Rules of announcement and the meaning of adhan in the life of devout Muslims. Azan and iqamah. Call for prayer How to learn to give the azan
AZAN AND IQAMAT
A - Azan
This word is translated as: "to inform", "to let know". The terminological meaning is: “Azan is special form call, which informs about the time of fard prayers, and consisting of special words. A person reciting the adhan is called a muazzin.
The need to read the adhan before performing fard prayers, that is, the notification of the onset of the time of prayers, is proved by the verses of the Qur'an and the provisions of the sunnah. In the period of the birth of Islam, the azan was not read in such a form as it is done today. When the time for prayer came, for some time Muslims were called to prayer as follows: “as-salatu, as-salatu (for prayer, for prayer) or “as-salatu jamiyah” (prayer gathers people together) i.e. ( group prayer)
But after the Masjidun Nabawi (Mosque of the Prophet) was completed in the first year of the Hijra, the Companions began to gather regularly in the mosque to perform prayers together. During this period, the Prophet Muhammad (PBUH) gathered his companions and consulted with them about the form of the call to prayer. And then some companions told about their dreams, which were confirmed by divine revelations. After that, the phrases of the adhan, which are read to this day, were determined.
Reading the adhan is a sunnah-muakkada for men, which has the power of wajib. This is indicated by the following verses:
“When you [adan] call [people] to prayer, then [unbelievers] scoff and mock at it.”(Sura al-Maida, 5/58).
“O you who believe! When you are called to congregational prayer on Friday, be zealous in the remembrance of Allah, leaving business affairs. It's better for you, if you only understand." (Sura al-Jumu'a, 62/9)
There are many hadiths of the Prophet (sallallahu ‘alayhi wa sallam) that talk about adhan. Here are some of them:
“When the time for prayer comes, let one of you read the adhan, and the eldest in age will be the imam!” (Bukhari, Azan, 17, 18, 49, 140; Ahad, 1, Adab, 27, Magazi, 53; Muslim, Masajid, 292, 293; Nasai, Azan, 8).
After one of the companions told about his dream, the Messenger of Allah (sallallahu ‘alayhi wa sallam) remarked:
“Inshaalah, this dream is truly true! Get up and teach Bilal the words you heard in your dream, for his voice is more beautiful than yours!”. (Tirmizi, Mavakyt, 25; Abu Daud, Salat, 28; ibn Maja, Azan, 1)
In the following hadiths, a great reward awaits for reciting the adhan.
“If people knew about the virtues of the adhan and standing in the front rows (during prayer), and if they understood that without a lot they would not be able to do this, then they would definitely throw lots.” (Bukhari, Azan, 9, 32; Shahadat, 30; Muslim, Salat, 129; Tirmizi, Mavakit, 52; Nasai, Mavakit, 22; Azan, 31)
“When you tend sheep or are in the desert, read the adhan loudly, for there is not a single genie or person or any other creature who would not testify on the Day of Judgment in favor of the muazzin.”(Bukhari, Azan, 5; Badul-Khalq, 12; Tawheed, 52; Nasai, Azan, 14; Malik, Muwatta, Nida, 5; Ahmad bin Hanbal, 3/6).
"On the Day of Judgment, the Mu'azzins will be among the people with the longest necks." (Muslim, Salat, 14; ibn Maja, Azan, 5; Ahmad bin Hanbal, 3/169, 264, 4/95, 98)
But reading the iqamat and performing the duties of an imam when performing prayer is a more rewarding act than reading the adhan, because the Prophet (sallallahu ‘alayhi wasallam) and the four caliphs who led the country after his death were never muazzins. Along with this, after the imamate, the position of the muazzin remains the most pious type of service, since Allah asks in the Qur'an:
Whose speech is more beautiful than that of the one who invokes Allah.(Sura Fussylat, 41/33).
The venerable Aisha (radiallahu ‘anha) explained that this verse refers to the muazzins. On this occasion, Muhammad (sallallahu ‘alayhi wa sallam) said:
“The imam is the guarantee of society. Muazzin is a reliable person. O Allah! Show the imams the right path and forgive the sins of the muazzins!”(Tirmizi, Salat, 39; Ahmad bin Hanbal, 2/232, 284, 278, 382, 419).
Through the adhan, people are informed about the time of prayers and that it is prayer that is the means of gaining eternal salvation. Through the adhan, the most important principles of Islam are announced to the whole world. But besides this, the time of prayers in different parts of the world comes in different ways, and therefore every hour on our planet it is loudly announced the existence of Allah, His unity and power, that only the mission of Muhammad (sallallahu 'alayhi wa sallam) and the performance of prayer can serve as a means of salvation.
1) The form and words of adhan
Imams of all madhhabs are unanimous on the issue of the form and words of the adhan. These words are repeated twice, but when reading the azan to the morning prayer, after the words “Haya ‘alal-falah”, the phrase is added: “Assalatu khairun minan-naum” (prayer better sleep) and repeated twice. The proof is the hadith narrated by Bilal (radiallahu ‘anhu). In addition, the Prophet (sallallahu ‘alayhi wa sallam), referring to Abu Mukhzir (radiallahu ‘anhu), said:
“When you read the azan of the morning prayer, say twice:“ Assalatu khairun minan-naum. (Zailai, Nasbur-Rae, 1/264).
According to the Hanafis and Hanbalis, the adhan consists of 15 words, but there is no “tarji” when reading. In other words, before reading the words of the adhan aloud, you can first read to yourself. (Ibn Humam, Fathul-Qadir, 1/167; ibn Abidin, Raddul-Mukhtar, 1/35; ibn Qudama, al-Mugni, 1/404).
In a hadith narrated by Abdullah ibn Zayd (radiallahu ‘anhu), the adhan consists of the following phrases:
Meaning of adhan:
“Allah is above everything. Allah is above all!
I bear witness that there is no god but Allah! I bear witness that there is no god but Allah!
I testify that Muhammad is the Messenger of Allah! I testify that Muhammad is the Messenger of Allah!
Hurry to prayer! Hurry to prayer!
Hurry to the rescue! Hurry to the rescue!
Allah is above all! Allah is above all!
There is no god but Allah!”
When reading the azan for the morning prayer, after the expression “Haya ‘alal-falah!” (Hurry to salvation!) The phrase “Assalatu khairun minan-naum” (Namaz is better than sleep) is added.
2) Adhan conditions
When reading the adhan, the following conditions must be observed:
1. The onset of time. You can not read the adhan if it is not time for prayer. If you accidentally read the adhan, you must then read it again. According to the imams of the three madhhabs (with the exception of Abu Yusuf and the rest of the Hanafi faqihs), reading the adhan at the end of the night, which is 1/6 of the night, in the pre-dawn time, is a mandub. Then, when “fajru sadik” comes, this adhan, as a requirement of the sunnah, is read again.
The argument is a hadith narrated by Abdullah bin Amr (radiallahu ‘anhu):
“Bilal read the night adhan. And you can eat (this applied to those who were going to fast) before the reading of the azan by Ummu Maktum ”.
Bukhari added to this hadeeth: "Ummu Maktum was blind, and until the people said to him, 'Morning has come, morning has come,' he did not read the azan."(Bukhari, Azan, 11, 13; Shahadat, 11; Saum, 17; Muslim, Siyam, 36-39; Tirmizi, Salat, 35; Nasai, Azan, 9-10).
2. Azan must be read on Arabic because adhan is a symbol of all Muslims of the world. It doesn't matter what language they speak. According to the Hanafis and Hanbalis, from the very beginning, adhan, like the Koran, was read in Arabic, so reading in other languages is considered invalid. Only the Shafiites believe that it is permissible for those who do not know Arabic to read in another language.
3. The sounds of adhan should reach the ears of people, but if the muezzin is alone, then it is enough that he hears himself.
4. When reading the adhan and iqamah, the sequence and order must be observed. Although reciting the adhan without following the sequence is valid, it is considered makruh. It is best to re-read such adhans.
6. According to the Hanafi madhhab, a man of sound mind, male, God-fearing, knowing the provisions of the Sunnah and the time of prayers can be a muezzin. The recitation of the Adhan by the Jahils and the Fasiks (the wicked) is makruh. It is also makrooh to read the adhan by women who are mad and in a state of junub. After them, it is advisable to read the adhans again, because the re-reading of the adhan, as happens on Fridays, is allowed by Sharia. It is also makrooh to read iqamah without wudu, as the hadeeth says:
"Azan is read only by those who are in a state of wudu." (Tirmizi, Salat, 33; as-Sanani, Subulus-salaam, 1/129).
7. Muazzin should have a beautiful and sonorous voice, as in this case, the adhan will be heard by many people. The proof is the following hadith:
“Prophet Muhammad (sallallahu ‘alayhi wa sallam) ordered twenty people to read the azan, and they began to read. He liked the voice of Abu Makhzur and taught him the words of the adhan.". (Darimi, Salat, 7).
8. In order for the sounds of adhan to reach the ears of many people, the mu'azzin must be located on an elevation, for example, on a high wall or a minaret. Urwa bin Zubair reported the words of his wife, who came from the Bani Najar tribe:
“My house was the tallest of all the houses near Masjidun Nabawi. Bilal read the azan from the roof of my house. Before dawn, he came to my house and sat, waiting for the dawn to come. As soon as he saw the onset of Fajr, he got up and recited the adhan.(Zailai, Nasbur-Rae, 1/292).
