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sunset, meaning the fajr and asr, will enter hell."1
COMMENTARY: One the face of it, anyone who offers these two salah regularly will not go
to hell even if he neglects the other salah and commits sin. But, the ulama (Scholars) say that
the salah may atone for minor sins but not for major sins. Allamah Teebi lar, said, that
generally a man rests in the morning and is engaged in his business or other occupation in
the evening, so if he preserves these two salah in spite of that, he seems to say that he will
not fail in other deeds. It is as Allah says:
إِثَّ الصَّلَوةَ تَنْهَى عَنِ الفَحْشَآءِ وَالْمُنْگِّرِ
{Surely, the salah forbids indecency and evil) (29:45)
Hence he will be forgiven. This hadith mentions the merit of these two salah. Moreover,
Allah may, if He wishes, forgive the person who is regular in offering these salah.
(٦٢٥) وَعَنُ آبي مُؤْسى قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَى البَرْدَيْنِ دَخَلَ الجَنَّةَ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .625
said, "He who offers the two salahs of the cool times will enter paradise."2
(They are the fajr and isha).
(٦٢٦) وَعَنْ أَبي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَّعَاقَبُوْكَ فِيْكُمُ مَلَائِكَةُ بِاللَّيْلِ
وَمَلَائِكَةٌ بِالنَّهَارِ وَيَجْتَمِعُوْنَ فِيْ صَلَاةِ الْفَجُرِ وَصَلاَةِ الْعَصْرِ ثُؤَّ يَعْرُجُ الَّذِيْنَ بَاتُوْا فِيْكُمُ فَيَمْأَلُهُمْ
رَبُّهُمْ وَ هُوَ أَعْلَمُ بِهِمْ كَيْفَ تَرَكْتُمُ بِبَادِى فَيَقُولُونَ تَرَكُنَا هُمْ وَهُمُ يُصَلُّوُنَّ وَأَتَيْنَا هُمْ وَهُمْ
يُصَلُّوْكَ - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurarayrah .626
A, said, "Angels replace each other among you by night and by day. They
. assemble at the salah of fajr and the salah of asr. Then, those had spent the night
among you go up and their Lord asks them, though He knows best about them.
"How did you leave my worshipper?" They say, "We left them while they were
offering the salah and when we had come to them they were engage in salah.3
COMMENTARY: Two groups of angels remain with people to write down their deeds and .
to report to Allah about them. One of the two record the day's deeds and then, after asr,
ascend and report to Allah. The second record their deeds by night and ascend after fajr
and present the report to Allah. Twice during the day and night, the two groups meet one
another, at fajr and at asr.
Allah is the knower of the unseen and knows the little things on earth and in heavens. In
spite of that, He asks the angels to let them know of the virtues of His slaves because when
He had created Aadam Jale and instructed the angels to prostrate before him, they had
asked Him why he created a creation that would cause mischief on earth and shad blood.
Then they spoke of their excellence. So, when they bring their report, they realize that
1 Muslim # 213-634, Abu Dawud # 427, Nasa'i # 471, Musnad Ahmad 4-136.
2 Bukhari # 574, Muslim # 215-635, Darimi # 1425, Musnad Ahmad 4-80.
3 Bukhari # 555, Muslim # 210-632m Nasa'i # 485, Muwatta Maalik # 9.24-85.

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mankind do pious work.
In short, the Prophet alwohlcall to encourages the Muslims, in this hadith, to be regular with
salah at these two times. The angels would keep on presenting their best deeds to Allah.
And, He would demonstrate to the angels the best deeds of mankind.
(٦٢٧) وَعَنْ جُنْدُبِ القَسْرِيّ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى صَلَاةَ التُبْحِ فَهُوَ فِيْ ذِمَّةٍ
اللهِ فَلَا يَطْلُبُنَّكُمُ اللّهُ مِنْ ذِقَتِهِ بِشٍَْ فَإِنَّهُ مَنْ يَطْلُبُهُ مِنْ زِمَّتِهِ بِشْئٍ يُدْرِكُهُ ثُقَّ يَكُتُهُ عَلى وَجْهِه ◌ِ نَارِ
جَهَنَّمَ رَوَاهُ مُسْلِمْ وَفِيْ بَعْضِ نُسُخِ المَصَابِيحِ القُشِيرِىّ بَدَلَ القَسْرِيّ۔
627. Sayyiduna Jundub al Qasri due also, narrated that Allah's Messenger culo
solw, ale said, "He who offers the salah of fajr is in Allah's protection. Let it not
be that Allah question you about His protection in any way. Indeed, if He
questions anyone regarding His protection, He will seize him and cast him face
down in the fire of hell."
In some manuscripts of al-Masabih, there is al Qushayri instead of al Qasri.1
COMMENTARY: It is incumbent on other Muslims not to treat this person (who has
offered the salah of fajr) badly. They should not kill him, rob him, backbite him or disgrace
him. If anyone does that then he challenges Allah's protection. Allah will subject such a one
to strict punishment.
Another interpretation of the hadith is that since Allah has assured His protection to one
who offers the salah of fajr, if a person neglects this salah then the covenant will become
void and: Allah will take him to task. No one can even dare to avoid the reckoning.
(٦٢٨) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَآءِ وَالصَّفِّ أُلَاوَل
ثُكَّ لَمْ تَجِدُوا إِلَّ أَنْ يَسْتَهِمُوا عَلَيْهِ لَّاسْتَهَمُوا وَلَوْ يَعْلَمُونَ مَا فِي التَّهْجِيْرِ لَا سُتَبَقُوا إِلَيْهِ وَلَويَعْلَمُونَ
مَا فِي الْعَتَمَةِ وَالشُبْحِ لاَ تَوْهُمَا وَلَوْ حَبُوًّا- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .628
Awy said. "Were the people to know what lies in the call (to the salah which is the
adhan) and in the first row, and could not nothing but draw lots for it, they would
surely draw lots for it. Were they to know what lies in coming for the zuhr early,
they would race to it. And, were thay to know what lies in the salah of isha and fajr,
they would come to them even if they had to crawl (to it)."2
COMMENTARY: If the word (+JI) (at tahjir) is taken to mean as translated (to come for
the zuhr early) then the merit applies to the seasons other than summer, for, it is mustrhab
(desirable) to put off the zuhr in summer till it is cooler. Or, this word, would mean; 'to
hasten to obey.' Some people have also taken it to mean; 'to go (at noon) for the salah of
Friday.' Allah knows best.
The word (!) (habwa) means: 'to drag oneself on one's buttocks. If anyone cannot walk on
his feet to earn the me:its, then he will crawl to the salah in his eagerness to earn the merits.
1 Muslim # 262-657, Musnad Ahmad 4-312, Tirmidhi (from Abu Hurayrah Acall so)) # 2171 (similar).
2 Bukhari # 615, Muslim # 129-437, Nasa'i # 540, Muwatta Maalik # 8 1-6, Musnad Ahmad 2-236.

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(٦٢٩) وَعَنْهُ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ صَلوَةٌ أَنْقَلَ عَلَى الْمُنَافِقِيْنَ مِنَ الْفَجُرِ وَالعِشَاءِ
وَلَوْ يَعْلَمُوْنَ مَا فِيْهِمَا لَا تَوْهُمَا وَلَوْ حَبُواً - (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .629
Awy said, "There is no salah more irksome to the hypocrites than the fajr and isha.
Were they to know what lies in them both, they would come to them dragging
themselves on their seats."1
COMMENTARY: It is in the nature of the hypocrites that they are very lazy and
procrastinating in acts of worship. Whatever salah they offer is to save their skin and to
show the Muslims. The times of fajr and isha are hours of rest and cold in winter. Besides, at
both these hours there is darkness so it is very unlikely for anyone's absence to be detected.
Sincere Muslims must not do this thing otherwise they would resemble the hypocrites.
(٦٣٠) وَعَنْ عُثُمَارَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ صَلَّى المِشَاءَ فِي جَمَاعَةٍ فَكَمَّا قَامَ نِصْفَ
الَّيْلِ وَمَنْ صَلَّى التُّبْعَّ فِ جَمَاعَةٍ فَكَّمَا صَلَى اللَّيْلَ كُلَّهُ- (رواه مسلم)
630. Sayyiduna Uthman رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who offers the isha with the congregation is as though he kept vigil (offering
salah) for half the night And he who offers the fajr with the congregation is as
though he kept vigil (in salah) all night."2
COMMENTARY: Either the reward of offering the slah of fajr with the congregation is
more than the reward for the isha, or the hadith means that one who offers the isha with the
congregation and the fajr too with the congregation then he gets both rewards, that would
be like worship all night.
