The adhÁn
اللَّهُ أَكْبَرُ
Allahu akbar
God is greater than being described.
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّه
Ash'hadu an la ilaaha ill'Allah
I testify that there is no god - deity - but Allah
أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
Ash'hadu anna Muhammadar Rasul'Allah
I testify that Muhammad ibn Abdellah(Peace be upon him and his progeny) is His messenger
حَيَّ عَلَى الصَّلَاةِ
Hayya alas salaat
Hasten to prayer
حَيَّ عَلَى الْفَلَاح
Hayya alal falaah
Hasten to success
حَيَّ عَلَى خَيْرِ الْعَمَل
Hayya ala khairil amal
Hasten to the best of deeds
اللَّهُ أَكْبَر
Allahu akbar
God is greater than being described.
لَا إِلَهَ إِلَّا اللَّه
La ilaaha ill'Allah
There is no deity but Allah
The iqÁmah
اللَّهُ أَكْبَرُ
Allahu akbar
God is greater than being described.
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّه
Ash'hadu an la ilaaha ill'Allah
I testify that there is no god - deity - but Allah.
أَشْهَدُ أَنَّ مُحَمَّداً رَسُولُ اللَّهِ
Ash'hadu anna Muhammadar Rasul'Allah
I testify that Muhammad ibn Abdellah(Peace be upon him and his progeny) is His messenger
حَيَّ عَلَى الصَّلَاةِ
Hayya alas salaat
Hasten to prayer
حَيَّ عَلَى الْفَلَاح
Hayya alal falaah
Hasten to success
حَيَّ عَلَى خَيْرِ الْعَمَل
Hayya ala khairil amal
Hasten to the best of deeds
قَدْ قَامَتِ الصَّلَاة
Qad qaamatis salaat
Indeed prayer has been established
اللَّهُ أَكْبَر
Allahu akbar
God is greater than being described
لَا إِلَهَ إِلَّا اللَّه
La ilaaha ill'Allah
There is no deity but Allah
929. There should not be major intervals between the sentences of adhÁn and iqÁmah. If the interval between two sentences is greater than what is deemed normal, one should start again from the beginning.
930. It is forbidden to pronounce the adhÁn or iqÁmah by turning the vocal cord of the throat in such a manner that the voice produced from the throat is deemed ghinÁ, the type of singing that is common in gatherings of vanity (lahw). If it is not deemed ghinÁ, it is makrÙh.
931. There are two obligatory prayers for which the adhÁn has not been canonically prescribed:
1. The ‘aÒr prayer at Arafat on the day of ‘Arafat, the 9th of Dhu al-Íijjah
2. The ‘ishÁ prayer on the night of ‘Ðd al-aÃÎÁ for one who is present in Mash‘ar al-ÍarÁm
The adhÁn is not canonically prescribed in the aforementioned prayers when there is no interval between it and the preceding prayer, or the interval between them is so minimal that it is commonly understood that the prayers have been combined.
932. If adhÁn or iqÁmah has been pronounced for a congregational prayer, one attending the congregational prayer should not individually pronounce them for his own prayer.
933. If a person goes to a mosque for congregational prayer and arrives after the congregational prayer is over, he cannot pronounce the adhÁn or iqÁmah for his prayer as long as the rows of the congregation have not broken up, and the people have not dispersed, given the conditions that shall be mentioned in the following article.
934. If a person wishes to offer a prayer individually or with another congregation, in a place where a group of people are offering congregational prayer, or have just finished offering it but their rows have not yet broken up, the injunction for the adhÁn and iqÁmah is lifted from him given the following six conditions (this exemption is an omission, meaning that the adhÁn and iqÁmah should not be pronounced):
1. The congregational prayer should be in a mosque. Therefore, if it is not in a mosque, the injunction for the adhÁn and iqÁmah is not lifted.
2. The (other) congregation should have pronounced the adhÁn and iqÁmah for their prayer.
3. The congregational prayer should not be invalid.
4. The prayer of the person and that of the congregation should be in the same place. Therefore if the congregation is inside the premises of the mosque, while he intends to pray on the roof top, the injunction for the adhÁn or iqÁmah is not lifted from him.
5. Both the congregational and individual prayer should be with the intention of adÁ.
6. The person’s prayer and that of the congregation should share a common time. For example, both should be offering the Ûuhr prayer or the ‘aÒr prayer, or he should be offering Ûuhr while the congregation is offering ‘aÒr or vice versa.