9. When reading adhan between two sentences, it is necessary to pause, while iqamat must be read quickly, connecting two phrases. The hadith says:
"Oh Bilal! When reciting adhan, lengthen the words and recite slowly, but when reciting iqamah, recite quickly!” (Tirmidhi, Salat, 29).
10. When reading the adhan and iqamat, the muazzin should face the Kaaba. Saying the phrase “haya ‘alas-salah”, turn to the right, saying the phrase “haya ‘alal-falah” - to the left. If the muazzin is on the minaret, when reading, it must quickly move first to the right, then to the left side. To read the adhan loudly, you need to plug your ears with your fingertips. Abu Juhaifa (radiallahu ‘anhu) said:
“I saw Bilal reciting the adhan. When reading, he turned his head to the right and left. At the same time, he proclaimed: “haya ‘alas-salah”, “haya ‘alal-falah”. He covered his ears with two fingers.(As-Sanani, 1/122)
11. Reading the adhan and iqamat is sunnah for both fard prayers and qada prayers, since adhan and iqamat are sunnah not of time, but of prayers. On the other hand, qada-prayers are a compensation for prayer, the time of which has come.
12. When different qada-prayers are performed in different places, for each prayer, you need to read the adhan and iqamah separately. If many prayers are missed, although reading the adhan and iqamah for each prayer separately is preferable, you can read the adhan for the first missed prayer, and only iqamah can be read for the rest. In a hadith reported by Ibn Mas'ud (radiyallahu anhu), it is said:
“On the day of the battle of Ahzab, the pagans prevented the Prophet (PBUH) from performing four fard prayers. These were Zuhr, Asr, Maghrib and Isha prayers. Prophet Muhammad (PBUH) ordered Bilal (Radiallahu ‘Anhu) to read both the adhan and the iqamat for each prayer.”(Haysami, Majmauz-zavaid, 2/4; ash-Shawkani, 2/60)
According to Imam Malik, before performing qada-namaz, only iqamat is read, and the adhan can not be read. At the same time, he relies on the command of the Messenger of Allah (sallallahu ‘alayhi wa sallam) on the day of the battle of Khandak, when, due to the onslaught of the enemy, the Muslims were unable to perform several prayers. Then he ordered Bilal to read only iqamah. (Darimi, Salat, 186; Nasai, Mavakyt, 55; Azan, 23; Ahmad bin Hanbal, 3/25).
13. Between adhan and iqamah you need to make a short pause. This pause when calling for al-maghrib prayer should be as long as necessary to read three short ayahs, in other prayers it is necessary to pause enough to be able to perform four rak'ahs of prayer, and read 12 ayat tov in each rak'ah. The proof is the following hadith:
"Oh Bilal! Between adhan and iqamah, make a pause so that people who eat can finish eating and then calmly satisfy their needs.. (Ahmad bin Hanbal, Musnad, 5/143).
Hanafis believe that after reading the adhan - to inspire people - the call: “As-salah! As-salaah! Ya Musallin! (O those who perform prayer! Hurry to prayer!) is mustahabb, since in religious matters in Lately people are lazy.
"When and you will perform the duties of the muazzin, never charge for it!" (Tirmizi, Salat, 41; Nasai, Azan, 32; ibn Maja, Azan, 3; Ahmad bin Hanbal, 4/217).
However, the Shafiites and Malikis from the very beginning considered it permissible to receive payment for fulfilling the duty of a muazzin, among the Hanafis, scholars of the recent past issued a fatwa on the permissibility of receiving payment for this. This decision is explained by the fact that due to the termination of the payment of wages to religious ministers from the state treasury, it has recently become more difficult for them to fulfill their duties. Therefore, this fatwa is intended to ensure that employees fulfill their duties in the future.
15. When people hear the sounds of adhan, people should stop talking. If someone is reading the Qur'an, it is better to stop reading and listen to the adhan. However, there is another opinion that if someone reads the Koran in a mosque or at home, during the adhan, he can continue reading. Some scholars believe that there is nothing reprehensible in conducting a conversation during the adhan.
3) Repeat adhan and iqamah
For the one who hears the azan, the repetition of the words of azan and ika matah after the muazzin is mustahabb. But when the muazzin says “haya ‘alas-salah” and “haya ‘alal-falah”, the hearer should say: ِ
"La haula wa la kuuuata illa billah" (No one has strength and power except Allah. From disobedience to Allah, one can be saved only by the power of Allah! Only thanks to the power of Allah can one succeed in performing worship!)
When, while reading the azan of the morning prayer, the muazzin says:
"Assalatu khairun minan-naum" (Prayer is better than sleep), the listener should add:
"Sadakta wa barirta" (Indeed, you have spoken the truth, you are the possessor of good).
It is necessary to repeat the adhan verbally, and not just mentally. The proof is the hadeeth narrated by Abu Said (radiallahu ‘anhu): “Prophet Muhammad (sallallahu ‘alayhi wa sallam) ordered his companions:
“When you hear the adhan, repeat exactly after the muazzin” . (Bukhari, Azan, 7; Muslim, Salat, 10, 11; Tirmizi, Salat, 40; Manakyb, 1; Nasai, Azan, 33, 35-38; ibn Maja, Azan, 4).
But some Hanafi scholars argue that answering a mu'azzin means for a mu'min to go to prayer at that very moment.
You can repeat after the muazzin in any state, even in the state of junub. The only exception is the state of haid and nifas. Also, this does not apply to those who listen to the khutba of the imam, perform namaz-janazah, eat food, have sexual intercourse, are in the toilet, study or teach knowledge. All these persons can continue their studies during the adhan.
If several adhans are read at once in any locality, it is enough to repeat only one. (Al-Kasani, 1/155; ibn Humam, 1/173; ibn Abidin, Raddul-Mukhtar, 1/367; ash-Shirazi, al-Muhazzab, 1/58; ibn Qudama, 1/426; al-Zuhayli, 1/552).
4) Du'a after adhan
It was narrated from Jabir (radiallahu anhu) that the prophet Muhammad (sallallahu ‘alayhi wa sallam) said that whoever read the next du’a after the adhan, he will definitely be rewarded with his “shafaat”. (Shafaat is the intercession of Muhammad (sallallahu ‘alayhi wa sallam) on the day of the Last Judgment).
This du'a, called "basil", is as follows:
“O Allah! The Lord of this call, adhan and prayer that will be performed! Show Your mercy to the Prophet Muhammad and grant him “basil”, virtues and the highest step and grant him the opportunity to acquire the “maqam mahmud” that You promised him! Verily, You will never forsake Your promises!”(Al-Bukhari, ibn Maja).
5) Reading adhan on different occasions
If necessary, reading the adhan for another occasion, except for prayers, is a mandub. The reasons for this are as follows:
1. Reading the azan in the ear of a newborn child is a mandub, for when the Prophet (sallallahu 'aleihi wa sallam) had a grandson Hasan (radiallahu 'anhu), he read the azan over his ear. (Abu Dawud, Adab, 107; Tirmizi, Adakhi, 16; Ahmad bin Hanbal, 6/391-392).
2. Azan is read during hostilities, in the event of a fire, or after a traveler leaving on a journey.
3. It is also wonderful to read the azan in the ear of a person who is overcome by strong anger, or who is experiencing a nervous shock; a person who is in an epileptic seizure; in the ear of a man and an animal that has a disgusting character or temper. Azan is also read as a shield in cases where a genie or a shaitan is seen in a terrible guise, for it is known from hadith that when the azan is read, the shaitan quickly leaves these places. (al-Zuhayli, 1/561-562).
B - Iqamat
Before men perform fard or qada prayer - individually or collectively - reading the iqamah is a sunnah-muakkada.
Reading adhan and iqamat several times, except for namaz-jum, shari atom, is not allowed. Therefore, if in any mosque, Muslims, after reading the azan and iqamat, performed namaz, then those who came to the mosque later should not re-read the azan and iqamat. Also, the iqamat is not read before the prayers of witr, bayram and tarawih.
The words of the iqamah are the same as the words of the adhan. Only after the phrase “haya ‘alal-falah” is added: “qad qamatis-salah” (prayer begins, prayer begins). The following hadith indicates that when reading the iqamat, the words are repeated twice, as well as when reading the adhan.
Abdullah ibn Zayd al-Ansari, having come to Muhammad (sallallahu ‘alayhi wa sallam), narrated his dream:
"I had a dream. Someone, ohdressed in two green cloaks, climbed up the wall and, repeating each phrase twice, read the azan and then the iqamat ”. (Zailai, Nasbur-Rae, 1/266-267).
According to the Shafiites and Hanbalis, each phrase is read only once, so the iqamah consists of eleven phrases. Only the phrase "Qad qamatis-salah" is repeated twice. In this matter, they refer to the hadeeth from Abdullah bin Umar. (ash-Shawkani, 2/43).
It is Sunnah to recite the Iqamah quickly but clearly. As with the reading of the adhan, according to the sunnah, the muazzin must be in a state of ritual purity. He should face the qibla and should not engage in extraneous conversations while reading. Iqamah for calling men to prayer, read by a woman, is invalid.
This and other articles about Muslim prayer can always be found in the section.