(٦٣١) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَغْلِبَّنَّكُمُ الْأَعْرَابُ عَلَى إِسْمِ صَلَاتِكُمُ
المَغْرِبِ قَالَ وَتَقُولُ الْأَعْرَابُ هِىَ الْعِشَاءُ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .631
said, "Let not the villagers (Bedouins) overwhelm you concerning the name of your
salah of maghrib." The sub narrator said, "The villagers call it isha."3
(٦٣٢) وَقَالَ لَا يَخْلِبَتَّكُمُ الْأَعْرَابُ تَلَى اسْمٍ صَلَاتِكُمُ العِشَاءِ فَإِنََّا فِي كِتَابِ اللّهِ الحِشَاءُ فَإِنَّهَا تُقْتّهُ
يجِلَاب الإِ بِلِ- (رواه مسلم)
632. And Allah's Messenger صلى الله عليه وسلم said Let not the villagers overwhelm you
about the name of your salah of isha. In the book of Allah, it is al-isha. The
villagers defer this salah because they milk their she camels at nightfall (so they
call it al-atamah and tu'tim in the hadith is the verb form of atamah).4
1 Bukhari # 657, Muslim # 252-651, Ibn Majah # 797.
2 Muslim # 260-656, Abu Dawud # 555, Tirmidhi # 221, DArimi # 1224, Musnad Ahmad 1-58.
3 Bukhari # 563, Musnad Ahmad 5-55, (narrated Abdullah ibn Mazani).
: Muslim # 229 044, Nasa'i # 541, Ibn Majah # 704, Musnad Ahhmad 2-10 (Qur'an 24:58)

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COMMENTARY: The villagers belonged to the pre-Islamic period. They called the maghrib
as isha and (the real) isha as atamah. So, the Prophet ,4, leil . disallowed the sahabah o)
Acall to use this a nomenclature because, in this way, they would dominate. He asked them
to use the terminology of the Quran and hadith which is maghrib and isha (for these salahs).
This teaches the Muslims to rectify and align their speech and usage according to the
terminology of Shari'ah (divine law). They should not use the words and language of the
disbelievers and the sinners.
Then, the Prophet Aw, Ale al do explained why they called isha as al-atamah which, as we
stated earlier, means darkness. They offered the isha in the darkness because they milked
their she-camels at that time. They began and milking after the disappearance of the
twilight and thereafter offered the isha. According to another version, this word is used in
the passive sense to mean; It was because of being occupied in milking the she-camels, they
deferred the salah of isha to a later hour.
In short, Muslims were disallowed to use the terminology of salah of al-atamah. Because it
resembled the people of the jahiliyah(ignorant era), this name is makruh (unbecoming) to use.
(٦٣٣) وَعَنْ عَلِيٍّ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَوْمَ الْحَنْدَقِ حَبَهُونَا عَنْ صَلَاةِ الْوُسْطِى صَلاَةٍ
العَصْرِ مَلَآَ اللهُ يُيُوتَهُمْ وَقُبُوْرَهُمْ نَاراً - (متفق عليه)
633. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
during the Battle of the Trenches (known as khanqah). "They have prevented us
from the salatul wusta (the middle salah) which is the salah of asr. May Allah fill
their houses and their graves with fire."1
COMMENTARY: The Battle of Khandaq is also called al-Ahzab. It was fought in 4AH or
5AH. Khandaq means trenches which were dug on the suggestion of Sayyiduna Salman Farsi
joined all the Muslims in صلى اللهعليه وسلم to keep the enemy out of Madinah. The Prophet رضى الله عنه
digging the trenches. It was very cold and they were beset by hunger and he tied stones on
his belly to mitigate the effect of hunger, but did not slow down in doing the work.
In this battle arrows were showered non-stop so, the Muslims missed four salahs asr was
one of them. In order to emphasize the merit of asr, he made the prayer against them. But,
in the Battle of Uhud, he did not curse the infidels because there he himself was the target
and his merciful nature did not permit him to curse his enemies. Here, the salahis of all
Muslims were delayed beyond time.
This hadith is evidence that salat ul wusta is asr. This is the opinion of most of the sahabah
.and others رحمه الله Imam Ahmed . رحمه الله and Imam Abu Hanifah رحمه الله and the tabi'un رضى الله عنه
This is as in the Quran:
حافظوا على القَلْوَتِ وَالصَّلْوةِ الْوُسُطى
{Guard your prayers, especially the midmost prayer ... } (2:238)
Here too (dt) (midmost) salah is the salah of asr.
As for the difference of opinion among the sahabah &sail so), perhaps that was before all of
them had learnt ot the hadith that follows in the next section and makes it very clear the
1 Bukharı # 4533, Muslim # 205-627, Abu Dawud # 409, Tirmidhi # 2995, Nasa'i # 473, Ibn Majah #
684, Arimi # 1232, Musnad Ahmad 1-144.

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salat ul wusta is the salah of asr. Till then they had relied on their individual judgment and
deduction. When the hadith was confirmed, the difference of opinion was resolved.
SECTION II
الفضلُ الثَّانِى
(٦٣٤) عَنِ ابْنِ مَسْكُوُدٍ وَسَمُرَةَ بْنِ جُنْدُبٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلََّةُ الْوُسْطِى صَلَاءُ
الْعَصْرِ - (رواه الترمذى)
634. (Sayyiduna) Ibn Mas'ud رضى الله عنه ands Samurah ibn Jundub رضى الله عنه narrated
that Allah's Messenger w,4.catl o said, "The midmost salah is the salah of asr."1
(Refers to as salat ul wusta in the Qur'an).
COMMENTARY: I. is so called because it is between the two salahs of the day: fajr and
zuhr, and the two of the night: maghrib and isha.
(٦٣٥) وَعَنْ أَبِيْ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِيْ قَوْلِهِ تَعَالى إِّ قُرْاتَ الْفَجُرِ كَاتَ مَشْهُوْدًا
قَالَ تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ۔(رواه الترمذى)
635. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the prophet صلى اللهعليه وسلم said
about Allah's words:
{Surely the recital of the Quran at down is witnessed) (17:78)
that the angels of the night and the angels of the day are present (at that time).2
COMMENTARY: The verse says that recital of the Qur'an is fajr, meaning the slah of fajr. It
is called the Qur'an because recital is part of the salah. It is like calling the salah with the
word sajdah or ruku' (which are the essentials of salah).
The word in the verse >,4. (mash hud, witnessed) refers to the angels who record the deeds of
mankind by day and night. They assemble at the time of this salah as explained in the hadith # 626.
SECTION III
الْفَضْلُ القَّالِثُ
(٦٣٦) عَنْ زَيْدٍ بُنِ ثَابِتٍ وَعَائِشَةً قَالَا الصَّلُوهُ الْوُسْطِى صَلَاةُ الظُّهْرِ رَوَاهُ مَاذِكْ عَنْ زَيْدٍ وَالتِرِمِذِىُّ
عَنْهُمَا تَعْلِيُقًا-
636. Sayyiduna Zayd ibn رضى الله عنه Thabit and Sayyidah Ayshah رضى الله عنها narrated
that as-salat ul wusta (midmost salah)is the salah of zuhr.3
COMMENTARY: Both of them took the midmost salah to mean the salah of zuhr because it
is offered in the middle of the day.
(٦٣٧) وَعَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلَّى الُهْرَ بِالهَاجِرَةِ وَلَمْ يَكُنُ
يُصَلّى صَلاَةًّ اشَدُّ عَلى أَصْحَابٍ رَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهَا فَنَزَلَتْ حَافِظُوْا عَلَى القَّلَوَاتِ وَالصَّلوةِ
الوُسْطِى وَقَالَ إِثَّ قَبْلَهَا صَلَاتَيْنِ وَبَعْدَهَا صَلَاتَیْنٍ- (رواه احمد وابوداؤد)
1 Tirmidhi # 182, Musnad Ahmad 5-7.
2 Tirmidhi # 3146, Ibn Majah # 670, Musnad Ahmad 2-474.
: Muwatta Maalik # 8.8-28, Tirmidhi supplement to # 182. (The former from Zayd wall (so) and the
latter from boti.)
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صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Thabit .637
Awy used to offer (the salah of) zuhr early (meaning promptly after zawal). None of
the salahs that he offered was more severe to the sahabah due dil so> of Allah's
Messenger ,, kablo than this salah. So the verse was revealed:
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلوةِ الوُسطى
{Guard the salahs carefully and the midmost salah} (2:238)
And, e said, "Surely, before it are two salahs and after it two salahs."1
COMMENTARY: This is the personal deduction of zayd ibn Thabit &sail so, that zuhr is the
midmost salah, otherwise the Prophet Au,4, leail te has named asr as the midmost salah.
(٦٣٨) وَعَنْ مَالِكٍ بَلَغَهُ أَثَّ عَلِيَّ بْنَ آَلٍ طَالِبٍ وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ كَاَ يَقُوْلَانِ القَلْوةُ الْوُسُطى
صَلّاءةُ الصُّبْحِ رَوَاهُ فى المُوطًا وَرواه الترمِذِىُّ-
638. Sayyiduna Maalik &l 47> narrated that he heard (Sayyiduna) Ali ibn Abu
الصَّلْوةُ ) and Abdullah ibn Abbas say often. "The midmost salah رضى الله عنه Talib
,is the salah of fajr."2 And (الوسطى
(٦٣٩) عَنِ ابْنِ عَبَّاسِ وَابْنِ عُمَرَ تَعْلِيْقًا
639. (Sayyiduna) Ibn Abbas رضى الله عنه and Ibn Umar رضى الله عنه (also said so).3
COMMENTARY: This again is the personal deduction of these two men. Perhaps till then
they had not learnt of the Prophet صلى اللهعليهوسلم hadith.
