Adhan
ʾAdhān (Arabic: أذان) is a set of phrases recited to announce the time of prayer. Adhan includes fundamental Islamic teachings such as Monotheism, the Prophethood of Muhammad (s), and an invitation to salvation through prayer.
Terminology
Lexically, 'adhan' means announcement or declaration. The word 'adhan' has also been used in the holy Qur'an in this way.[1] Iqama literally means to keep up or to make upright. Recited after Adhan, which is the first declaration, iqama is the second and last call which indicates the actual start of the prayer. Adhan is the call for gathering, and iqama is for standing up and preparing for prayer.
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Duas and Supplications
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Combined together, adhan and iqama are sometimes referred to as adhanayn (The two adhans).[2]
Words
| Translation | Transliteration | Text | Recital |
|
Allah is the Greatest |
Allāh-u akbar |
اللهُ أَکبَر |
4 times |
Origin
According to Shi'a
The practice of reciting adhan began in the first two years after Hijra, following the redirection of Qibla from al-Masjid al-'Aqsa to the Ka'ba.[4] According to Imamiyya sources, the Prophet (s) received adhan by means of divine revelation. Archangel Jabra'il recited it for the first time during the night of Mi'raj. When he recited it once again, the Prophet (s) ordered Imam 'Ali (a) to teach it to Bilal b. Rabah.[5] This has also been reported in Isma'iliyya[6] sources with slight differences.
According to Sunnis
In some Sunni accounts, it is claimed that adhan is man-made and not based on divine revelation. According to these reports, the Muslims first had various ways to call for prayer - and it was 'Umar who suggested that someone should be designated to announce the prayer time. The Prophet (s) then appointed Bilal for this task.[7]
According to other Sunni narrations, the Prophet (s) suggested that the Muslims, like the People of the Book, should use a horn or a bell to call for prayer. Then, 'Abd Allah b. Zayd b. 'Abd Rabbih had a dream in which the adhan was revealed to him. The Prophet (s) recognized it as a true dream and ordered him to teach the phrases to Bilal.[8] Shafi'i, however, believes adhan has too high a position to be revealed in the dream of an individual like 'Abd Allah b. Zayd.
Wording and Phrasing
According to Shia
Adhan consists of: Allah-u akbar (Allah is the Greatest) four times; ashhad-u an la ilah-a illa Allah (I bear witness there is no God but Allah) two times; ashhad-u ann-a Muhammad-an Rasul-u Allah (I bear witness Muhammad is the Apostle of Allah) two times; hayy-a 'ala l-salah (hurry toward prayer) two times; hayya 'ala l-falah (hurry toward salvation) two times; hayy-a 'ala khayr al-'amal (hurry toward the best of deeds) two times; Allah-u akbar two times; la ilah-a illa Allah two times.[9]
Although the phrase of wilaya i.e. ashhad-u ann-a 'Ali-yyan wali-yyu Allah, (I bear witness that 'Ali is the wali of Allah) has been recited in the adhan of some of the Shias since early times,[10] it is not presented in Shia sources as a part of adhan. It is recited after the third phrase two times.
The sixth phrase i.e. hayy-a 'ala khayr-i l-'amal (hurry toward the best of deeds) belongs particularly to the Shi'a and is a distinctive characteristic of this sect.[11] Ibn Nubah, the mu'adhdhin of Imam 'Ali (a) used to recite this phrase in adhan without objection from Imam Ali (a).[12] According to Shi'a reports, this phrase had been a part of adhan until 'Umar omitted it due to his belief that it would weaken people's motivation for jihad.[13]
According to Sunnis
The phrasing of adhan is the same as the Shia, with the following major differences:
- Malik believes the first phrase must be recited only twice, not four times.[14]
- The sixth phrase i.e. hayy-a 'ala khayr-i l-'amal, is not recited.
- Tathwib, a term referring to the addition of the phrase: assalat-u khayr-un min al-nawm (prayer is better than sleep) is recited after the fifth phrase. The use of this phrase has been narrated by Abu Mahdhura; however, it is disputed whether it was taught to him by the Prophet (s) or was his own addition.[15] Tathwib was never accepted by the Imamiyya.[16]
- According to all four Sunni schools, the final phrase is recited only once, not twice.[17]
Related Rulings
- It is highly recommended to recite adhan before each of the five daily prayers.[18]
- The recommendation of reciting adhan is particularly stressed for maghrib (evening) and fajr (dawn) prayers.