935. If the person doubts the third condition in the aforementioned article, i.e. he doubts the validity of the prayer, the adhÁn and iqÁmah is annulled in his case. However, if he doubts whether the rows of the congregation have broken up or not, or doubts the realization of the other four conditions, and he is aware of the previous state, he must act according to it. For example, if a person doubts whether the rows of the congregation have broken up or not, due to the darkness of the night, he should assume they are intact. Another example is if he doubts whether the adhÁn or iqÁmah has been pronounced for the congregational prayer or not, he should as assume that they were not pronounced, and should pronounce them with the intention of performing a recommended act. In a case where the previous state is unknown, he may pronounce the adhÁn and iqÁmah with the intention of rajÁ’.
936. It is recommended for a person who hears the adhÁn to repeat each sentence he hears. However, in the case of the iqÁmah, the sentences, حيَّ عَلَى الصَّلاة “hasten to prayer” up till the sentence, “hasten to the best of deeds” should be repeated with the intention of rajÁ’. It is recommended to repeat the rest with the intention of it being dhikr.
937. If a person hears another pronouncing the adhÁn and iqÁmah, regardless of whether he repeated it with him or not, it is not necessary for him to pronounce them as long as a major interval has not elapsed between the adhÁn (and iqÁmah) and the prayer he intends to offer.
938. The adhÁn a man hears from a woman does not cause it to be annulled in his case, regardless of whether he listened to it with the intention of deriving pleasure or not.
939. The adhÁn and iqÁmah for congregational prayer should be pronounced by a man. However, it is sufficient for a woman to pronounce them for a congregational prayer that is comprised solely of women.
940. The iqÁmah should be pronounced after the adhÁn, and if it is pronounced prior to the adhÁn, it is not valid. Additionally, the following conditions are sanctioned in the iqÁmah: pronouncing it whilst standing, and being in the state of ÔahÁrah from Îadath (through wuÃÙ, ghusl or tayammum).
941. If the sentences of the adhÁn or iqÁmah are not pronounced in their proper sequence—for example, if one pronounces the sentence حَيَّ عَلَى الفَلاحِ before حَيَّ عَلَى الصَّلاة—he should repeat the adhÁn from where the sequence was disturbed.
942. There should not be a large passage of time between the adhÁn and iqÁmah. If the passage of time between the two is such that the pronounced adhÁn is no longer considered the adhÁn for the iqÁmah concerned, it is recommended to repeat both. It is similarly recommended to repeat them if the passage of time between them and the prayer is such that it is no longer deemed the adhÁn and iqÁmah for the prayer concerned..
943. The adhÁn and iqÁmah should be pronounced in correct Arabic. If therefore, they are pronounced in erroneous Arabic, or if a letter is pronounced in place of another, or if one pronounces its English translation, it is not valid.
944. The adhÁn and iqÁmah should be pronounced after the time of prayer has set in. Therefore, if one pronounces them prior to the prayer time deliberately or forgetfully, they shall be deemed invalid.
945. If prior to pronouncing the iqÁmah, a person doubts whether he has pronounced the adhÁn or not, he should pronounce the adhÁn. However, if his doubt sets in after he has begun to pronounce the iqÁmah, pronouncing the adhÁn will not be necessary.
946. Prior to pronouncing a part of the adhÁn or iqÁmah, if a person doubts whether he has pronounced the part preceding right before it or not, he should pronounce it. However, if he doubts regarding the preceding sentence while pronouncing the part after it, it will not be necessary to pronounce the preceding sentence.
947. It is recommended for a person to stand facing qiblah while pronouncing the adhÁn. This recommendation is accentuated during the pronouncement of the testimonies. It is also recommended to be in a state of wuÃÙ or ghusl, place two fingers in each ear, raise and elongate the voice, pause for a short time between each sentence, and avoid talking between them.
948. It is recommended to maintain bodily composure while pronouncing the iqÁmah and to pronounce it in a lower voice than the adhÁn. One should not join the lines of the iqÁmah to each other (in his recitation). However, he should neither pause between each line to the extent that he pauses in the adhÁn.
949. It is recommended to keep an interval between the adhÁn and iqÁmah by sitting, offering a two rak‘ah prayer, speaking, or reciting tasbÐÎ. It is however makrÙh to speak between the adhÁn and iqÁmah of fajr prayer.
950. It is recommended that the person appointed to pronounce the public adhÁn be just, punctual and have a loud voice. It is also recommended that he pronounce the adhÁn from an elevated place.