Accordingly, the contention of Imam Malik dular, and Imam Shafi'i (H) is that the midmost
salah is the salah of fajr. But, Imam Nawwi dolar, who was a follower of Shafi'i atlar > said that
the sahih ahadith say that the midmost salah is the salah of asr.
Imam Mawardi ablar> one of the imam of the Shafi'i school of thought explained that
though Imam Shafi'i atlar> had said about fajr that it is the midmost salah, yet in the light of
sahih ahadith. He seems to have ruled that asr was the midmost salah. Moreover he had left
clear instruction:
"If you come across a hadith against which I may have given a ruling, then my correct verdict
is according to the sahih hadith and my earlier ruling should be thrown away on the wall."
(٦٤٠) وَعَنْ سَلْمَانَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ غَدَا إِلى صَلَاةِ القُبُحِ غَدًا
بِرَايَةِ الإِيْمَانِ وَمَنْ غَدَا إِلَى الُّوْقِ غَدَابِرَايَةٍ إِبْلِيُسَ- (رواه ابن ماجة)
صلى الله عليه narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Salman .640
Au, say, "He who emerges early (morning( for the salah of fajr emerges with the
standard of faith. And he who emerges early to the market emerges with the
1 Abu Dawud # 411, Musnad Ahmad 5-183.
2 Muwatta Maalik 8.8-29, Tirmidhi supplement to # 182.
3 ibid (Tirmidhi from Ibn Umar & Ibn Abbas supp # 182).
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standard of Iblis."1
COMMENTARY: Allamah Teebi al 47> said that this hadith is an example describing the
forces of Allah and the devil. He who walks out of his house early morning to offer the
salah of fajr is as though holding a flag of faith to contend against the devil just as the ghazi
(warrior) marches against the enemy carrying with him the standard of Islam. He is a
member of Allah's forces.
As for one who walks out early morning for worldly needs, he is a member of the devil's
army. He neglects Allah's command to offer the salah and obeys the devil carrying his flag
and raising aloft the devil's glory. But he weakens his own religion provided, of curse, he
goes to the market without offering the salah of fajr. If he has offered the fajr, he may go to
the market to earn lawful livelihood, and he is regarded as a member of Allah's forces.
CHAPTER - V
بابالاذان
THE ADHAN
The dictionary meaning of (3131) (aadhan) is to inform, to proclaim and (sist) (adhan) is to
call to prayer. In the terminology of Shari'ah (divine law), a few specified words are
proclaimed at appointed hours to inform of the time of the salah. This is the (3131) (adhan).
This definition excludes the adhan that is pronounced for things and affairs other than salah
and made masnun, like on a child's birth in its right ear. The iqamah is called in its left ear.
It is mustahab (desirable) also to pronounce the adhan in the ear of a person who is
sorrowful, suffers from epilepsy etc., has fits of anger, or has be habits be he man or beast.
صلى الله عليه said, "The Prophet رضى الله عنه narrated that Sayyiduna Ali رحمه الله Sayyiduna Daylami
Aw, found me grieved one day and said, 'O Ibn Abu Talib I see that you are sad. Instruct
someone of your household to pronounce the adhan is your ear. Your grief will disappear.'
I did that and his words come true." Moreover, every sub-narrator from Sayyiduna Ali o
Que ail found this method effective. Daylami also transmitted from Sayyiduna Ali das at (se)
that the Prophet ,4, leatl Jo said, "If any one develop bad habits, call the adhan in his ear.
Do it for a human being or an animal."
Reverting to our subject, it is sunnah (Practice of Holy Prophet) muwakkadah to call the adhan for
the prescribed salah to get the worshippers to assemble for the salah and join the congregation.
The correct record of the inception of the salah is the dream of Abdullah ibn Zayd Ansari
deatl so) and of Umar ibn Khattab aus aul so, al-Faruq. The details of this will follow in a hadith.
Some people say that Sayyiduna Abu Bakrusail (+) had seen the dream about the adhan.
Imam Ghazzali lar> said that ten Sahabah du all so, were taught the words of the adhan in
their dream. Some others put the number of those who has this dream at fourteen.
Some scholars say that adhan began with the judgment of Allah's Messenger , 4,le atle
himself. An angel had guided him to it during the night of his journey to the heavens.
Sayyiduna Ali aus able) narrated that when he reached near the throne, an angel came out,
He asked Jibril عليه السلام "Who is he?" jIbril عليه السلام said, "By Allah who has sent you with
the truth, I am the nearest of all to Allah, but I have never seen this angel before now." The
1 Ibn Majah # 2234.
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angel said, "Allahu Akbar, Allahu Akbar," A voice from behind the screen said, "My slave
spoke the truth. I am the Greater! I am the Greatest!" Then the angel delivered the
remaining words of the adhan.
This tradition says that the Prophet , wild had heard the words of the adhan much
before the dreams of the sahabah &sabl so). However, they were not prescribed as adhan for
the salah. This is why he continued to offer the salah in Makkah without the adhan being
called When he emigrated to Madinah, he consulted the sahabah ducati so and some of them
heard therse words in their dreams. "This was followed by a revelation: "The words that
you heard in the heaven are now mansun for adhan on earth." Allah knows best.
SECTION I
الفَضل الآوَّلْ
. (٦٤١) عَنْ آَنَسٍ قَالَ ذَكَّرُوا النَّارَ وَالنَّاقُوْسَ فَذَكَّرُوا الْتَهُوُدَ وَالنَّصَادِى فَأُمِرَ بِلَالْ آَ يَشْفَعَ الْآَذَاكَ
وَأَبُ يُوتِرَ الْإِقَامَةَ قَالَ إِسْمَاعِيُّلُ فَذَكَّرْتُهُ لِأَ يُّوْبَ فَقَالَ إِلَّ الْإِقَامَةَ - (متفق عليه)
641. Sayyiduna Anas deatl so, narrated that the fire and the naqus (bell, gang) were
mentioned (before the adhan was adopted to announce the time of salah). The Jews
and the . Christians were mentioned. Then (Sayyiduna) Bilal us abl ) was
commended to repeat (the words of) the adhan and to call the (words of the) iqamah
once. (The sub-narrator of this hadith and teacher of Bukhari atlar, and Muslim dar,
Shaykh Ismail al 4>> said that he mentioned it to Ayyub al 47) (who was a sub-
narrator and had seen Anas &cable, and he said, "Except the iqamah."1
(The words (adi us) - the salah is, indeed, established - are repeated twice,)
COMMENTARY: When the Prophet alugade atl to came to Madinah from Makkah and the
Muslims swelled in number, the mosque was built and he consulted his sahabah wall so, about
how to announce the time of salah for the people to come to the mosque punctually. The
sahabah du atl so, suggested that, at the time, a fire should be kindled at an elevated place or a
bell sounded to make the people aware of the salah. But, some others disliked these methods of
alert because they resembled the Jewish and the Christian ways. Then they dispersed.
One of them was sincerely worried about it because he wished to take the burden off the
Prophet's Au, ale dild mind. He went home and went to bed, the issue on his mind. That
night he saw in his dream an angel stand before him and repeat the words of the adhan. He
was Abdullah ibn Zayd as all (so). Some versions quote him to say that he was half asleep
when he saw the angel. Some others quote him, "If that would not cause misgivings to
arise. I was not asleep at all." So, the ulama (Scholars) put this happening as an exaltation
and ecstasy. Saintly people experience this in wakefulness.
In the morning, he recounted his experience to the Prophet , , dulJo. He told him that
his dream was true and he must take Bilal acall so, along and disclose the words to him one
by one and he should proclaim them loudly because Sayyiduna Bilal assaul so) had a louder
voice than Abdullah's.
On hearing him, Umar dablso can quickly and disclosed to the Prophet du,4, leil to that he too
1 Bukhari # 603, Muslim # 3-378, Abu Dawud (second half) # 508, (and so) Tirmidhi # 193, Nasa'i #
627, Ibn Majah # 729, Darami # 1194, Musnad Ahmad 3-103 (all of then from have the second half).

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had heard the some words in his dream. The Prophet alugacall to thanked Allah. It is said that
on the same night ten, eleven or fourteen sahabah amailso, had seen the very same dream.
As for the naqus, the Christians used it to announce time of their prayer. They struck
a large piece of wood on a smaller wooden plank and the noise that it made was
heard at some distance.
The Jews blew a horn for the same purpose. The fire is mentioned only in this hadith of Anas >>
awall and in no other hadith. It seems that some of them kindled a fire and others blow the horn.
This hadith indicates that the words of the adhan are in pairs (except for the first Allahu
Akbar which are four times) and the words of the iqamah are and an odd number (once
each, except Allahu Akbar and qad qamatis salah). Most of the sahabah call (so), the tabi'un
atl 47) and Imam Zuhri, Maalik, Shafi'I, Awza'I, Ishaq and Ahmad 4tl 47, observe this
direction. However, Imam Abu Hanifah atlar, and his followers use the same words for
adhan and iqamah (pairs). They follow another tradition that is narrated later.