- The emphasis on reciting adhan is so great that in some Shi'a and Sunni schools of thought, it is considered to be wajib kifa'i (a collective duty).[19]
- Adhan is not recited before any recommended or obligatory prayer other than the five daily prayers. For the eid prayer, the prayer of Ayat and the prayer of Istisqa, the phrase, Assalatu jami'atan (The prayer in congregation) is recited.[20]
- In reciting adhan, Tartib (sequence of phrases) and Muwalat (continuity between them) must be observed. That is, it should be recited in its original order and with no unusual interruption or pause.[21]
- According to the Hanbali and Shafi'i schools, reciting adhan does not require a particular intention (niyya); however, according to Shi'a and other Sunni schools, such an intention is obligatory.[22]
- According to the Imamiyya and Hanbali schools, adhan must be recited in Arabic; however, in other Sunni schools, it is permissible for non-Arabs to recite adhan in their own language.[23]
- The mu'adhdhin (reciter of adhan) must be a mature male Muslim with a sound mind. It is also preferable that he is just, has a loud voice and is aware of exact prayer times. It is recommended that the mu'adhdhin is in the state of Wudu or Ghusl and that he stands in an elevated place while reciting adhan.[24]
- Some scholars have explicitly mentioned that it is permissible for a female to recite adhan when heard only by a female audience.[25]
- The Maliki school and some Shafi'i jurists hold that a Mu'adhin can be paid for his recitation of adhan; on the contrary, Imamiyyah, Hanifiyya, Hanabila and some other Shafi'i jurists believe it is not permissible for a Mu'adhin to receive money for the recitation of the adhan, they argue for their opinion by citing a broader ruling that states "no one is allowed to take his religious duties (in this case, adhan recitation) as a source for earning money". However, by distinguishing between the practice (which is a religious obligation and should not be paid for) and the position (which shouldn't remain vacant) these scholars believe such an individual must be provided with some sort of salary from the bayt al-mal (treasury of Muslim community). this changes the equation of practice-payment to that of position-payment which has different jurisprudential dynamics and consequences.[26]
- According to the Maliki and Shafi'i schools, there should be Tarji' in Shahadatayn (the second and third phrases). That is, each phrase should be recited once in a whispering fashion and then repeated loudly.
- It is not permissible to recite adhan before the time of Fajr (dawn) to awaken people for its performance. If recited early, the adhan must be repeated at the proper time of Fajr.[27]
Other Uses for Adhan
According to the tradition of the Prophet (s), the adhan is whispered into the right ear - and iqama into the left ear - of every newly born Muslim child.[28]
In the past, adhan has also been used to call for public gathering in situations such as announcing the demise of a well-known figure, warning of a nearby fire, or demanding for justice.[29]
See Also
Notes
- ↑ Quran, 9: 3.
- ↑ See: Abu 'Ubayd, Qasim. Gharib al-Hadith. vol. 4. p. 320
- ↑ ُAccording to the majority of Shiite fuqaha, this phrase (called Third Testimony) is not part of adhan, but it is mustahab or permissible to recite it with the intention of proximity to God.
- ↑ Abu Dawud, Sunan Abu Dawud. vol. 1. 348
- ↑ Kulayni, Muhammad b. Ya'qub. al-Kafi. vol. 3. p. 392; Shaykh al-Saduq. Man la yahduruh al-faqih. vol. 1. p. 183; Shaykh al-Tusi. al-Tahdhib. vol. 2. p. 277