Prophet Muhammad (peace and blessings of God be upon him) said: “If the time for prayer has come, let one of you read the azan to you, and the most worthy one will be your imam.” Wishing to show how much the reading of the azan is a manifestation of piety and an encouraged deed, the Prophet emphasized: “If people knew how much sawab (reward) [contained] in reading the azan and standing in the front row during prayer, and [they] would not find other possibility of granting this right to one of them as soon as by lot, then they would have resorted to this.
Reading the azan and iqamat in the mosque before Friday and the five obligatory prayers is for men "sunnah muakkiad". Failure to pronounce them before prayer is reprehensible, but not sinful. As for prayer during an eclipse of the sun, the Tarawih prayer, as well as festive and funeral prayers, when they are performed collectively, instead of the adhan, it is pronounced “ as-salatu jami'a"(الصَّلاَةُ جَامِعَةٌ). Reading adhan and iqamat by women is not welcome.
Azan – this is a notice of the time of prayer and a call to perform it. It is pronounced loudly immediately after the appropriate time. Reading azan, based on the provisions of the Sunnah, raises the hands to the level of the ears so that the thumb touches the earlobe.
If the azan was read in the mosque of the city or district, it is not necessary for people who did not come to the mosque to read it in the apartments. In this case, it is enough to read only the iqamat, with which the Ulama (theologians) of all madhhabs, except for the Shafi'i, agree. According to the Shafi'i theologians, reading the adhan even in this case is desirable.
adhan words
Pronounced slowly and drawn out:
Allahu akbarul-laahu akbar(2 times)
(Allah is above all).">
Ashkhadu allaya ilyayahe illa llaah (2 times)
اللَّهُ إلاَّ إلَهَ أَشْهَدُ أَنْ لاَ
(I testify that there is nothing and no one comparable to the One and Only God.)
Ashkhadu anna muhammadar-rasuulul-laah (2 times)
(I testify that Muhammad is the messenger of Allah).
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ
Haya ‘ala salaya (2 times)
(Hurry to prayer).
حَيَّ عَلىَ الصَّلاَةِ
Haya ‘alal-falyah (2 times)
(Hurry to the rescue).
حَيَّ عَلىَ الْفَلاَح
Allahu akbarul-laahu akbar
الله أَكْبَرُ الله أَكْبَرُ
Lay ilyayahe illa llaah
(There is no god but Allah).
لاَ إلَهَ إلاَّ الله
In the call to morning prayer, after the words “haya ‘alal-falyah”, it is pronounced twice “ as-salayatu khairum-minan-navm» النَّوْمِ مِنْ خَيْرٌ الصَّلاَةُ (“prayer is better than sleep”).
iqamat –it is a call made just before performing the obligatory part of the prayer (farda).
Iqamah words
Pronounced measuredly:
The Hanafis:
Allahu akbarul-laahu akbar (2 times).
Ashkhadu allaya ilyayahe illa llaah (2 times).
Ashkhadu anna muhammadar-rasuulul-laah (2 times).
Haya ‘ala salaya (2 times).
Haya ‘alal-falyah (2 times).
Cad kaamatis salayatu kad kaamatis salayatu قَدْ قَامَتِ الصَّلاَةُ
(Prayer begins.)
Allahu akbarul-laahu akbar.
Laya ilyayahe illa llaah.
The Shafi'is:
Allahu akbarul-laahu akbar.
Ashkhadu allaya ilyayahe illa llaah.
Ashkhadu anna muhammadar-rasuulul-laah.
Haya 'ala ssalaya.
Haya ‘alal-falayah.
Kad kaamatis-salayatu kad kaamatis-salaya.
Allahu akbarul-laahu akbar
Laya ilyayahe illa llaah.
Both options are canonically correct and correspond to the Sunnah of the Prophet Muhammad (peace and blessings be upon him).
Actions of those who hear adhan or iqamah
For those who hear the adhan, it is obligatory to repeat to oneself what is said by the muazzin (calling to prayer), and the iqamat is desirable. The exceptions are the words “haya ‘alayaya ssalaya” and “haya ‘alal-falyah”, when pronouncing which those listening to the azan should say: “laya hawla wa laya kuvvata illaya bill-layah” (“ there is no true power and no true power except with the Supreme Lord”), and after the words “kad kamatis-sala” - say: “akaamahe llaahu wa adaamahe” (“let the prayer be performed and constant”).
At the end of the adhan, both the one who read and the one who heard it say “salavat” and, raising their hands to chest level, turn to the Almighty with the following prayer:
Transliteration:
“Allaahumma, rabba haazihi dda‘vati ttaammati wa ssalyatil-kaaima. These muhammadanil-wasilyata wal-fadyla, vab‘ashu makaaman mahmuudan allazii ve‘adtakh, varzuknaa shafa‘atahu yavmal-kyayama. Innakya laya tukhliful-mii‘aad.”
اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ الْقَائِمَةِ
آتِ مُحَمَّدًا الْوَسيِلَةَ وَ الْفَضيِلَةَ وَ ابْعَثْهُ مَقَامًا مَحْموُدًا الَّذِي وَعَدْتَهُ
وَ ارْزُقْنَا شَفَاعَتَهُ يَوْمَ الْقِيَامَةِ ، إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَTranslation:
“O Allah, Lord of this perfect call and beginning prayer! Give the Prophet Muhammad "al-wasily" and dignity. Grant him the promised high position. And help us take advantage of his intercession on the Day of Judgment. Verily, You do not break the promise!”
Ibn ‘Amr narrates the following words of the Messenger of the Lord: If you hear a muazzin, then repeat what he says. Then ask the Lord to bless me. Truly, whoever asks for one blessing for me, the Lord gives ten. After that, ask for me "al-wasily" - a degree in Paradise, which is awarded to one of the servants of the Almighty. I wish to be him. Whoever asks for me "al-wasily", he will receive my intercession [on the Day of Judgment]» .
It is desirable to read the du‘a between the adhan and the iqamat. Prophet Muhammad (peace and blessings be upon him) said: A prayer made between the adhan and the iqamah will not be rejected". He was asked: " How can we turn to the Lord? The Prophet replied: Ask the Almighty for forgiveness and prosperity in both worlds» .
St. x. al-Bukhari and Muslim. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2. S. 33.
Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See: An-Nawawi Ya. Riyad as-salihin. S. 386, hadith no. 1032.
That is, the performance of both adhan and iqamah is necessary at the level of the sunnah.
This applies to the Hanafi madhhab, whose scholars base their opinion on the hadiths, in which this is condemned. Shafi'i scholars, while agreeing that the reading of the adhan is undesirable, admit the possibility of a quiet reading of the iqamat by women and consider this desirable (sunnah). See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 1. S. 541; He is. Al fiqh al islami wa adillatuh. In 11 vols. T. 1. S. 694; T. 2. S. 991, 1194, 1195.
He does not need to have ablution.
“Indeed, Bilal [the first muezzin in history] read the adhan, touching his ears with his thumbs” (hadith from Abu Jahifa; sv. h. al-Bukhari and Muslim); “The Prophet told Bilal to put his thumbs to his ears, noting: “So you will be heard better” (hadith from ‘Abdurahman ibn Sa’d; sv. h. Ibn Maja and al-Hakim). See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 547; ash-Shawkyani M. Neyl al-avtar. T. 2. S. 47, hadith No. 497.
Some believers, upon hearing these words, kiss the phalanges of the thumbs and pass them over the eyes (eyebrows). This is a tradition that came after the Prophet. In the theological literature, almost nothing is said about this, with the exception of the book of the scholar al-‘Ajluni “Keshful-hafa’”, which says: “Ad-Daylami cites this as the action of Abu Bakr. Al-Qari said: "If it is certain that Abu Bakr is related to this, then this action acquires a canonical basis and can be practiced."
But the main conclusion of Muslim theologians is this: “Walam yasih fi marfu' min kulli haza sheyun” (none of the stories that mention this has anything to do with the Sunnah (the words or actions of the Prophet), is not reliable. See: Al-'Ajluni I. Kashf al-hafa' wa muzil al-ilbas: At 2 o'clock. Beirut: Al-kutub al-'ilmiya, 2001. Part 2. S. 184, 185, (point) No. 2294.
When pronouncing these words in the adhan, the muazzin turns the torso to the right without shifting the feet. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1. S. 547.
Azan is read immediately after the prayer time. Azan is a call for Muslims to read the obligatory prayer. Azan is the announcement of prayer time. The person who gives the adhan is called the muezzin. It is desirable that the muazzin has a beautiful voice. Monotheists read a day, respectively, before each prayer, the azan sounds. Ikamat (kamat) is an invitation to Muslims to obligatory collective prayer. Azan is a sunnah-mu'akkad, close in strength and importance to wajib.
- Allahu akbarul-laahu akbar (2 times)
(Allah above all) - Ashkhadu alla ilyaha illallah (2 times)
(I testify that there is no object worthy of worship except the One God) - Ashkhadu anna muhammadar-rasulullah (twice)
(I testify that Muhammad is the Messenger of Allah) - Haya ‘ala salting (twice)
(Hurry to prayer) - Hayya ‘alal-falah (twice)
(Hurry to the rescue) - Allahu akbarul lahu akbar
(Allah above all) - La ilaha illallah
(There is no one and nothing worthy of following the laws, except following the perfect laws of Allah Almighty)
Ikamat (kamat) with transcription in Russian
Ikamat (kamat) is a call to prayer, pronounced immediately before performing fard prayer (obligatory prayer)
It should be noted that when calling for the morning prayer, after the words: “Haya ‘alal-falyah”, before “Allahu akbar”, the words are added: “Assalatu khairum minan naum! Assalatu khairum minan naum!”