(٦٤٢) وَعَنْ أَبِ مَحْذُوْرَةً قَالَ الْقَى عَلَىّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الثَّذِيْنَ هُوَ بِنَفْسِهِ فَقَالَ قُلُ اَللَّهُ آكْبَرُ
اللّهُ أَكْبَرُ، اَللَّهُ أَكْبِرُ اللَّهُ أَكْبَرُ - أَشْهَدُ اْ لَّا إِلهَ إِلَّ اللّهُ، أَشْهَدُ أَنْ لَّ إِلهَ إِلَّ اللّهُ، أَشْهَدُ أَثّ مُحَتَّدًا
رَسُوْلُ اللَّهِ، أَشْهَدُ أَكَّ مُحَتَّدًا تَّسُولُ اللَّهِ ثُقَّ تَهُوْدُ فَتَقُوْلُ أَشْهَدُ أَرْ لَّ إِلهَ إِلَّ اللَّهُ أَشْهَدُ أَنْ لَّ إِلَةَ
إِلََّ اللهُ - أَشْهَدُ أَّ مُحَتَدًا رَسُولُ اللهِ، أَشْهَدُ أَثَّ مُحَتَّدًا رَسُولُ اللَّهِ، حَيَّ عَلَى الشَّلوةِ، حَىَّ عَلَى القَلوةِ-
حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ، اَللَّهُ أَكْبَرُ اللَّهُ أَكْبِرُ، لَا إِلهَ إِلَّ اللَّهُ- (رواه مسلم)
642. Sayyiduna Abu Mahdhurah &sail 0, 1 narrated, that "Allah's Messenger dildo
.(اللهاكبر الله ا كبر الله اكبر الله اكبر) :himself taught me the adhan. He instructed me to say عليه وسلم
Then he instructed me to repeat and say: ( italy 31.1) (Allah is the greatest, Allah is
the Greatest. Allah is the Greatest, Allah is the Greatest. I testify that there is no
God but Allah. I testify that there is no God but Allah. I testify that there is no God
but Allah. I testify that Muhammad is Allah's Messenger. I testify that Muhammad
is Allah's Messenger.
(Hence, repaeat) I testify that there Is no God but Allah. I testify that there is no
God but Allah. I testify that Muhammad is Allah's Messenger u, 4,caldo. I testify
that Muhammad is Allah's Messenger.
Come to the salah, come to the salah. Come towards success, come to towards
success. Allah is the Greatest, Allah is the Greatest. There is no God but Allah.)"2
COMMENTARY: The words Allahu Akbar („Sun) mean t hat Allah is far above and high for
anyone to describe His greatness and might and to recognize their reality. He is the
Greatest and far above all and nothing can be compared to His Being. He, Lord of might, is
the Greatest of all creation.
1 He was sumarah ibn Mu'bar. His kunya was Abu Muhdhurah 's all (so). He did not emigrate to
Madinah. He was mu'adhdhin and died in Makkah.
2 Muslim # 6-379 (it was Allahu Akbar twice in the beginning Allah is Greatest), Abu Da'wud # 503,
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In adhan and takbir, the ra of Allahu Akbar (Arabic) is sakin or vowel less. The imams ABu
Hanifah, atlar, Shafi'i atlar> Ahmed and majority of the scholars agree that this expression is
repeated in the adhan four times in the beginning. But Imam Maalik war, holds that it is
repeated twice even in the beginning.
The significance of calling it four times is the assert that fact is imposed in the four corners of
the world and the human soul made up of the four elements has itself purified through it.
The words (¿Mill (de ) (come towards success) call to what delivers you from the makruh
(unbecoming) (disapproved, repugnant) and gets you your ambition. The word (¿Malt) is also
translated as 'remaining, sustaining, or 'run to what is effective in warding off
punishment.' It earn reward and an abiding life in the hereafter. It is the salah.
According to Imam shafi'i was, and Imam Maalik lar> it is sunnah (Practice of Holy Prophet)
to make tarji; or pronounce the testimonies twice in the adhan. Tarji is done by first
pronouncing the testimonies twice in a low voice and again in a louder voice twice. They
rely on this hadith.
Imam Abu Hanifah alar> said that this repetition (in the hadith) was to teach (Sayyiduna)
Abu Mahdhurah 's ail (so), not to make it a part of the adhan. He pronounced the
testimonies in a soft voice, so the Prophet alugarcall to instructed him to pronounce them in
a louder voice and, indeed, there is another narration of (Sayyiduna) Abu Muhahurah do so)
44 which is without the tarji. Moreover, the hadith of (Sayyiduna) Abdullah ibn Zayd Also,
que, that is regarded as the base in the chapter of adhan, does not have the tarji (y).
Similarly, there is no tarji in the adhan of (Sayyiduna) Bilal queabl so, who was the chief of the
mu'adhdhins, or of (Sayyiduna) Ibn Umm Maktum due dil so, who was the mu'adhdhin of
Masjid Nabawi, or to (Sayyiduna) SA'd Qurt awallse, who called the adhan in Masjid Quba.
It is clear from the experience of (Sayyiduna) Abu Muhdhurah 'sabl so, that the repetition of
the testimonies was only for teaching.
SECTION II
الفضلُ الثَّانِى
(٦٤٣) عَنِ ابْنِ عُمَّرَ قَالَ كَانَ الْآَذَاكُ عَلى عَهْدِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّتَيْنٍ وَالْإِقَامَةُ مَرَّةً
مَرَّةٌ غَيْرَ أَنَّهُ كَانَ يَقُوْلُ قَدْ قَامَتِ القَّلَوةُ قَدْ قَامَتِ السَّلوُ۔(رواه ابوداود والنسائى والدارمى)
643. Sayyiduna Ibn Umar Aus all , narrated that during the times of Allah's
Messenger , 4.le all do the expressions of the adhan were pronounced twice each
and of the iqamah once each, save that one said (ُقَدْ قَامَتِ الصَّلُوه) (the prayer is being
established, the prayer is being established)."1
COMMENTARY: Ibn Umar 4 tl (o) meant all the expression in the adhan apart from the
initial 'Allahu Akbar' which is four times and the final la ilaha illAllah which is just once.
Similarly, in the iqamah, the expression 'Allahu Akbar' is pronounced twice, just as qad
qamati salah is, both the initial and the final.
(٦٤٤) وَعَنْ أَبٍ مَحْذُورَةً أََّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَّمَهُ الْآَذَاتَ تِسْعَ عَشَرَةً كَلِمَةٌ وَالْإِقَامَةَ سَبْعَ
1 Abu Dawud # 510, Nasa'i # 628, Darimi # 1193, Musnad ahmad 2-85.
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عَشَرَةً كَلِمَةٌ رَوَاهُ أَحْمَدُ وَالتِّرْ مِذِىُّ وَأَبُوْدَاؤدَ وَالنِّسَائِىُّ وَالدَّارُِ وَابنُ مَاجَةً۔
صلى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Mahdhurah .644
taught him the adhan having nineteen expressions and the iqamah having
seventeen expressions.1
COMMENTARY: According to the Hanafis, there are fifteen expressions in the adhan. This
hadith mentions nineteen because of the tarji' (y) as sated in hadith # 642 and its commentary.
Similarly seventeen expressions of the iqamah exclude the (tarji) four expressions and
include the two qad qamatis salah. The same number of expressions are with the Hanafis as
with the Shafi'is. The earlier hadith gave the number of expressions of the iqamah as eleven
with the Shafi'is. That is abrogated with this.
(٦٤٥) وَعَنْهُ قَالَ قُلْتُ يَا رَسُولَ اللّهِ عَلّمْنِى سُنَّةَ الْأَذَانِ قَالَ فَمَسْحَ مُقَدَّمَ رَأْسِهِ قَالَ تَقُولُ اللَّهُ أَكْبِرُ
اللّهُ: كُبَرُ، اَللَّهُ أكبرُ اَللَّهُ أَكْبَرُ- تَرُفَهُ بِهَا صَوْتَكَ ثُمَّ تَقُولُ أَشْهَدُ أَنْ لَّا إِلهَ إِلَّ اللَّهُ، أَشْهَدُ أَنْ لَّ إِلهَ
إِلَّا اللَّهُ - أَشْهَدُ أَّ مُحَتَّدًا زَسُولُ اللَّهِ، أَشْهَدُ أَثَّ مُحَتَّدًّا زَّسُولُ اللَّهِ تَخْفِضُ بِهَا صَوْتَكَ ثُؤَّ
تَرْفَهُ صَوْتَّكَ بِالشَّهَادَةِ أَشْهَدُ أَنْ لَّا إِلهَ إِلَّا اللّهُ، أَشْهَدُ أَنْ لََّ إِلهَ إِلَّ اللَّهُ - أَشْهَدُ أَثَّ مُحَتَّدًا
◌َّسُولُ اللهِ، أَشْهَدُ أَّ مُحَتَدًا زَّسُولُ اللَّهِ حَيَّ عَلَى القَّلوةِ، حَيَّ عَلَى الشَّلوةِ - حَيَّ عَلَى الفَلَاحِ، حَّ عَلَى
الفَلَاحِ - فَإِْ كَانَ صَلَاةُ التُّبْحِ قُلْتَ القَّلوةُ خَيْرٌ مِنَ النَّومِ، القَلْوةُ خَيْ مِنَ النَّومِ - اللّهُ أَكْبَرَهُ
اللَّهُ أَكْبَرُ - لَا إِلهَ إِلَّ اللهُ - (رواه ابوداؤد)
645. Sayyiduna Abu Mahdhurah us all , narrated that he requested, "O
Messenger of Allah, teach me the sunnah (Practice of Holy Prophet) of the adhan."
