Law: When the Mu’azzin says اَشْھَدُ اَنَّ مُحَمَّدًا رَّسُوْلُ اللہِ ‘Ash Hadu An’na Muhammadar Rasoolullah’, the listener should recite Durood Shareef. It is Mustahab to kiss the thumbs and place them over the eyes, saying, قُرَّۃُ عَیْنِیْ بِکَ یَا رَسُوْلَ اللہِ اَللّٰھُمَّ مَتِّعْنِیْ بِالسَّمْعِ وَالْبَصَرِ ‘Qur’ratu Ayni Bika Ya Rasool’Allahi. Allahum’ma Mati’ni Bis Sam’i wal Basari’. [Raddul Muhtar vol.1 pg.267] Translation: Ya Rasool’Allah صلی اللہ تعالی علیہ وسلم , the coolness of my eyes are through you. O Allah, bless me with enjoying the ability to see and hear.’

Law: With the exception of the Azaan for Namaaz, one must also reply to any other Azaan, such as the one given at the time when a baby is born. [Raddul Muhtar vol.1 pg.266]

Law: If the Azaan was given incorrectly, (i.e. with ‘Lahn’) then there is no reply to this Azaan. Actually should not even listen to such an Azaan. [Raddul Muhtar vol.1 pg.266]

Law: The ‘Muta’akhireen’ (i.e. the latter Scholars) stated that ‘Tasweeb’ is ‘Mustahsan’. Tasweeb means that after Azaan and before Namaaz, to announce the commencement of Namaaz once again. The Shariat has not specified any words for this, but the commonly used words are اَلصَّلٰوۃُ اَلصَّلٰوۃُ یا قَامَتْ قَامَتْ ‘As Salaatu As Salaatu, Ya Qaamat Ya Qaamat’ or اَلصَّلوَۃُ وَالسَّلَامُ عَلَیْکَ یَا رَسُوْلَ اللہِ ‘As Salaatu Was Salaamu Alaika Ya Rasool’Allah’ (should be used). [Durr-e-Mukhtar vol.1 pg. 261 etc.]

Law: There is no Tasweeb after the Azaan of Maghrib. [Inaaya] If Tasweeb is said twice, there is no objection to it. [Durr-e-Mukhtar vol.1 pg.261]

Law: It is Sunnat to have an interval between the Azaan and the Iqaamat. To proclaim the Iqaamat immediately after proclaiming the Azaan is Makruh. However, the interval during Maghrib should be equal to the duration of reciting three short verses or one lengthy verse. For the remaining Salaahs, the duration between the Azaan and Iqaamat should be sufficient time wherein those who punctually come for Jama’at may be able to come. However, it should not be delayed to an extent that the prohibited time appears. [Durr-e- Mukhtar vol.1 pg.261; Alamgiri vol.1 pg.53]

Law: In those Salaahs in which there is Sunnats or Nafils in the beginning, it is ‘Ula’ (i.e. better), for the Mu’azzin to pray the Sunnats and Nafils. Otherwise, he should remain seated. [Alamgiri vol.1 pg.53]

Law: To wait for the chief of the locality due to the position of his leadership is Makruh. However, if he is a troublemaker and there is still time remaining, then one may wait. [Durr-e-Mukhtar vol.1 pg.268]

Law: The ‘Mutaqad’dimeen’ (Former Scholars) have mentioned that it is Haraam to take payment for proclaiming the Azaan, but when the Muta’akhireen noticed carelessness and indolence in the people, they permitted it, and the Fatawa (decree) now is based on this. However, the reward which has been mentioned in the Hadith for those who proclaim the Azaan, is in actual fact for those who pronounce it without demanding payment, and who carry out this service solely for the pleasure of Almighty Allah. However, if the people on their own accord give something to the Mu’azzin as they notice that he is needy, then this it is unanimously regarded as being permissible, but it is actually better (i.e. a good thing to do), and it is not regarded as a salary or payment. [Ghuniya pg.366] This is as long as this does not reach the level of it being regarded as المعھود کالمشروط i.e. where ‘something which is regular, will be considered to be a condition’. [Raza]

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[1] Some books have mentioned that one should stand when ‘Hay’ya alas Salaah’ is proclaimed, thus one should rather commence to stand at the end of ‘Hay’ya alas Salaah’ being proclaimed, and stand upright at the commencement of ‘Hay’ya alal Falaah’. [Fatawa Razvia vol.1 pg.348]

[2] Some people say that it has been mentioned in many books of Fiqh that the Imam should say the Tahreema at ‘Qad Qaamatis Salaah’ and commence the Namaaz; so in this case, if the Muqtadis only stand up at ‘Hay’ya alal Falaah’ then after straightening the Saffs (rows) they will not be able to get the First Takbeer. They say it is for this reason that we should stand at the very beginning of the Iqaamat, and straighten the rows. The answer to this is that for the Imam to say the Tahreema and commence the Salaah at ‘Qad Qaamatis Salaah’ is Mustahab according to the ‘Tarafain’ (i.e. Imam-e-Azam and Imam Muhammad). However, to stand for Iqaamat before Hay’ya alas Salaah is Makruh, just as it has been mention in vol.1 pg.53 of Alamgiri; vol.1 pg.268 of Raddul Muhtar and on page 151 of Tahtawi alal Maraqi. So, if in attempting to avoid this Makruh, if the Muqtadi does not get the Takbeer-e-Ula (First Takbeer), then in this case, the Imam should delay the Takbeer-e-Ula for the end (of the Iqaamat) which is permissible without any protest. In Durr-e-Mukhtar vol.1 pg. 322 it states as follows: There are three benefits in the Imam proclaiming Takbeer-e-Ula on completion of the Iqaamat. These 3 benefits are: (1) both, the Imam and the Muqtadi will have the opportunity of giving the reply to the entire Iqaamat of the Mu’azzin and to do this is Mustahab. (2) The Mu’azzin will be able to get the Takbeer-e-Ula after completion of the Iqaamat. (3) The Muqtadis will be saved from committing an act which is Makruh, and they will be able to straight their Saffs. So (if the Imam proclaims the Takbeer-e-Ulaa at Qad Qaamatis Salaah), then for the sake of the Imam practising on one Mustahab, it will cause the Imam himself, and the Muqtadis to omit another Mustahab. In this case, none of them will have the opportunity of replying to the entire Iqaamat, and the Mu’azzin will not be able to get the Takbeer-e-Ula (with the Imam), and all the Muqtadis will be charged with committing a Makruh act, but standing up to straighten the Saffs, before ‘Hay’ya alas Salaah’. Therefore, a Makruh action cannot facilitate a Mustahab action, but in such a condition, Mustahab will be omitted. It is in Volume 1, page 202 of Fathul Qadeer as follows:   and with (the exception of) committing a Makruh act, another Mustahab is also omitted, and then it is best not to act on the Mustahab. It is for this reason that the way of the of the majority and the Ahl-e-Haramain is based on the statement of Imam Abu Yusuf, just as it has been mentioned on page 63 of Sharah Wiqaaya:

 

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