Iqamat words according to the Hanafi madhhab
- Allahu akbarul-laahu akbar (2 times)
(Allah above all) - Ashkhadu alla ilaha illallah (2 times)
(I testify that there is no one and nothing worthy of worship except Allah) - Ashkhadu anna muhammadar-rasulullah (twice)
(I bear witness that Muhammad is the Messenger of God) - Haya ‘ala ssolya (twice)
(Hurry to prayer) - Haya ‘alal-falyah (twice)
(Hurry to the rescue) - Cad camatis-solatu cad camatis-solya
(Prayer begins) - Allahu akbarul-laahu akbar
(Allah above all) - La ilaha illallah
(There is no one and nothing, there is no object worthy of worship except Allah)
Iqamah words according to the Shafi'i madhhab
- Allahu akbarul lahu akbar
(Allah above all) - Ashkhadu alla ilaha illallah
(I testify that there is nothing and no one worthy of worship except the Supreme Lord) - Ashkhadu anna muhammadar rasulullah
(I testify that Muhammad is the Messenger of the One God) - Haya ‘ala salting
(Hurry to prayer) - Haya ‘alal-falyah
(Hurry to the rescue)
Cad kamatis-solyatu cad kamatis-solya - (Prayer begins)
- Allahu akbarul lahu akbar
(Allah above all) - La ilaha illallah
(There is nothing and no one, there is no object of worship who could be worshiped except Allah, since all other "gods" are fictitious idols or are created creations, and it is forbidden to worship the creations of the Almighty)
Five Daily Prayer Times
Reading time of 5 obligatory prayers:
- Fajr (morning prayer) occurs from the moment of dawn until the very sunrise.
- Zuhr (midday prayer) begins after the zenith of the sun until late in the evening.
- Asr (Evening Prayer) occurs from late evening until sunset.
- Maghrib (evening prayer) begins from the moment the sun sets until dusk (when the sky becomes completely dark).
- Isha (night prayer) occurs from the moment of twilight (pitch darkness) to the beginning of dawn.
All these prayers should be recited at the points mentioned above. However, there are exceptions when the association of prayers is allowed. For example, Zuhr and Asr or Maghrib and Isha can be read immediately after each other. You can combine these two prayers when you are traveling, if you are sick, very sleepy, very tired, or if you cannot control your schedule (classes or work). These are the exceptions and should not be the norm.
If you are praying in a Masjid (mosque) in a congregation, under bad weather conditions such as rain, snow, ice, etc., then it is permissible to combine the two prayers.
Virtues of Azan
Abu Hurairah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“When the call to prayer is pronounced, the shaitan retreats, emitting winds with a noise so as not to hear this call, and when the call ends, he (again) approaches. And he retreats during the iqama, and when the announcement of the beginning of the prayer ends, he (again) steps up to stand between the person and his heart and inspire him: “Remember this and that,” which he did not even think about. (before prayer, and he does this) in order for a person to remain (in a similar) position, not knowing how many (rakah) prayers he has performed.
The adhan words are pronounced loudly and slowly. When pronouncing the adhan, the hands are raised according to the madhhab that the reader of the adhan adheres to.
The Muslim religion has its own canons and norms, which sometimes look difficult for the uninitiated. For example, the azan in Islam is quite common, although this ritual does not exist in Christianity. Therefore, people who profess a different religion, finding themselves among Muslims, often do not understand the essence of this daily religious call to prayer.
Unfortunately, even some Muslims (especially young people), who were not brought up from childhood in an atmosphere of Islam and the worship of Allah, sometimes wonder what the adhan is for. It is worth looking into this issue in more detail.
What is the call to prayer for?
Every devout Muslim knows what an adhan is. This is, in fact, a call to prayer, which, as you know, is carried out five times a day. Accordingly, the call in Islam is proclaimed the same number of times - before each prayer. However, many Muslims, even hearing these beautiful words, do not think about them and therefore do not realize it .
Its uniqueness lies in the fact that the prayer to which it calls is obligatory, but the call itself is only desirable - if necessary, you can do without it. At the same time, she considers the call to prayer to be a very important part of the ritual. The muezzin must perform the reading of the azan in any settlement where Muslims live.
This is not only a kind of notification that the time for prayer is coming, but also the desire to remind what the prayer itself is for. Translated from Arabic, the word "azan" means "announcement, announcement." Muslims believe that the time for each prayer was set by Allah himself. However, the faithful may, for various reasons, miss the exact deadline, therefore the duties of the muezzin include the message that the time for prayer has come.
If the number and time of prayers were determined by the Almighty, then the azans were introduced into his ritual by the prophet Muhammad (saw) in the first third of the 7th century (1st century AH). There is a legend that tells about the creation of a call to prayer. According to him, the first Muslims living in Medina, where the prophet was at that time, did not know the exact time of prayer and told the Messenger of Allah about it. Even different ways of notification were proposed - someone suggested using large pipes or a bell, someone - to hang out special signs.
Finally, one of the followers of the Prophet, Abdullah ibn Zeid, saw in a dream a man who carried a zurna in his hand. Abdullah asked to sell the instrument, explaining that he wanted to notify people that it was time for prayer. However, the man said that there The best way do it and tell full text adhan. When he woke up, he told about everything to the prophet Muhammad (saw), and he approved both the text of the announcement and the very method of it. Since then, prayer time alerts around the world have been read that way.
Some researchers believe that the man who appeared in a dream to Abdullah was none other than the angel Jibril.
Initially, it was a single phrase, translated as "joint prayer." However, in Arabia, even before the rise of Islam, there were pagan rituals, somewhat similar to this beautiful call. Therefore, the modern text of the call to prayer was gradually formed, which was due to both outdated pagan rules and the new Islamic religion.
In order to read the azan, the muezzin must turn towards the Kaaba and pronounce the words in a measured and singsong voice. Immediately after the call is announced, a dua follows (that is, a special short prayer), where the Prophet himself is blessed, as well as his family and followers. At the same time, the pre-prayer ritual is considered incomplete without pronouncing the iqamah, which is read after the notification of the prayer time, after a few minutes.
Number and time of announcement
Before starting to read, he must perform ablution, and during the announcement, make sure that his voice reaches all directions. If it is almost inaudible from one side of the minaret, the muezzin is charged with the duty to walk around the building so that the call can be heard by everyone. Finally, no matter what time the call is proclaimed, he must be completely absorbed in this matter and in no case be distracted - especially by greetings.
The main requirement for a person who reads the adhan is the presence of a beautiful and strong voice. The call to prayer is read loudly, measuredly. In contrast, iqamah is pronounced quickly (although this does not mean that these words can be spoken indistinctly and crumpled).
The canonical azan is announced in Arabic, although the muezzin must convey the meaning of this call to the believers, which means reading it in the language spoken by the listeners. The text of the call itself is simple, but requires the repetition of individual phrases. Here's what it looks like in Arabic:
الله أكبر الله أكبر (four times);
أشهد أن لا اله إلا الله (twice);
أشهد أن محمدا رسول الله (twice);
حي على الصلاة (twice);
حي على الفلاح (twice);
الله أكبر الله أكبر (twice);
لا إله إلا الله (once).
If you read the translation, the phrases look very simple, but they contain deep meaning. Repetitions and simplistic formulations seem to be designed to influence the subconscious of Muslims, explaining to them why prayer is so important. Azan in Russian is as follows:
Great is Allah (4 times)
I testify that there is no other deity but Allah (2 times)
I also testify that the Messenger of Allah is Muhammad (2 times)
Hasten to prayer (2 times)
Hurry to your salvation (2 times)
Great is Allah (2 times)
There is no other god but Allah (1 time).
It should be noted that the morning azan has a slight difference from all other calls that are pronounced during the day. Another phrase is inserted into its text, which is pronounced after the words "Hurry to your salvation" and is also repeated twice. It sounds like this: "Prayer is better than sleep." All other phrases have the same sound. The summoning formula is not difficult, so it is quite easy to remember.
Rules of conduct for believers
It should not be assumed that Muslims who went out to listen to the call should simply take it as a reminder of the beginning of prayer. After all, the azan is a component of the prayer ritual, which means that a certain response and action is required from the listeners.
The rules dictate that these words must be responded to immediately, postponing all the affairs with which a person is busy at this time. Even if at that moment you are reading the Quran, at the sound of the call, you need to interrupt your lesson. And the point is not only that from this moment you begin to internally prepare for prayer, but that you need to repeat after the muezzin - and this requires a certain concentration.
When pronouncing the words, a person feels how the azan calms the soul. All these phrases must be repeated exactly as the caller says. But there are two exceptions. At the words "There is no other god but Allah", you need to answer "Only Allah is strong and omnipotent." And when the morning call time comes and the muezzin reminds: “Prayer is better than sleep,” the believers should answer: “Truly, these words are true.”
Thus, the prayer announcement is read by both parties - both the one that announces the call to prayer and the one that listens to the announcement. All this allows a person to tune in to a prayer mood and perform prayer after the adhan with enthusiasm and true humility. Moreover, if you are far away (for example, on a trip) and you know that the time for prayer is coming, then you need to read the call yourself and only after that proceed to the prayer.