He wiped the forehead of Abu Mahdhurah and said, "Say, 'Allah is the Greatest,
Allah is the Greatest, Allah is the Greatest Allah is the Greatest. Raise your voice
with them. Then say; 'I testify that there is no God but Allah. I testify that there is
no God but Allah. I testify that Muhammad is Allah's Messenger. I testify that
Muhammad is Allah's Messenger.' Lower your voice with these words. Then, raise
y our voice with the testimonies; 'I testify that there is no God but Allah. I testify
that there is no God but Allah. I testify that Muhammad is Allah's Messenger. I
testify that Muhammad is Allah's Messenger. Come to the salah, come to the salah.
Come towards success, Come towards success. IF it is the salah of fajr, do say:
salah is better then sleep, salah is better than sleep). Allah is the) (الصَّلْوةُ خَيْزِ مِنَ الثَّومِ)
Greatest, Allah is the Greatest. There is no God but Allah.""2
COMMENTARY: The Arabic words are (فَمَسَحَ مُقَدَّمَ رَأْسِه) (he wiped his forehead). The
pronominal suffix in (+1;) (his head) refers to Abu Mahdhurah que all so) to convey blessing
1 Musnad Ahmad 3-409 (mentioned the adhan). Tirmidhi # 192, Abu Dawud # 502 (adhan 2 iqamah)
Nasa'i # 630, Ibn Majah # 709, Darimi # 1197.
2 (The Arabic words are mentioned in hadith # 643 but the words for fijr are mentioned here,) Abu
Dawud # 500, Nasa'i # 633.
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to his mind so that he may have a strong memory thereby. In Another sound manuscript,
these words are more explicit (فَمَسَخ زَأْسِه) (he wiped my tread). Another meaning would be
that the Prophet صلى اللهعليهوسلم wiped his own head.
Previous explanation was that the repetition of the testimonies was by way of teaching, but
this hadith belies that explanation. However, we might say that the ahadith that do not have
the testimonies repeated have abrogated the hadith of Abu Mahdhurah dall go).
The meaning of 'The salah is better then sleep' in the eyes of the saintly and the mystics is:
'the savor of salalı is better than the taste of sleep.'
(٦٤٦) وَعَنْ بِلَالٍ قَالَ قَالَ لِيْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تُقَوِّبَنَّ فِي شَئِى مِنَ القَّلوةِ إِلَّ فِي صَلوةِ الْفَجُرِ
رَوَاهُ التِّرْمِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ أَبُوْ إِسْرَائِيلَ الرَّاوِىُ لَّيْسَ هُوَ بِذَالِكِ الْقَوِيِّ عِنْدَ آَهْلِ الْحَدِيْثِ-
646. Sayyiduna Bilal رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said to
him. "Do not make tathwib in any way for the salah, except for the salah of fajr."1
COMMENTARY: Tathwib is the proclamation before which a proclamation has been made
already for the same objective, for example, the first was made to call the people to the salah
and the second is made for the same purpose. There are many kinds of tathwib. One of
these is the pronouncement in the salah of fajr; (الصلوة خير من النوم) (salah is better than sleep)
because it is close on the heels or (حى على الصلوة) (come to the salah). Both have the same
purpose, calling people to offer the salah. This kind of tathwib was in practice during the
Prophet's w,4.lail do times and is musnun too. Later, the ulama (Scholars) of kufah began
to call (¿Mill de ) (come to success) between the adhan and the iqamah (in the duration
between them). After that, every sect and group invented some kind of tathwib according
to their custom, but all of them were put into use only for the salah of fajr because that is a
time of sleep and of negligence.
As time passed, the later day ulama (Scholars) introduced tathwib for all the salah and
regarded it is a good practice, though it was consider makruh (unbecoming) by their
predecessors because it is a new thing and a bid'ah or an innovation. Sayyiduna Ali us all so
also rejected it when someone resorted to tathwib and he instructed, "Get this innovator
out of the mosque."
It is reported about Sayyiduna Umar us all(se) 2 That when he heard the mu'adhdhin resort
to tathwib in a salah other than fajr, he came out of the mosque and asked other people too,
"Do not remain with this man. Come out! He is bid'ati (an innovator)."
(٦٤٧) وَعَنْ جَابِرٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِلَالٍ إِذَا أَذَّنْتَ فَتَرَشَّلُ وَإِذَا أَقَمْتَ فَاخْدَرُوَ
اجْعَلُ بَيْنَ آذَانِكَ وَإِقَامَتِكَ قَدْرَ مَا يَفْرَُ الْأَكِلُ مِنْ الْلِهِ وَالشَّارِبُ مِنْ شُرُبِهِ وَالْمُعْتَصِرُ إِذَا دَخَلَ لِقَضَاءِ حَاجَتِهِ
وَلَّا تَقُوُمُوْا حَتَّى تَرَوْنِ رَوَاءُ التِّزْ مِذِىُّ وَقَالَ لَا نَعْرِفُهُ إِلَّ مِنْ حَدِيْثٍ عَبْدِ المُنْحِ وَهُوَ إِسْنَادٌ مَجْهُوُلْ۔
647. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said to
1 Tirmidhi # 198, Ibn Majah # 215.
2 Tirmidhi names Ibn Umar رضى الله عنه instead of Umar رضى الله عنه, in a similar case. (supplementary
notes to hadith # 198).

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Bilal Assail so). 'when you call the adhan, observe pauses. And, when you pronounce
the iqamah, be quick. Also, let there be sufficient gap between your adhan and your
iqamah so that he who eats may finish eating and he who drinks may finish
drinking, and he who has to may relieve himself. And, do not get up (to offer the
salak) till you have seen me (coming)."1
COMMENTARY: Ibn Hajr atlar> said that the words of the adhan must be spoken distinctly
and they must not be prolonged or exaggerated, but sound clear. The mu'adhdhins are
instructed to be careful in pronouncing the words of adhan and follow the rules to avoid
mistakes. There are some mistakes which if anyone does deliberately then he becomes an
infidel, for instance if the alif of (aashad) is prolonged it turns into a question, meaning,
"Do I testify .. " Or, prolonging the baa- of Allahu Akbar to read Akbaar which is a plural
form of „$ which is a drum with one opening and is round. So too it is wrong to pause at Ji
and begin with à (Allah).
The mu'adhdhin should get up for the iqamah only on seeing the imam in the mosque.
Perhaps, the Prophet w, ale adlo came out of his room when the mu'adhdhin began to
sound the iqamah and when he came to the words (ifhall de ~) (come to the salah), the
Prophet Aw, Ale il Jo was inside the mihrab (niche), perhaps. This is why our imams say
that when the mu'adhdhin calls the iqamah and comes to these words (come to the salah),
the imam and the muqtadis (his followers, members of the congregation) must stand up
and when he comes to (ildiz u.t) (surely, the salah is established), the salah should began.
(٦٤٨) وَعَنْ زِيَادِ بْنِ الْحَارِثِ الشُّدَائِيِّ قَالَ آمَرَنِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَنْ آَذِّنْ في صَلوةٍ
الْفَجُرِ فَأَّنْتُ فَأَرَادَ بِلَالُ أَنْ يُقِيْمَ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ أَخَاصُدَاءٍ قَدْ أَذَّكَّ
وَمَنْ أَذَّنَ فَهُوَ يُقِيمُ- (رواه الترمذى وابوداود وابن ماجه)
648. Sayyiduna Ziyad ibn Harith as-Suda'iy narrated. "The Messenger alugarcall to
of Allah commanded me to pronounce the adhan for the salah of fajr. So I called the
adhan. Then Bilal due dil (e) intended to pronounce the iqamah, but Allah's
Messenger alugue all to said (to him), 'Indeed, the brother of Suda had called the
adhan and he who calls the adhan may call the iqamah."2
COMMENTARY: The words Akha Suda (Brother of suda) referred to Sayyiduna Ziyad ibn
Harith 4te at! (so). The Arabs used to call a member of a tribe, its brother (and he was a
member of as-Suda'i)
Imam Shafi'I alar> cites this hadith to rule that if one who is not a mu'adhdhin calls the
iqamah, then it is makruh (unbecoming). But, Imam Abu Hanifah atlar> does not regard it as
makruh (unbecoming), because very often Sayyiduna Ibn Umm Maktum &c atl so> called the
adhan but Sayyiduna Bilal de abl so) pronounced the iqamah. His contention is that another
man may call the iqamah with the permission of the mu'adhdhin. If he denies permission,
then the other cannot call the iqamah.