- ↑ Qadi Nu'man.vol. 1. p. 143
- ↑ Bukhari, Muhammad. Sahih al-Bukhari. vol. 1. p. 150; al-Muslim al-Nishaburi. Sahih Muslim. vol. 1. p. 285
- ↑ Ibn Maja. Sunan. vol. 1. p. 232-233; Abu Dawud, Sunan Abu Dawud. vol. 1. 336-338; Tirmidhi, Muhammad. Sunan al-Tirmidhi. vol. 1. p. 359; Nasa'i, Ahmad. Sunan al-Nasa'i. vol. 3. p. 2-3
- ↑ Shaykh al-Tusi. al-Khilaf. vol. 1. p. 9
- ↑ Shaykh al-Saduq. 'Man la yahduruh al-faqih. vol. 1. p. 18-189; al-Shaykh al-Tusi. al-Nihaya. p. 80
- ↑ Sayyid Murtada. al-Intisar. p. 38-39
- ↑ Shaykh al-Saduq. 'Man la yahduruh al-faqih. vol. 1. p. 18-189
- ↑ Qadi Nu'man. vol. 1. p. 143; Abu 'Abd Allah 'Alawi. al-Adhan bi-hayy 'ala khayr al-'amal. p. 16
- ↑ Ibn Qasim, 'Abd al-Rahman. al-Mudawwanat al-kubra. vol. 1. p. 312
- ↑ Dar Qutni, 'Ali. Sunan .vol. 1. p. 233-235
- ↑ Kulayni, Muhammad b. Ya'qub. al-Kafi. vol. 3. p. 303; Sayyid Murtada. al-Intisar. p. 39
- ↑ Jaziri, 'Abd l-Rahman. al-Fiqh 'ala l-madhahib al-arba'a. vol. 2 p. 312
- ↑ Muhaqqiq al-Hilli. Shara'i' al-Islam. vol. 1. p. 74
- ↑ al-Shaykh al-Tusi. al-Khilaf. vol. 1. p. 93; Ibn Humam. Fath al-qadir. vol. 1. p. 209; Mahali, Jalal al-din. Sharh minhaj al-talibin. vol. 1. p. 125
- ↑ Yazdi, Muhammad Kazim. al-'Urwat al-wuthqa. vol. 1. p. 601
- ↑ Muhaqqiq al-Hilli. Shara'i' al-Islam. vol. 1. p. 75
- ↑ Jaziri, 'Abd l-Rahman. al-Fiqh 'ala l-madhahib al-arba'avol. 1. p. 314; Shahid al-Thani. al-Rawda al-Bahiya vol. 1. p. 239
- ↑ Jaziri, 'Abd l-Rahman. al-Fiqh 'ala l-madhahib al-arba'avol. 1. p. 314; Shahid al-Thani. al-Rawda al-Bahiya vol. 1. p. 239
- ↑ Muhaqqiq al-Hilli. Shara'i' al-Islam. vol. 1. p. 74; Ibn Hubayra. al-Ifsah an ma'ani al-sihah. vol. 1. p. 82
- ↑ Muhaqqiq al-Hilli. Shara'i' al-Islam. vol. 1. p. 74; Ibn Hubayra. al-Ifsah an ma'ani al-sihah. vol. 1. p. 80
- ↑ Shaykh al-Tusi. al-Khilaf. vol. 1. p. 96; Ibn Hubayra. al-Ifsah an ma'ani al-sihah. vol. 1. p. 83
- ↑ Shaykh al-Mufid.al-Muqni'a. p. 98
- ↑ Kulayni, Muhammad b. Ya'qub. al-Kafi. vol. 6. p. 233-24; al-Shaykh al-Tusi. al-Tahdhib. vol. 7. p. 436-437
- ↑ Jaziri, 'Abd l-Rahman. al-Fiqh 'ala l-madhahib al-arba'a. vol. 1 p. 325; Nizam al-mulk, Hasan. Siasat nama. p. 66 ff
References
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- Abu Dawud, Sunan Abu Dawud. Istanbul, 1981.
- Abu 'Ubayd, Qasim. Gharib al-Hadith. Hyderabad, 1965.
- Bukhari, Muhammad al-. Sahih al-Bukhari. Istanbul, 1981.
- Muhaqqiq al-Hilli, Ja'far al-. Shara'i' al-Islam. Najaf, 1969.
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- Shaykh al-Tusi, Muhammad b. Hasan al-. Al-Nihaya. Cairo. 1389AH.
- Shaykh al-Tusi, Muhammad b. Hasan al-. Al-Tahdhib. Najaf, 1379AH.
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- Ibn Hubayra, Yahya. Al-Ifsah an ma'ani al-sihah. Halab, 1947.
- Ibn Humam, Muhammad. Fath al-qadir. Cairo: 1391AH.
- Ibn Maja, Muhammad. Sunan. Istanbul, 1981.
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- Jaziri, 'Abd l-Rahman. al-Fiqh 'ala l-madhahib al-arba'a. Cairo: al-Tab'at al-Tijariya.
- Mahali, Jalal al-din. Sharh minhaj al-talibin. Cairo: Mat'abat 'Isa al-babi al-Halabi
- Nasa'i, Ahmad. Sunan al-Nasa'I. Istanbul, 1981.
- Nizam al-mulk, Hasan. Siasat nama. Ed. Hiyubirt Dark. Tehran, 1347Sh.
- Sayyid Murtada, 'Ali. Al-Intisar. Najaf, 1971.
- Shahid al-Thani, zayn al-din. Al-Rawda al-Bahiya. Beirut, 1983.
- Tirmidhi, Muhammad. Sunan al-Tirmidhi.Istanbul, 1981.
- Yazdi, Muhammad Kazim. Al-'Urwat al-wuthqa. Beirut: Mu'assisa A'lami lill matbuat.