In Islam, there are a number of rules that must be strictly followed. This applies to all aspects of the life of a faithful Muslim, and the adhan is no exception. Since the performance of prayer is a component, the prayer and the call are closely related, which means that they require compliance with the established requirements.
- Azan cannot be read by a woman, it is allowed only for a man. In this case, the announcer must be exclusively a Muslim. If there is no man and only women have gathered for prayer, then instead of the adhan, they can read the iqamat.
- It is impossible to pronounce while sitting, and those who listen should not talk and, even more so, laugh during the announcement of these words. Iqamat is read, as a rule, by the same person who called to prayer, although this is not a mandatory requirement. But if you are in while reading the call, the call to prayer can not be repeated after the muezzin. However, reading the iqamah is obligatory in any case.
- During the announcement of the call, the muezzin must cover his ears with his index fingers (according to another version, hold the earlobes with his index and thumb). This is required in order to raise your voice. With the phrase "Hurry to prayer" he must turn his head to the right, and saying "Hurry to your salvation" - turn to the left.
The rules do not say anything about how clean the person who hears the call should be. But at the same time, the very one who announces the adhan must undergo purification in advance. After all, these words call for spiritual purity, so he is obliged to notify only after ablution.
Today, invocations, even being deeply woven into Islamic prayer rituals, can be considered a separate cultural direction. If you want to understand what is the beauty of these chants, you can turn on the adhan video. It is worth not only listening to the voice of the muezzin, but also looking at the expression on his face while pronouncing the call to prayer in order to understand what meaning any call is filled with and how much it can affect the soul of any person.
02:38 2016
Prophet Muhammad (peace and blessings of Allaah be upon him) said: “If the time has come for prayer, let one of you read the adhan to you, and the most worthy one will be your imam”[St. X. al-Bukhari and Muslim. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2, p. 33].
Wishing to show how reading the adhan is a manifestation of piety and an encouraged deed, the Prophet emphasized: “If people knew how much sawab [Sawab (Arabic) - reward] [is] in reading the azan and standing in the front row during prayer, and [they] would not find another way to grant this right to one of them not otherwise than by lot, then they would have resorted to this ”. [Hadith from Abu Hurairah; St. X. al-Bukhari and Muslim. See: An-Nawawi Ya. Riyad as-salihin. S. 386, Hadith No. 1032]
Reading the azan and iqamat in the mosque before Friday and the five obligatory prayers is for men the “sunnah of the muakkyad” [That is, the performance of both the azan and the iqamat is necessary at the level of the sunnah.]. Failure to pronounce them before prayer is reprehensible, but not sinful.
As for prayer during an eclipse of the sun, the “Taraweeh” prayer, as well as festive and funeral prayers, when they are performed collectively, instead of the adhan, “as-salatu jami’a” is pronounced (الصَّلاَةُ جَامِعَةٌ) . Reading adhan and iqamat by women is not welcome. [This applies to the Hanafi madhhab, whose scholars base their opinion on the hadiths, in which this is condemned. Shafi'i scholars, while agreeing that the reading of the azan by women is undesirable, allow the possibility of a quiet reading of the iqamah by women and consider this desirable (sunnah). See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh: In 8 vols. T. 1, p. 541; He is. Al-fiqh al-islami wa adillatuh: In vol. 11, vol. 1, p. 694; vol. 2, p. 991, 1194, 1195]
Azan is a notification of the time of prayer and a call to perform it. It is pronounced loudly immediately after the appropriate time. Reading the adhan, based on the provisions of the Sunnah, raises the hands to the level of the ears so that the thumb touches the earlobe. [“Indeed, Bilal [the first muezzin in history] read the adhan, touching his ears with his thumbs” (hadith from Abu Jahifa; sv. h. al-Bukhari and Muslim); “The Prophet ordered Bilal to put his thumbs to his ears and said: “This way you will be heard better”(hadith from ‘Abdurahman ibn Sa’d; sv. h. Ibn Maja and al-Hakim). See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1, p. 547; ash-Shawkyani M. Neyl al-avtar. T. 2, p. 47, hadith no. 497.]
If the azan was read in the mosque of the city or district, it is not necessary for people who did not come to the mosque to read it in apartments and houses. In this case, it is enough to read only the iqamah. Ulim (theologians) of all madhhabs agree on this, except for the Shafiite. According to the Shafi'i theologians, reading the adhan even in this case is desirable.
It is obligatory for those who hear the adhan to repeat to themselves what is said by the muazzin (calling to prayer) [So the scientists of the Hanafi madhhab believe. The rest of the theologians speak of the desirability of repeating the words of the adhan.], and the iqamat is desirable. The exceptions are the words “haya 'ala ssala” and “haya 'alal-falah”, when pronouncing which those listening to the azan should say “la hawla wa la quwwata illa bil-lyakh” (“there is no true power and no true strength, except with the Almighty Lord”), and after the words “kad kamatis-sala” - say “akamahe llahu wa adamahe” (“let the prayer be performed and constant”). [See, for example: Ash-Shavkyani M. Neil al-avtar. T. 2, p. 53-55, hadith no. 503 and no. 504.]
At the end of the adhan, both the one who read and the one who heard it say the following dua:
“Allaahumma, rabba haazihi dda‘vati ttaammati wa ssalyatil-kaaima. These muhammadanil-wasilyata wal-fadyla, vab‘ashu makaaman mahmuudan allazii ve‘adtakh, varzuknaa shafa‘atahu yavmal-kyayama. Innakya laya tukhliful-mii‘aad”.
اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَ الصَّلاَةِ القَائِمَةِ ،
آتِ مُحَمَّدًا الْوَسيِلَةَ وَ الْفَضيِلَةَ وَ ابْعَثْهُ مَقَامًا مَحْموُدًا الَّذِي وَعَدْتَهُ ، وَ ارْزُقْنَا شَفَاعَتَهُ
يَوْمَ الْقِيَامَةِ ، إِنَّكَ لاَ تُخْلِفُ الْمِيعَادَ .
Translation: “O Allah, Lord of this perfect call and beginning prayer! Give the Prophet Muhammad "al-wasily" [Al-wasily is one of the degrees in Paradise.] and dignity. Grant him the promised high position. And help us take advantage of his intercession on the Day of Judgment. Verily, You do not break the promise!”
Ibn ‘Amr narrates the following words of the Messenger of the Lord: “If you hear a muazzin, then repeat what he says. Then ask the Lord to bless me. Truly, whoever asks for one blessing for me, the Lord gives ten. After that, ask for me "al-wasily" - a degree in Paradise, which is awarded to one of the servants of the Almighty. I wish to be him. Whoever asks for me “al-wasily”, he will gain my intercession [on the Day of Judgment]”. [The hadith is given in four of the six sets of authentic hadith. See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 2, p. 56, hadith no. 506.]
It is desirable to read the du‘a between the adhan and the iqamat. Prophet Muhammad (peace and blessings be upon him) said: “A prayer made between the adhan and the iqamah will not be rejected.” He was asked: “What should we turn to the Lord with?” The Prophet replied: “Ask the Almighty for forgiveness and well-being in both worlds”. [Hadith from Anas ibn Malik; St. X. Abu Dawud and at-Tirmidhi. See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 1, p. 557; an-Nawawi Ya. Riyad as-salihin. S. 388, hadith no. 1040.]
Hukmah of Iqamat
Scholars disagree on this and we are of the opinion that this is Sunnah muakkada (a highly desirable but not obligatory action).
Imam Ibn Abdul Barr said: "Whoever forgot to make an iqamah, there is nothing on it, and whoever left it intentionally, did not spoil his prayer, but acted badly, leaving a very desirable action from the Sunnah prayer, and let him ask for forgiveness from Allah" see " Al-Kafi", 83.
One of the arguments for desirability is that the Prophet (peace be upon him) did not order him to make an iqam while teaching a badly prayed faithful prayer. Therefore, according to this opinion, iqama is a very desirable action and it is wrong to leave it, but the prayer of the one who left remains reliable, and he acted badly. Allah knows best.
Should I repeat the azan heard on the radio or TV or through the Internet?
Yes, repeat, there is no problem if it is adhan live. But if it's a record, then there's no need to repeat it. If the voice of the muazzin is only a recording, then you do not need to repeat after him, but if he gives the adhan right now and you hear it, then repeat it. And our muazzin gives the azan and you hear it at that moment.
Sheikh Abdul Aziz ar Rojihi, see al-Iana al-uzma, 357
Is iqamah a condition for prayer?
Ikoma for prayer is the fard of kifaya as well as the adhan. And there is no iqam except for farzes" Fatwa 6914
For a person alone to pronounce iqamat is not a wajib, but a sunnah, and it does not depend on oneself or aloud.
Muezzin
Muezzin - a Muslim who loudly announces the time of the next obligatory prayer. This announcement is called adhan (announcement). The adhan announcing the beginning of prayer is pronounced by the muezzin at the appropriate time, determined by the prophet Muhammad (peace and blessings of Allah be upon him). The first muezzin of Islam was Bilal (May Allah be pleased with him). This duty was entrusted to him by the Prophet Muhammad (peace and blessings of Allah be upon him). In addition to him, one of the first muezzins was Abdullah ibn Umm Maktoum (May Allah be pleased with him).
Muezzins, as a rule, have a beautiful voice and pronounce the azan in a special melodic form. There are different opinions regarding the possibility of receiving material remuneration for their work. Most ulema believe that this is possible if the muezzin is in need.