1 Trimidhi # 195.
2 Tirmidhi # 199, Abu Dawud # 514, Ibn Majah # 717, Musnad Ahmad 4-169.

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SECTION III
الفَضْلُ الثَّالِثُ
(٦٤٩) عَنِ ابْنِ مُمَّرَ قَالَ كَانَ الْمُسْلِمُوْنَ حِيْنَ قَدِمُوا الْمَدِيْنَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُوْنَ لِلَّلاَةِ وَلَّيْسَ
يُتَادِىُّ بِهَا أَحَدْ فَتَكَلَّهُوْا يَوْمَّا فِي ذَلِكَ فَقَالَ بَعْضُهُمْ إِنَّخِذُوا مِثْلَ نَاقُوْسِ التَّصَارَى وَقَالَ بَعْضُهُمْ قَرْنَّا مِثْلَ
قَرُنٍ الْتَّهُوُدِ فَقَالَ عُمَرُ أَوَلَا تَبْعَثُوْنَ رَجُلًا يُنَادِىُ بِالقَّلوةِ فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا بِلَالُ
قُرْ فَنَادِ بِالصَّلاةِ - (متفق عليه)
649. Sayyiduna Ibn Umar deadly>> narrated, 'when the Muslims came to Madinah,
they gathered and surmised the time of salah. There was no one to call for that. One
day, they talked with each other about it. Some of them suggested, 'Adopt a bell
رضى الله عنه like the Christians.' Some others proposed the horn of the Jews. So, Umar
asked, 'Why do you not send a man to announce the salah?' Indeed, Allah's
Messenger صلى الله عليه وسلم said, 'O Bilal, arise and announce the salah."
COMMENTARY: The Prophet صلى الله عليه وسلم had commanded Sayyiduna Bilal رضى الله عنه to
ascend to a height and call (Lub aleft) (the salah of the congregation). The people would
respond to it. Hence (sst .. ) (caller or call) is to merely announce the salah. It is not the
Shari'ah (divine law) call, or adhan. This was the first step. When they assembled a second
time a continue the search, Sayyiduna Abdullah ibn Zayd due dil so) (was inspired or) had a
dream and the Prophet صلى اللهعليه وسلم enforced the adhan.
(٦٥٠) وَعَنُ عَبْدِ اللَّهِ بْنِ زَيْدِ بْنِ عَبْدِرَتِهِ قَالَ لَمَّا أَمَرّ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِالنَّاقُؤْسِ يُعْمَلُ
◌ِيُضْرَبَ بِهٍ لِلنَّاسِ لِجَمْعِ الصَّلاةِ طَافَ بِي وَأَنَا نَائِمٌ رَجُلْ يَجْمِلُ نَاقُوْسًا فِيْ يَدِهِ فَقُلُتُ يَا عَبْدَ اللَّهِ أَتَِّيْءُ
النَّاقُوْسَ قَالَ وَمَا تَصْنَهُ بِهِ قُلْتُ نَدْعُوْ بِهِ إِلَى الصَّلَاةِ قَالَ أَفَلَا آدَلُّتَ عَلى مَاهُوَ خَيْرٌ مِنْ ذُلِتَ فَقُلْتُ لَه بَلِى
قَالَ فَقَالَ تَقُولُ اللَّهُ أَكْبَرُ إِلَى آخِرِهِ وَكَذَا الْإِقَامَةَ فَلَهَا أَصْبَحْتُ أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
فَأَخْبَرَّتُهُ بِمَارَ أَيْتُ فَقَالَ إِنَّهَا لَرُؤْيَا حَقٌّ إِنْ شَاءَ الله تَعَالِى فَقُمْ مَعَ بِلَالٍ فَأَلْقِ عَلَبْهِهَ ا سَأَيْتَ فَلْيُؤَذِّنْ بِهِ
فَإِنَّهُ أَنْذِى صَوْنًا مِنْكَ فَقُمْثُ مَعَ بِلَالٍ فَجَعَلْتُ أُلْقِيْهِ عَلَيْهِ وَيُؤَّذِّرُ بِهِ قَالَ فَسَمِعَ بِذَلِكَ عُمَّرُ بْنُّ
الْخُطَابٍ وَهُوَ فِى بَيْتِهِ فَخَرَبَ يَخُ رِدَائَهُ يَقُولُ يَا رَسُولَ اللّهِ وَالَّذِئْ بَعَنَّكَ بِالْحُقِ فَقَدْ رَأَيْتُ مِثْلَ مَا أُرِىَ
فَقَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَلِلّهِ الْحَمْدُ رَوَاءُ أَبُوْدَاوُدَ وَالدَّارِمِيُّ وَابْنُ مَاجَةُ إِلَّ أَنَّهُ لَمْ يَذْكُرٍ
الْإِقَامَةَ وَقَالَ التِّرْمِذِىُّ هُذَا حَدِيْتُ صَحِيْمٌ لَكِنَّهُ لَمْ يُصَرِّمُ قِشَّةَ التَّاقُوُسِ :-
650. Sayyiduna Abdullah ibn zayd ib Abd Rabbihi & au , narrated, "After
Allah's Messenger صلى الله عليه وسلم had instruct ed that a bell should be procured, to be
struck that the people might assemble for the salah, a man walked round me
carrying a bell in his hand while I was asleep. I asked him, 'O slave of Allah will
1 Bukhari # 604, Muslim # 1-377, Tirmidhi # 190, Nasa'i # 629, Musnad Ahmad 2-149.
.
1
حى

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you sell the bell? He asked, 'what will you do with it?' I said, 'we shall summon
people to the salah.' He asked, 'May I not read you to what is better than that?' I
said to him, 'Of course!' He said, 'Say; Allahu Akbar .... ' To the end of it, and so the
iqamah. When I awoke in the morning, I came to Allah's Messenger w,a call to and
informed him of what I had seen. He said, 'It is a true dream, insha Allah Ta'ala.
Get up with Bilal and prompt to him what you have seen. He will call the adhan
with it because he possesses a voice louder than yours.' So, I arose with Bilal and
began to prompt him and he called the adhan with it. Umar ibn al-Khattab who was
in his house heard that and he came out dragging his cloak, saying, 'O Messenger of
Allah, by him who has sent you with the truth, indeed, I did dream like what is
shown. Allah's Messenger Aw,4. leatl . said, 'Praise belongs to Allah.'1
(Abu Dawud, Darimi and Ibn Majah transmitted it but Ibn Majah did not mention the
iqamah. And Trimidhi called it hadith sahih but did not explain the story of the bell)
COMMENTARY: The hadith does not imply that the Prophet alugacall to commanded that
the bell should be sounded. Rather, he was contemplating on a suggestion, but Allah
guided them through Abdullah ibn Zayd.
This hadith directs that the expressions of the adhan and the iqamah are identical, and the
Hanafis follow it. The words (aldie w.t) are pronounced twice in the iqamah, additionally.
The Prophet صلى الله عليه وسلم described Abdullah's رضى الله عنه dream as true either because he was
informed by wahy (revelation) or he used his judgement. He said, 'Insha Allah' to and
blessing to the decision.
Umar رضى الله عنه heard the adhan and came to the Prophet صلى اللهعليه وسلم saying that he too had
seen a similar dream. Perhaps he said so after learning of Abdullah ibn Zayd's due dil go)
dream or he may have found it out through Kashf or inspiration.
Nawawi war, said that this hadith establishes that a mu'adhdhin should possess a strong
and loud and a sweet voice.
Adhan was introduced in 2 AH. Some ulama (Scholars) put it in the very first year of hijrah.
(٦٥١) وَعَنْ آَبِي بَكْرَةَ قَالَ خَرَجْتُ مََ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِصَلَاةِ الشُّبْحِ فَكَانَ لَا يَمُّ بِرَجُلٍ إِلَّا
نَادَاهُ پالصَّلاةِ آوحَزَّگە پڕجله-(رواهابوداؤد)
مل الله عليه narrated, I went out with the Prophet رضى الله عنه Sayyiduna Abu Bakrah .651
Aw for the salah of fajr. He did not pass by any man without calling him to the
salah, or shaking him with his foot."2
COMMENTARY: If any one is asleep at the time of salah, then it is allowed to awaken him
either by calling him or jerking him at the foot or elsewhere.