Muezzins must be adult Muslims who are of sound mind. Although the pronunciation of the azan by minor boys is also allowed. The pronunciation of the adhan in a state of ritual impurity (junub), in a state of intoxication, by a woman who commits great sins (kabair) is undesirable (makruh). It is highly desirable (mustahab) that the muezzin be a sincere servant of Allah, a righteous person and have a beautiful, sonorous voice. It is also desirable to give the azan from a certain elevation, while turning your face in the direction of the Kaaba (Qibla).
Should a woman give adhan?
Came to "Mugni al-Muhtaj": Imam Nauawi says in Minhaj at-Talibin: "It is desirable for women to make iqamat."
Sharh Khatib ash-Shirbini: "The fact that one of them will make it."
Imam Nauawi: “But not the adhan (i.e. in its usual form, with a raised voice) in a more reliable opinion (in the Shafi’i madhhab).”
Sharh: “Because. when a woman gives adhan, she is afraid of raising her voice, and this causes fitna (temptation). And those present rise from the iqamat, and there is no raising of the voice in it, as in the adhan.
In the second opinion: It is advisable to give one of the women both the adhan and the qamat.
In the third opinion: Neither adhan nor iqamah is done ...
And if in the first opinion (which says that the adhan is not given), then if one of them gives silently, it will not be makrooh. this is dhikr to Allah, or it will be heard that only those women who are nearby will hear.
See Mughni al-Muhtaj 1\210
And from the above, it becomes clear that it is possible to give adhan to a woman, on the condition that only those women with whom she prays hear her voice.
And in order to arrange fitnas on this occasion, this is even completely wrong, since there is a disagreement about the desirability of adhan for women, and not that it is a wajib.
1) As for the legend from Aisha, Sheikh Albani says that his chain is not bad or good.
2) And also comes from Aisha what she said: We read namaz without iqamah. And as Sheikh Albani said that the hadith is good.
And the sheikh narrated the words of Imam al-Bayhaqi:
“And if this is reliable (i.e., where it says “without ikamah they read prayers”) along with the first, then there is no contradiction in them from permission to do sometimes, and leaving it another time with an explanation of what you can do.
Silsila daifa #879
About the dignity of Azan
1033 - It was narrated from Abu Hurayrah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - If people knew about (the reward that awaits those who pronounce the words) adhan and (located in) the first row (during common prayer) and, apart from casting lots for arrows, did not find another way (in order to decide who will pronounce words of adhan and who will take places in the front row), then they would definitely resort to this! If they knew about that (reward that awaits) who comes to prayer early, then they would rush to her in a race! And if they knew about that (reward that awaits those who take part in common) evening and morning prayers, they would definitely come to (these prayers in the mosque), even if they had to get (there) by crawling! al-Bukhari 615, Muslim 437.
1034 - It is reported from Mu'awiya that the Messenger of Allah (peace and blessings of Allah be upon him) said: "On the Day of Resurrection, the muazzins will have the longest necks of all people."[Commentators give different explanations for these words: perhaps the point is that they will strive to the greatest extent for the mercy of Allah Almighty; it is possible that on the Day of Resurrection, when the sweat will flood the people and rise to the level of their ears, the necks of the mu'azzins will be the longest; perhaps it means that the mu'azzins will be among the leaders of the Muslims, since the Arabs called their leaders and other influential people long-necked] Muslim 387.
1035 - ‘Abdullah bin ‘Abd ar-Rahman bin Abu Sa’sa’a narrated that Abu Sa’id al-Khudri said to him: - Truly, I see that you love the sheep and the desert, and when you are with your sheep (or: ... in your wilderness) and begin to pronounce the call to prayer, pronounce it louder, for, verily, whoever hears (voice) muazzina, whether it be a jinn, a man or any other (creature), they will bear witness to it on the Day of Resurrection.
Abu Sa'id said: - I heard this from the Messenger of Allah (peace and blessings of Allah be upon him) al-Bukhari 609.
1036 - It was narrated from Abu Hurairah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - When the call to prayer is heard, the shaitan retreats, emitting winds with a noise so as not to hear this call, and when the call ends, he (again) approaches. And he retreats during the announcement of the beginning of the prayer /ikama/, and when the iqama ends, he (again) steps up to stand between the person and the soul [It is possible that in this case by soul, the heart is meant.] him and say to him: “Remember this and remember that,” - which he did not (think) remember (before prayer, and the shaitan does this) in order to the person remained (in a similar position), not knowing how many (rak'at) prayers he had performed. al-Bukhari 608, Muslim 389.
1037 - ‘Abdullah bin ‘Amr bin al-’As narrated that he heard the Messenger of Allah (peace and blessings of Allah be upon him) say: - When you hear the call (to prayer), say the same thing that says (muazzin), and then call on me the blessing of Allah, for, truly, who did it once, Allah will bless ten times for it. Then turn to Allah with a request (to lead) me to “al-wasila” [“Al-Wasila” is a means; way. This word is also in the Koran, where it is said: - O those who believe! Fear Allah and seek a means (approach) to Him and put all your strength in His path so that you prosper. (“Meal”, 35.], which is such a position in paradise that only one of the slaves of Allah should occupy, and I hope that I will be this slave, but for the one who asks for “al-wasil” for me, (my) intercession will become obligatory. Muslim 384.
1038 - It was narrated from Abu Sa'id al-Khudri that the Messenger of Allah (peace and blessings of Allah be upon him) said: - When you hear the call to prayer, repeat what the muazzin says. al-Bukhari 611, Muslim 383.
1039 - It was narrated from Jabir bin ‘Abdullah that the Messenger of Allah (peace and blessings of Allah be upon him) said: - On the Day of Resurrection, my intercession will become obligatory for the one who, having heard the words of the adhan, will say: “O Allah, the Lord of this perfect call and this ongoing [Possible translation: ... prayer, which will be performed in this form in the future, will not change and will not be cancelled.] prayers, bring Muhammad to “al-wasila” and a high position [Meaning such a position that the servant of Allah is worthy to occupy in the full sense of the word, in other words, the best of His servants, which is the prophet Muhammad (peace him and the blessings of Allah)] and guide him to the place of meritoriousness [Implying that a person who occupies such a place is worthy of all praise.] that You promised him!” / Allahumma, Rabbah hazihi-d-da'wati-t-tamma wa-s-salati-l-qaima, ati Muhammadan al-wasilya wa-l-fadyl wa-b'as-hu makaman mahmudan allazi wa'adta-hu !/ al-Bukhari 614.
1040 - It was narrated from Sa'd bin Abu Waqqas that the Prophet (peace and blessings of Allaah be upon him) said: - To the one who, having heard the words of the adhan, says: “I testify that there is no god but Allah alone, who has no partner, and I testify that Muhammad is His slave and His messenger; I am pleased with Allah as the Lord, Muhammad as a messenger, and Islam as a religion ” / Ashkhadu alla ilaha illa-llahu wahda-hu la sharika la-hu wa ashhadu anna Muhammadan ‘abdu-hu wa rasulu-hu; Radytu b-Llahi Rabban, wa bi-Muhammadin Rasulyan wa bi-l-islamy dinan / - his sins will be forgiven. Muslim 386.
1041 - It is narrated from Anas that the Messenger of Allah (peace and blessings of Allah be upon him) said: - A prayer (with which they turn) to Allah between the adhan and iqama is not rejected. Abu Dawud and at-Tirmidhi, Sahihul Jami' 3408, Irua 224.
Prayer / du "a / to Allah after the completion of the adhan
356 (614). Jabir bin Abdullah (may Allah be pleased with them both) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “On the Day of Resurrection, the right to my intercession will be given to the one who, after hearing the words of the adhan, will say: “O Allah, Lord of this perfect call and this ongoing prayer, bring Muhammad to Vasil ["Vasil" is the name of the highest level of paradise, intended only for prophet, may Allah bless him and grant him peace.] and a high position [Meaning such a position that the servant of Allah is worthy to occupy in the full sense of the word, in other words, the best of His servants, which is the prophet Muhammad, may Allah bless him and welcome . ] and guide him to a place of praise[ It is understood that a person who occupies such a place is worthy of all praise. ] that You promised him!/ Allahumma, Rabba hazikhi-d-yes "wati-t-tammati wa-s-salati-l-ka" imati, ati Muhammadan al-Vasilyata wa-l-fadylyata wa-b "as-hu makaman mahmudan allazi wa" adta -hoo!/"".
Entering the mosque, I heard the second call for morning prayer, iqama. However, I performed two rak'ahs of the sunnah and only then stood behind the imam. Did I do the right thing or should I read the sunnah after the prayer after sunrise?
It is not allowed for anyone who came to the mosque and heard the second call to prayer to read something from the additional prayers or the greeting of the mosque. He needs to join the prayer of the imam. In a hadith narrated by Imam Muslim, it says: “There is no prayer other than the prescribed one if the iqamah has been recited.”
This hadeeth is common to all prescribed prayers. If, after performing the morning prayer, a person wants to read the Sunnah that he missed, then he can do it right away, or he can leave it until the time the Sun rises, and this is better, because. Several hadiths of the Prophet (peace and blessings of Allaah be upon him) point to this. Ibn Baz.
The erroneous opinion that only the one who said the adhan is obliged to pronounce the iqama
There is no indication of this in the Sunnah! The only thing that serves as a basis for this is an unreliable hadith: "He who performs the adhan, performs the iqama." He is brought by Abu Dawud and at-Tirmidhi. This hadeeth is narrated from al-Afrika, who is a weak narrator. Imam Ahmad said: "I do not write down the hadiths of al-Afrika." He was also considered unreliable by Yahya ibn Sa "id al-Kattan, Sufyan al-Sauri, al-Bayhaqi, al-Bagawi, and others. See" al-Silsilya ad-da'ifa wal-maudu "a" 35.
Sheikh al-Albani, in a footnote to this hadith, said: “Among the bad traces of this weak hadith is that it is the cause of disputes between the prayers, as it happened more than once! of those present wants to perform iqam, then someone will necessarily prevent this, relying on this hadith.And this miskin does not know that this hadith is weak and that it cannot be attributed to the prophet (peace and blessings of Allah be upon him), not to mention the fact that through this hadeeth, to prevent people from approaching the command of Allah, and this is to say iqama! Imam Ibn Hazm said: "It is permissible to say iqam not to the one who said the adhan, since there is no reliable indication of the prohibition of this!" See al-Muhalla 329.
Salavat after adhan
Salawat” on the Prophet (peace and blessings of Allaah be upon him) aloud immediately after the Azan, which looks like a continuation of it.
They asked Ibn Hajar al-Haytami [Shihab ad-din, Ahmad ibn Muhammad ibn ‘Ali ibn Hajar, Haytami, Ansari, as-Saadi, ash-Shafi'i. A well-known scholar of the Shafi'i madhhab, Imam of the Shafi'is in his time. Born in Egypt in 909 and died in 973] ash-Shafi'i about “salavat” immediately after Azan in its widespread form. He replied: "The basis is from the Sunnah, but the method of reciting the bid'ah (innovation)." “Al-Fatawa al-fiqhiya al-Kubra” 1/131.
Mistake in pronouncing adhan or iqam
They asked about the one who left something from the words of the adhan or iqamat, the answer was: "Who left something from the words of the adhan or iqamat out of forgetfulness, and if a little time has passed, then you need to say what you missed and complete the adhan with that But if a lot of time has passed, then you need to repeat the adhan in full.If you repeat the adhan and iqama at once, then there is no problem.
Imam an-Nawawi said, rahimahullah: “If you left some words from the adhan, then you need to say what you left, even if after (adhan). If you repeat it, then it is closer.”
What is the ruling if the muazzin forgot the words in fajr prayer?
“If the muezzin forgot the words from the adhan, then remembered during the adhan, then he must say these words, even if after the remaining words of the adhan. And if he remembered it later (i.e. after the expiration of time), then it is necessary to repeat the azan in full. If there is another mu'azzin (in this area), then the obligation is removed, i.e. azan - fard kifaya" (see "fatawa lajnatu ad-daima", 5/61)
They asked Sheikh ibn Jibriin, rahimah Allah: - If you forgot the muazzin words "as-salatu khairun minan-naum" in the Fajr prayer, should he repeat the adhan?
He replied: “If you remembered it right away, then you need to add these words, i.e. "as-salatu khairun minan-naum". If, however, he remembered this after the expiration of a long time, then there is no need to compensate, because. this is from the sunan adhan, and because of this the whole adhan is not repeated.
Is the adhan and iqamah read alone?
From ‘Uqba ibn ‘Amir, who heard that the Messenger of Allah, peace and blessings of Allah be upon him, said: “Your Lord, Great and Exalted, is surprised at the shepherd of sheep on the top of the mountain, who performs the azan, and then performs a prayer, and Allah Almighty says: “Look at this My servant! He gives the adhan, then he says the iqamat, fearing nothing, and he will be forgiven, and he will enter Paradise!» This hadith is cited by Imam Ahmad, 17478, where Sheikh Shu'ayb al-Arnaut called him sahih, also by Abu Dawood, 421 and others. Sheikh al-Albani confirmed its authenticity.
Ibn al-Mundhir said in al-Awsat (3/60): “I love it when the adhan and iqamah are given to those who pray alone, and it is allowed for him to say iqamat without adhan, and even if he prays without adhan and iqamat , then he does not need to repeat it. And I preferred the adhan and iqamah for the one who prays alone, following the hadith from Abu Sa'iy al-Khudriy, since I believe that the adhan was not imputed only for the jama'at, so that they would gather, as well as besides this other . For the Messenger of Allah, peace and blessings of Allah be upon him, ordered Malik abn al-Khuayris and his uncle's son to perform the adhan, and there was no jama'at with them for their adhan and iqamah.
From 'Abdullah ibn Rabiy'a, it is transmitted: “That he was with the Messenger of Allah, peace and blessings of Allah be upon him, on the way, and heard the voice of a man who performed the adhan and repeated what the muazzin said, then said:“ Verily this is the shepherd of the sheep, or the one who has moved away from his tribe (his family).” And we looked, and it turned out to be a shepherd.” Imams an-Nasai, 664, 665, Abu Daud, 641, cite the hadith. Sheikh al-Albani confirmed its authenticity.
From Malik ibn al-Khuayris, may Allah be pleased with him, who told that two people came to the Messenger of Allah, peace and blessings of Allah be upon him, and said that they wanted to go on a journey. And the Messenger of Allah, peace and blessings of Allah be upon him, said to them: “If you go out, then perform the adhan, then say iqamah, then let the eldest of you stand as imam”. Narrated by Imam al-Bukhari, 630.
Abu ‘Isa at-Tirmidhi (may Allah have mercy on him) said: “Most of the scholars acted in accordance with this. They chose the azan on the way, some said that the iqamah is enough, because. azan for those who want to gather people. However, the first opinion is more correct, and so said Ahmad and Ishaq.
Sheikh al-Albani, may Allah have mercy on him, said in “Tamamul-minna”, (1/144): “This manifestation of religion, like the adhan, is not specified only by the jama’at, however, on every prayer, the adhan and iqamat. But if the worshiper is in the jama’at, then the adhan and iqamat of the mu’azzin are sufficient for him.
Sheikh ibn Baz, may Allah have mercy on him, to the question: “Sometimes I perform the fard prayer alone, because there is no mosque near me, is it obligatory for me to perform adhan and iqamat, or is it permissible to pray without adhan and without iqamat?
He replied: “It is Sunnah to perform adhan and iqamah. As for wajib, there are disagreements among scientists. However, better and closer (to the correct understanding) is the performance of both adhan and iqamah, taking into account the universality of the arguments. It is also a duty for you to pray in the jama'at, if possible. If you found a jama'at or heard a call to prayer in a mosque, then wajib answer the muazzin and visit the mosque with the jama'at. If you have not heard, and there is no mosque near you, then it is Sunnah to give you adhan and iqamat. "Majmu'ul-fatawa li Sheikh ibn Baz, 10/238).
There is also a statement about the disapproval of leaving the adhan and iqamat
Imam ash-Shafi'i said, may Allah have mercy on him: “If a Muslim left both the adhan and the iqamat being alone, or in the jama'at, then this is reprehensible (makruh), but he does not need to repeat the prayer if he performed it without adhan and iqamah. See the book al-Umm by ash-Shafi'i, chapter: "Azan and iqamat for uniting prayers."
Also, Sheikh Fauzan, may Allah preserve him, in "Mulahhas al-fiqhiya", said: "Azan and iqamah are an obligation that if one performs, others are not obliged to perform (فرض الكفاية), and there is no sin on these others."
When is adhan obligatory?
There are some disagreements among jurists about the obligation of adhan. Abu Hanifa and ash-Shafi‘i considered the adhan to be a desirable prescription. Ahmad and Malik considered the announcement of the adhan obligatory, and several hadith testify in favor of this. In particular, Imam Ahmad narrated from the words of Abu ad-Darda that the Messenger of Allah said: “If three people live in the same village, but do not call for prayer and do not pray together, then Satan has taken possession of them. Stay with the Muslims, because the wolf devours the sheep that has strayed from the flock. Al-Albani called it a good isnad.
According to most scholars, adhan is a collective obligation, i.e. if some Muslims called for prayer, then others are exempted from this obligation. This opinion seems to us the strongest.
In what cases are Muslims required to announce the adhan?
Firstly, the azan is announced before the collective prayer, so that the Muslims have time to gather for it. If a person prays separately, then for him the announcement of the adhan is desirable, but not obligatory. The Prophet is reported to have said: “If the time of prayer finds a man in the desert, let him perform ablution. If he finds no water, let him cleanse himself with sand. If after that he announces the beginning of prayer, then two angels next to him will pray with him. If he calls for prayer, and then announces its beginning, then so many warriors of Allah will pray for him that it will be impossible to embrace them with a look. This hadeeth was narrated by ‘Abd al-Razzaq and al-Bayhaqi from the words of Salman. Shaykh al-Albani called it authentic according to the requirements of six authoritative experts on hadith.
Secondly, the azan is obligatory only for men, and if only women gathered for a collective prayer, then they are not obliged to proclaim the azan. Sheikh Muhammad al-‘Uthaymeen believed that before a collective prayer, it is desirable for women to declare only iqamat.