(٦٥٢) وَعَنْ مَالِكٍ بَلَغَهُ أَّ الْمُؤَذِّنْ جَاءَ عُمَرَ يُؤَذِّنُهُ لِصَلَاةِ الصُّبْحِ فَوَجَدَهُ نَائِمًا فَقَالَ الصَّلاَةُ خَيْرٌ مِنَ
النَّومِ فَامَرَهُ عُمَّرُ أَنْ يَجْعَلَهَا فِيْ نِدَاءِ الشُّبْح - (رواه موطاء)
652. Sayyiduna Maalik aulas, narrated that he had heard that the mu'adhdhin came
1 Abu Dawud # 499, Ibn Majah # 706, Darimi # 1187, Tirmidhi # 189 (Shorter) Musnad Ahmad! +-43.
2 Abu Dawud # 1264.

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to Umar dus atl so> to call him to the salah of fajr but found him asleep. So he said:
instructed him to رضى الله عنه salah is better than sleep). On that Umar) (الصلوة خير من النوم)
include these words in the adhan of fajr.1
COMMENTARY: Actually, these words (الصلوة خير من النوم) were masnun in the adhan of fajr
from the beginning. This hadith has been explained in many ways, but the best is that when
the mu'adhdhin woke up Umar usable, with these words, he did not like it and indicated
to him that they were part of the adhan of fajr and it is sunnah (Practice of Holy Prophet) to
pronounce them there but not to awaken someone who is asleep.
(٦٥٣) وَعَنْ عَبْدِ الرَّحُمْنِ بُنِ سَعْدِ بْنِ عَمَّارٍ بُنِ سَعْدٍ مُؤَُِّّ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ حَدَّثَنِى
آنِحٍ عَنْ آَبِيْهِ عَنْ جَدِّهِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَهَرَ بِلَأَا أَنْ تَجْعَلَ إِصْبَعَيْهِ فِي أُذُنَيْهِ وَقَالَ إِنَّه
اُفَؤُلِصَوتِك- (رواه ابنماجه)
653. Sayyiduna Abdur Rahman ibn Sa'd ibn Ammar ibn Sa'd the mu'adhdhin of
Allah's Messenger , Ale atl . (meaning Sa'd the great grandfather of Abdur
Rahman was the mu'adhdhin) narrated, "My father narrated to me from his father
from his grandfather that Allah's Messenger صلى الله عليه وسلم instructed Bilal رضى الله عنه to
insert his fingers in his ears and he said, 'It will make your voice louder."2
COMMENTARY: Sayyiduna Sa'd Aus atl so) was a Sahabi and was appointed by the Prophet
Alwy cle atl to as a mu'adhdhin at the mosque, Masjid Quba. He continued to call the adhan
there till the death of the Prophet صلى الله عليه وسلم with the Prophet's صلى الله عليه وسلم death,
Sayyiduna Bilal due All , stopped pronouncing the adhan in the Masjid Nabawi and
emigrated to Shaam and Abu Bakr 4we also> transferred him from Masjid Quba to Masjid
Nabawi as its mu'adhdhin. He continued there till his death. His son Ammar awailsa, was a
distinguished tabi'I and his son (Sa'd atlar> junior), meaning the grandson of Sa'd du ald (sa)
(senior) was the father of Abdur Rahman who is the narrator. Thus Ammar's atlar> son Sa'd
allar, was named after Ammar's atlar > grand father Sa'd cular,
This hadith sa;, s that the fingers should be put in the ears to make the voice louder. Perhaps,
with fingers in the ears the loud voice returns to the mu'adhdhin's ears. So he will try to
raise the pitch of his voice as much as possible.
CHAPTER - VI
THE VIRTUE OF THE ADHAN & OF THE
RESPONSE TO THE MU'ADHDHIN
بَابُ فَضْلِ الْآَذَانِ وَإِجَابَةِالْمُؤَذِّنِ
Adhan is a great form of remembrance (dhikr) of Allah, It bears the testimonies of unity
and Messenger ship alongwith the proclamation. It demonstrates the majesty and glory of
Islam. This is why there is tremendous merit and reward in calling the adhan. Thereafter,
in this chapter we shall narrate those ahadit !: thai tell us that calling the adhan is like
1 Muwatta Maalik 3.1-8.
2 Muslim # 14-387, Ibn Majah # 724, Musnad Ahmad 4-95.

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amassing blessings.
The question arises what is better: calling the adhan or leading the congregation (as imam)?
The approved opinion is that if a man is certain that he will manage to discharge all the
rights of the office of the imam then it is better for him to act as an imam, otherwise it is
better for him to call the adhan
The ulama (Scholars) differ on whether the Prophet , 4,le at! Jo ever pronounced the
adhan or not? Though according to one hadithi, he did pronounce the adhan, yet some
scholars interpret it to mean that he gave instructions and had the adhan pronounced. This
command of his may be compared to the credit given to a king for having built a fort
though he never constructed it with his hands, but had it built. A hadith of Daraqutni says
explicitly that the Prophet ,Ale atl do had given command for the adhan to be sounded
(but did not himself pronounce it). Allah knows best.
It is wajib (expedient) to respond to the adhan. If many people call the adhan at the some
time then the first is recognized and response should be given to him. If anyone hears the
adhan from many mosques of different neighbourhoods then it is wajib (expedient) for him
to respond to the mu'adhin of his mosque. If anyone is within the mosque at the time the
adhan is called then it is not wajib (expedient) on him to respond to it because the practical
response has been given already.1
The umala differ on whether one who recites the Qur'an should respond to the adhan or
not. The preferable opinion, however, is that he should not respond to the adhan.
SECTION I.
الفَضل الآول
(٦٥٤) عَنْ مُعَاوِيَّةً قَالَ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ الْمُؤَذِّنُوْنَ أَطُوَلُ النَّاسِ أَعْنَاقًا
يَوْمَ الْقِيَامَةِ - (رواه مسلم)
654. Sayyiduna Mu'awiyah die all o, narrated that he heard Allah's Messenger
Alw, Ale adl &o say, "The mu'adhdhins will have the longest neck of all people on
the day of resurrection."2
COMMENTARY: Long neck could mean many things:
(1)
Those who called the adhan in the world will get too much reward and
high ranks on the day of resurrection.
(2)
They will be chiefs on that day.
(3)
They will be much hopeful of reward. Anv one who hopes for something
will raise his neck to look for what he aspires and on the day of resurrection when
the people will be grieved and worried, the mu'adhdhins will be peaceful awaiting
the command to go to paradise.
(4)
They will be awarded nearness to Allah and an honourable place.
(٦٥٥) وَعَنْ آَبِئْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا نُؤْدِىَ لِلشَّلَاةِ أَدْبَرَ الشَّيْطَاكُ لَهُ
◌ُرَاطٌ حَتَّى لَا يَسْمَعَ انتَّاذِيْنَ فَإِذَا قُضِىَ النِّدَاءُ أَقْبَلَ حَتَّى إِذَا تُوِّبَ بِالصَّلَاةِ أَذْبَرَ حَتَّى إِذَا قُضِىَ التَّغْرِيُبُ
أَقْبَلَ حَتَّى يَخْظُرَ بَيْنَ الْمَرْءِ وَنَفْسِهِ يَقُولُ أُذْكُرُ كَذَا أُذْكُرُ كَذَا لِمَا لَمْ يَكُنْ يَذُكُرُ حَتَّى يَظَلَّ الرَّجُلُ لَا
1 But see commentary on hadith 673.
2 Muslim # 14-387, Ibn Majah # 725, Musnad Ahmad 4-95

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417
يَدْرِئْ كُمْ صَلَّ۔ (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .655
Awy said "When a call is announced for the salah, the devil turns his back breaking
wind as he flees so that he may not hear the call being made. But, it is over, he
comes back. Again, as the iqamah is called, he turns back and as it is over, he
returns to put thoughts in a man's heart. He say, 'Remember this. Remember that,'
all that he could not remember, so that he forgets how much salah he has offered."1
COMMENTARY: It is not surprising that the devil can break wind because he too has a
body. It is like a donkey who cannot help passing wind when a heavy burden is places
over him. The adhan is too heavy on the devil and he retreats and releases gas.
However, some scholars say that as the adhan is sounded, the devil lets out a cry that fills
the ear to prevent himself. From hearing the adhan. It is this cry that is described as
breaking wind to show how bad it is.
The devil interrupts the worshipper and puts temptation in his heart. He pull him towards
the worldly affairs disturbing his concentration on the salah.
Allah has equipped the adhan with the quality of inspiring fear in the devil. The devil does
not flee from the Quran (and the salah) and recital of the Quran, but from the adhan
because it instils fear in him.
(٦٥٦) وَعَنْ أَبِيْ سَعِيْدِ الْخُدُرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا يَسْمَعُ مَدِى صَوْتِ الْمُؤَذِن
جِنِّ وَلَا إِنْسْ وَلَا شَهْ إِلَّا شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ - (رواه البخارى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khurdri .656
alugane said, "No jinns, man or anything hears the call of the mu'adhdhin at the
farthest range without bearing witness for him on the day of resurrection."2
COMMENTARY: The word (+) (mada) means 'the farthest range.' The limit of sound is
where its buzz is heard but it is indistinct. It was enough to have said, 'where the
mu'adhdhin's voice reaches, but it is qualified with 'at the farthest range' to indicate that
even those who get the buzz in their ears will testify for him being faithful. Thus, those
who are nearer to him will be witnesses of a strong kind.
The ulama (Scholars) say that in this way, the mu'adhdhin is encourage to raise his voice
very high so that the most number of people may bear witness for him.
(٦٥٧) وَعَنُ عَبْدِ اللَّهِ بُنِ عَمْرِو بُنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَمُ وسَلَّمَ إِذَا سَمِعْتُمُ الْمُؤَّذِّنَ
فَقُوْلُوْا مِثْلَ مَا يَقُوْلُ ثُقّ ضَلُّوا عَلَىَّ فَإِنَّهُ مَنْ صَلَّى عَلَىَّ صَلَاةٌ صَلَّى اللّهُ عَلَيْهِ بِهَا عَشْرًا ثُؤَّ سَلُوا اللَّهَ لىِ الوَسِيْلَةُّ
فَإِنَّا مَنْزِلَةٌ فِي الْجَنَّةِ لَا يَنْبَغِى إِلَّ لِعَبْدٍ مِنْ عِبَادِ اللهِ وَأَرْجُوْ اَنْ أَكُوْنَ أَنَا هُوَ فَمَنُ سَأَلَ لِ الْوَسِيلَةَ
حَلَّثُ عَلَيْهِ الشَّفَاعَةُ- (رواه مسلم)
1 Bukhari # 608, Muslim # 19-389, Abu Dwud # 516, Nasa'i # 670, Darimi # 1204, Muwatta Maalik: #
1.1-6, Musnad Ahmad 2-313.
2 Bukhari # 609, Nasa'i # 644, Ibn Majah # 723, Muwatta Maalik # 3.1-5, Musnad Ahmad 3-35,

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657. Sayyidna Abdullah ibn Amr ibn al-Aas aus cul (o) narrated that Allah's
Messenger said, "When you hear the mu'adhdhin, say th4e like of what he says.
Then invoke blessings on me, for if anyone invokes blessings on me once, Allah
sends on him ten blessings, Then ask Allah for the wasilah for me. It is a station
in paradise, not available to anyone, but only one of Allah's slaves, and I hope
that I shall be the one. He who asks the wasilah for me, my intercession will
become lawful for him."1
COMMENTARY: Repeat the expressions of the adhan with the mu'adhin, except a few
expressions that are not repeated as they are. They will be mentioned in the next hadith. For
instance, when he say in the adhan for fajr (الصلوة خير من النوم) , the answer is (صدقت وبررت وبالحق) (The
salah is better than sleep' and the response is you spoke the truth and became worthy of
much of good and your words are true.')
Wasilah is a means to achieve what is sought. Though it that thing is approached. And, a
particular high rank in paradise is called the wasilah, because he who will be admitted to it
will gain nearness to Allah. He will be honoured with the sight of Allah. And no one else
will achieve as much excellence.
The Prophet صلى الله عليه وسلم said, I hope that I shall be the one" out of humility otherwise he
alone will get that distinction (of the wasilah) because he is the most excellent of all
creation. How can any one else deserve it? So, his words are allegorical to mean, "I am
certain that I alone shall get this station."
(٦٥٨) وَعَنْ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَالَ المُؤَذُِّ اللَّهُ أَكْبَرُ، اَللَّهُ أَكْبَرُ فَقَالَ
أَحَدُكُمُ اللَّهُ أَكْبَرُ، اَللَّهُ أَكْبَرُ ثُّ قَالَ أَشْهَدُ أَرْ لََّ إِلهَ إِلَّ اللَّهُ قَالَ أَشْهَدُ أَرْ لََّ إِلهَ إِلَّ اللّهُ ثُؤَّ قَالَ أَشْهَدُ
آرثّ مُحَمَّدًا رَسُولُ اللهِ قَالَ أَشْهَدُ أَّ مُحَتَدًّا زَّسُولُ اللَّهِ ثُقَّ قَالَ عَّ عَلَى القَّلوةِ قَالَ لَا حَوْلَ وَلَّا قُوَّةَ
إِلَّا بِاللّهِ ثُمَّ قَالَ عَنَّ عَلَى الْقَلَاحِ قَالَ لَا حَولَ وَلَا قُوَّةَ إِلَّ بِاللَّهِ ثُؤَّ قَالَ اللَّهُ أَكْبَرُ اللّهُ آكْبَرُ قَالَ اللَّهُ أَكْبُ اَللَّهُ
أَكْبَرُ ثُؤَّ قَالَ لَا إِلهَ إِلَّ اللّهُ قَالَ لَا إِلهَ إِلَّ اللّهُ مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَّ - (رواه مسلم)
658. Sayyiduna Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When the mu'adhdhin says; (الله أكبر، الله الخبز) (Allah is the Greatest) one of you must
repeat what he says) (الله أكبر، اللهأكبر) .Then, he says: (اشْهَدْ أَنْ لَّا إِلهَ إِلَّا الله) (I testify that there is no
(أَشْهَذْ أَنَّ مُحَمَّدًا رَسُولْ اله):Then, he says. (أشهد أن لا إله إلا الله) :God but Allah) and you must respond
(I testify that Muhammad is the Messenger of Allah) and you must repeat: ( si igsi
come to the salah) and you must response) (حَىَّ عَلَى الضَّلْوةِ):Then he says. (مُحمّدًا زَسُولُ اللهِ
with: (av ýájú;Jjsý) (There is no might and no power save with Allah). He then says:
.(as before) (لَا حَولَ وَلَّا قُوَّةً إِلَّا بِالله) come to success) and you must respond with) (حَى عَلَى الْفَلَاحِ)
Then he says: (الها خبز الله الخبز) and you must repeat: (اللها كبر اللهاخبز). The mu'adhhin then says:
(a suahý) (There is no God but Allah) and you must repeat (a suchý). He who speaks
(these words) from his heart will enter paradise."2
1 Muslim # 11-384, Abu Dawud # 523, Tirmidhi # 3634, Nasa'i # 678, Musnad Ahmad 2-168. (From
Trimidhi Eng. Tr Darul Isha'at Karachi)
- Muslimn # 12 395, Abu Dawud # 528.

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COMMENTARY: The hadith mentions briefly the words of the adhan an Allahu Akbar and
testimonies are to be given a response in this manner every time the mu'adhdhin speaks
them. And so against the other expressions. The response "There is no might and power
save with Allah is a confession from the worshipper that he by himself has no ability to
meet the demands of the mu'adhdhin's words and can do it only with Allah's help. He
comes to offer the salah when Allah eriables him.
Nawawi atlar> said that it is mustahab (desirable) to repeat the mu'adhdhin words except that
against the (حعتين) (two pairs of hayi 'come to*) the response is (لاحول ولا قوة الابالله). Some people in
some places respond to (حى على الصلوة) and (حى على الفلاح) with (ماشاء الله كان ومالم يشاء لم يكن) (what Allah
wishes happens and what ze does not wish does not happen). This is wrong and against
the musnun method.
Everyone who hears the mu'adhdhin must give the response, irrespective of whether he
has performed ablution or not, even if a person is sexually defiled or a woman is
menstruating. But not, if there is something precluding him, like when he is relieving
himself or having sexual intercourse, or offering a salah, or engaged in anything that
prevents him from it, he should not respond.
He who speaks from his heart could mean speaks (at vijay, Jy) or the entire response. It is
more likely that it refers to the entire response.
Of course, all Muslims will enter paradise whether directly or after enduring some
punishment. Here, the person who responds to the expressions of the adhan orally as well
as from the core of his heart will receive deliverance and enter paradise with such people
who have been pardoned.
(٦٥٩) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَالَ حِيْنَ يَسْمَعُ النِّدَاءَ اللَّهُذَّ رَبَّ هُذِهِ
الدَّعْوَةِ التَّامَّةِ وَالشَّلَوةِ القَآئِمَةِ أتِ مُحَمَّدٍانِ الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَتْهُ مَقَّامًا مَّحُهُوْدَا بِ الَّذِى
وَعَدْتَّهُ حَلَّكُ لَهُ شَفَاعَتِى يَوْمَ الْقِيَامَةِ-(رواه البخارى)
659. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said, "If
anyone says after hearing the adhan:
(O Allah, Lord of this perfect call and of the salah tha' is being established, grant
Muhammad the wasilah and the distinction, and raise him to the praiseworthy
station which you have promised him), then, on the day of resurrection, my
intercession will be lawful for him."1
COMMENTARY: This supplication calls adhan as (da'wah) 'invitation,' 'call' because it
calls the people to the salah. The salah is established till the Last Hour. In this supplication
the words (والدرجة الرفيعة) (and the elevated rank) are also spoken after (والفضيله) (and the
distinction), but they are not found in any tradition.
The praiseworthy station is the place of the might intercession. It is the place where the
Prophet alugarcall to will intercede for the sinners on the day of resurrection.
In the gathering place, everyone will be worried for himself concerning the reckoning. It
will be very sevetc. People will approach every severe. People will approach every Prophet
1 Bukhari # 614, Abu Dawud # 529, Tirmidhi # 211, Nasa'i # 630, Ibn Majah # 722. (Translation is
from Radiant Prayers, Mawlana Mufti Taqi Uthmani).