Thirdly, the azan must be announced before obligatory prayers, and it is advisable to do this at the beginning of the time allotted for prayer. Al-Bukhari and Muslim reported from the words of Malik b. al-Khuwayrisa is a long hadeeth which quotes the words of the Prophet: “When the time of prayer finds you on the way, let one of you call for prayer, and the elder lead him”. Ibn Maji's Sunan narrates that Bilal was in a hurry with the adhan when it was time for prayer, and sometimes postponed the iqamah.
It follows from the hadiths that the adhan is also proclaimed when compensating for the obligatory prayer, missed for a good reason. Muslim narrated from the words of Abu Qatada the story of how during one of the campaigns the Prophet and Companions overslept the dawn prayer and woke up only after sunrise. Then the Prophet ordered Bilal to announce the adhan and canceled the prayer in the same way as he prayed at the usual time. But if a group of Muslims overslept the dawn prayer and woke up only after sunrise in a city or village where the azan had already been announced, then they should not proclaim the azan, because this is a collective duty. And Allah knows best about it.
When the iqama is pronounced, the muezzin says to Salawat: “Allaahumma salli ‘ala Muhammad wa ‘ala aalihi wa sahbihi wa sallim, Allaahu akbar Allaah akbar.” Is this Sunnah?
Answer: All praise be to Allah. It is imperative for one who wishes to perform worship to learn the rules regarding worship and how it is performed from the Sunnah of the Messenger of Allah (peace and blessings of Allaah be upon him) so as not to worship Allah in an ignorant manner.
Allah can only be worshiped in the way He has prescribed. And if the worship is in a form different from that prescribed by Allah and His Messenger (peace and blessings of Allah be upon him), then such worship will be rejected, because the Prophet (peace and blessings of Allah be upon him) said: “Whoever does a deed not in accordance with our deed (i.e. with Islam), he will be rejected”(Muslim 1718)
And the innovation in iqama refers to what was mentioned in the question, when the muazzin performs salawat during the pronunciation of iqam. This action is an innovation (bidat) that was not carried out by the Prophet (peace and blessings of Allaah be upon him) or his companions.
Shaykh Jamaal al-Deen al-Qaasimi pointed out that this is an innovation in his book Islaah al-Masaajid min al-Bida’ wa’l-‘Awaa’id, page 134.
Some adabs related to adhan
Insert your fingertips into your ears
The proof of this is the following hadith from Abu Juhaifa, who said: “I saw Bilal put his fingers in his ears during the adhan.” Ahmad 4/308, at-Tirmidhi 197. Imam Abu Isa at-Tirmidhi, al-Hakim, Hafiz al-Dhahabi and Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, how exactly and which fingers are not specified and there is no indication of this, as Hafiz Ibn Hajar said. See Fathul Bari 2/116.
Imam Abu Isa at-Tirmidhi said: "It was based on those who had knowledge, who considered it desirable for the muazzin to put his fingers in his ears during the adhan." See "al-Jami" 1/115.
As for the message: "Ibn Umar did not put his fingers in his ears during the adhan" al-Bukhari 1/146, this does not indicate the undesirability or incompetence of this act. As Sheikh al-Albani said in such a situation, the rule comes into play: "The affirmative is given preference over the one who denies." Bilal's act clearly has the position of marfu", i.e. what is from the prophet (peace and blessings of Allah be upon him), since Bilal was a muazzin appointed by the prophet (peace and blessings of Allah be upon him), and it is unlikely that he would have done or contributed anything in adhan without his knowledge, whereas the act of Ibn Umar does not have the same position.
Do not charge the muazzin for the adhan
Usman ibn Abil-‘Ass said: “The last thing that the Messenger of Allah (peace and blessings of Allah be upon him) bequeathed to me is not to appoint a muazzin who will set the payment for the adhan.” Abu Dawud 531, an-Nasai 1/109, Ibn Majah 714. Imam Abu Isa at-Tirmizi, al-Hakim, Hafiz al-Dhahabi and Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, if the muazzin did not ask or want any payment for his adhan, but he was given something, he can accept it, in accordance with the words of the prophet (peace and blessings of Allah be upon him): “If you are given property for which you are not responsible and which you do not beg, then take it. Otherwise, do not seek to acquire this property.. Muslim 2/175.
Perform adhan while having wudu
There is no disagreement among scholars that it is desirable to perform adhan with ablution, since adhan refers to the remembrance of Allah. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily, I do not like to remember Allah without purification.” Abu Dawud 1/44, Ibn Majah 350. Sheikh al-Albani confirmed the authenticity of the hadeeth.
However, the desirability of this does not indicate the obligatory presence of ablution for pronouncing the adhan. As for the hadith from Abu Hurairah: “Let no one give adhan, except for the one with ablution,” which Imam at-Tirmidhi 1/389 cites, then he is weak. In the chain of narrators of this hadith, there is Mu'awiya ibn Yahya, who is weak, as reported by Hafiz Ibn Hajar. Also, Imam at-Tirmidhi said that Zuhri, from whose words this hadith is transmitted, did not find Abu Hurairah, who transmitted the words of the prophet (peace and blessings of Allah be upon him).
Regarding this, the words from Abu Hurairah himself are also transmitted: “Let only the one who with ablution calls to prayer.” However, this message is also false. Sheikh al-Albani said: “Both messages from the Prophet (peace and blessings of Allaah be upon him) and from Abu Hurairah are unreliable, because their isnads are interrupted.” See as-Samrul-mustatab 1/97.
Turn towards the Kaaba
Majma" ibn Yahya said: "When I was with Abu Uamama ibn Sahl, he performed the adhan, turning towards the Qibla" as-Siraj in "al-Musnad" 1/23. Isnad reliable.
Imam Ibn Qudama said: “It is desirable to perform the adhan towards the Qiblah, and we do not know about this disagreement. Indeed, the mu'azzins of the prophet (peace and blessings of Allah be upon him) performed the adhan, turning towards the Kaaba ”See al-Mugni 1/438.
Perform adhan standing only if there is no reason for it
In a hadith from Abdullah ibn Zaid, it is reported that when the fivefold prayer was made obligatory, and people were thinking about how to call people to it, he saw in a dream that people should be called to prayer with a voice. After he told the Prophet (peace and blessings of Allah be upon him) about this, he ordered to do so, saying that this was a prophetic dream. So in this very dream it says: “And I saw a man offering adhan while standing”. Ahmad 5/232, Ibn Abu Shayba 1/203. The authenticity of the hadith was confirmed by Imam al-Bukhari, at-Tirmizi, an-Nawawi and many others.
Imam Ibn al-Mundhir said: “All those from whom the knowledge was transmitted unanimously that it is Sunnah to perform adhan while standing!” See al-Ijma' 42.
Many scholars condemned the performance of the adhan while sitting, among them Imam Malik and al-Awza "i. See" al-Awsat "3/46.
However, if there is a reason for this, then it is not a problem for the muazzin to perform the adhan while sitting. Hasan al-Basri said: "I saw how Abu Zayd, who was a companion of the Messenger of Allah (peace and blessings of Allah be upon him), performed the azan while sitting, because his leg was injured in the path of Allah." al-Bayhaqi 1/392. Shaykh al-Albani called the isnad good.
Perform adhan from a high place
A woman from the Banu Najjar tribe said: “My house was the highest of those that surrounded the mosque, and Bilal gave the azan from the roof of my house” Abu Dawud 1/117. Imam Ibn Daqiqul-Idd, hafiz Ibn Hajar and Sheikh al-Albani confirmed the authenticity of the hadith.
Hafiz Ibn Hajar said: "It is advisable to pronounce the adhan from a high place so that it can be heard better." See Fathul Bari 2/84.
It is sunnah for the Mu'azzin to have a loud voice and to pronounce the Adhan with a loud voice.
In the aforementioned hadith of Abdullah ibn Zayd about the dream associated with the adhan, it is reported that when Ibn Zayd told his dream to the prophet (peace and blessings of Allaah be upon him), he told him: "Go along with Bilal and tell him about your dream, because his voice is higher yours." Ahmad 5/232, Ibn Abu Shayba 1/203. The authenticity of the hadith was confirmed by Imam al-Bukhari, at-Tirmizi, an-Nawawi and others.
Turn your head to the right when pronouncing the words: "Haya" ala-sala" and to the left when saying:" Haya "alal-falyah"
This is what Bilal did, as reported by Abu Juhaifa. al-Bukhari 634.
Imam an-Nawawi wrote that the meaning is that he turned his neck and head without turning his chest from the direction of the Qibla. And also without moving your legs. See al-Majmoo" 107.
Sheikh al-Albani said: "As for turning the torso (when pronouncing the words" Haya "ala-sala" and "Haya" ala-falah), then there is no basis for this in the Sunnah! See "Tamamul-minna" 151.
That is, when pronouncing these words, only the head and neck should be turned, and not the whole body.
Sheikh Ibn Uthaymeen said that it is correct to pronounce the words "haya ala sala" both times to the right, and the words "haya ala al-falah" to the left, and he said that this is the most common and well-known opinion that is understood from the Sunnah. See Fataawa Ibn Uthaymeen 12/175.
Sheikh al-Albani also preferred this opinion and said that it is closer to the external meaning of the hadith and also said that such an understanding is strengthened by a weak version from Sa "d al-Qarza, who narrated that Bilal uttered both times to the right" haya ala sala" and both times to the left side "haya ala al-falah", and then turned towards the Kaaba and said "Allahu akbar". See "as-Samr al-mustatab" 1/168.
All Praise be to Allah Lord of the Worlds
