The Ahulbayt in Quran [Electronic resources] نسخه متنی

Call for Prayer

According to Five Islamic Schools of Law

By: 'Allamah Muhammad Jawad Maghniyyah

Call for Prayer (Adhan):

Adhan literally means 'announcement', and in the Shari'ah it
means the

announcement made in specific words at the time of salat.

It
was

introduced in the first year of the Hijrah at Madinah.

The
cause of its

introduction, in the opinion of the Imamis, was that Gabriel
came down

with the adhan in a message from God to the Prophet (S).

The
Sunnis say

that 'Abd Allah ibn Zayd saw a dream in which he was taught the
adhan by

someone.

When he related his dream to the Prophet (S),
he approved it.

Adhan is a Sunnah of Prophet(S):

The Hanafis, Shafi'is and Imamis say:
Adhan is a sunnah which has

been emphatically recommended (mu'akkadah).

The Hanbalis observe: It is a wajib
kifa'i for non-traveling men in

villages and towns to make the adhan for the five daily prayers.

The Malikis state: It is a wajib
kifa'i in towns where the Friday

prayer is held, and if the people of such a place abandon adhan
they will

be fought on that account.

Adhan is invalid in Certain
Cases.

The Hanbalis observe: It is not valid
to make adhan for a funeral

prayer (salatal-janazah) or for a supererogatory prayer (al-salat
al

nafilah) or for one performed to fulfill a vow (al-salat al-mandhurah).

The Malikis say: It is not valid for a
supererogatory or funeral

prayer or for an obligatory daily prayer performed after the
lapsing of

its time (al-salat al- fa'itah).

The Hanafis state: It
is not valid for the prayers performed on the

two celebrations ('idayn), for the prayer performed on the
occurrence of an

eclipse (salat al- kusuf), for prayers made for rain (istisqa'),
and for

tarawth and sunnah prayers.

The Shafi'is do not consider it
valid for janazah, mandhurah and

nawafil prayers.

The Imamis observe: The Shari'ah has
introduced adhan only for the

five daily salats, and it is mustahabb for them, whether
performed as ada'

or qada', with a group (jama'ah) or singly (furada), during
journey or

stay, both for men and women.

It is not valid for any
other salat,

mustahabb or wajib, and the Performer (mu'adhdhin) will just
call out

"al-salat" three times on occasions of salat al-kusuf
and 'Idayn.

The Conditions for Adhan:

The schools concur that the conditions for the validity of adhan
are:

maintaining continuity of its recital and the sequence of its
different

parts, and that the mu'adhdhin be a sane Muslim man.

Adhan
by a child of

discerning age is valid.

All the schools concur that
Taharah is not

required for adhan.

The schools differ regarding
other aspects.

The Hanafis and the

Shafi'is say: Adhan is valid even without niyyah.

The
other schools

require niyyah.

The Hanbalis consider making
adhan in any language other than Arabic

as being unconditionally valid.

The Malikis, Hanafis and Shafi'is
state: It is not valid for an Arab

to make adhan in any other language, though it is valid for a
non Arab to

make it in his own tongue, for himself and his co-linguals.

The Imamis observe: Adhan is not
valid before the arrival of the

time of salat except in the case of salat al-fajr.

The
Shafi'is, Malikis,

Hanbalis and many Imamis permit the making of the adhan of
announcement

before the dawn.

The Hanafis do not permit it, making
no difference

between salat al-fajr and other salats.

This opinion
is closer to

caution.

The Form of Adhan:

The following is the form of adhan:

Allahu akbar -- four times according to all the schools and
twice according

to the Malikis.

Ashhadu an la ilaha illallah -- twice according to all the
schools.

Ashhadu anna Muhammadan rasul Allah - twice according to all the
schools.

[ It is Mustahabb (recommended) to also say at this point:

Ashhadu anna Aliyyan wali Allah - twice according Imamis
only.

It means I bear witness that Ali is protected by Allah
(from any evil)]

Hayya 'ala al-salat -- twice according to all the schools.

Hayya'ala al- falah -- twice according to all the schools.

Hayyah 'ala khayril-'amal -- twice according to the Imamis only.

Allahu akbar twice according to all the schools.

La ilaha illallah -- once according to the four schools and
twice according

to the Imamis.

The Malikis and Shafi'is permit
repetition of the last line,

considering it sunnah; that is the adhan, according to them, is
not invalid

if it is recited only once, as the Imamis hold.

The author of al-Fiqh 'ala al- madhahib al-'arba'ah mentions a
consensus

among the four Sunni schools regarding 'al-tathwib' being
mustahabb.

'Al-tathwib means reciting the words "al-salatu khayrun min
al-nawm",

('Salat is better than sleep') twice after "hayya 'ala al-falah
".

The Imamis prohibit it.

(9)

Iqamah (A call immediately before prayer):

For both men and women it is mustahabb to
recite iqamah before every

daily obligatory salat, with the salat immediately following it.

The
rules

applicable to adhan, such as continuity, sequence, its being in
Arabic,

etc.

, apply to iqamah as well.

Its form is as
follows: Allahu akbar--

twice according to all the schools except the Hanafis who
require it four

times.

Ashhadu an la ilaha illallah -- once according
to the Shafi'is,

Malikis and Hanbalis and twice according to the Hanafis and
Imamis.

Ashhadu

anna Muhammadan Rasulullah -- once in the opinion of the
Shafi'is, Malikis

and Hanbalis, and twice according to the Hanafis and Imamis.

Hayya
'ala as-

salat -- once in the opinion of the Shafi'is, Malikis and
Hanbalis, and

twice according to the Hanafis and Imamis.

Hayya
'ala al-falah -- once in

the opinion of the Shafi'is, Malikis and Hanbalis, and twice
according to

the Hanafis and Imamis.

Hayya'ala khayr il-'amal --
twice only according to

the Imamis.

Qad qamat is-salat -- twice in the opinion
of all schools,

except The Malikis who recite it once.

Allahu akbar --
twice in the opinion

of all the schools.

La ilaha illallah -- once in the
opinion of all the

schools.

A group of Imami legists observe: It is
valid for a 'traveler'

and a person in a hurry to recite each sentence of the Adhan
& Iqama only

once.

**************************************************************************

Call for Prayer & Ablution

>From: Abbas Khan (IN%"ACDA023@SAUPM00.

BITNET")24-MAY-1993
07:05:35.

56

>

>you would do a great deal by enlightening us about your
AZZAN (call for

>prayer)

>

Call for prayer that you are wondering about, is not a basic
difference

between Shia and Sunni.

So even if I prove it for you
that the way we call

for prayer is the right one, it is not going to help you.

Because
the

origin of differences is somewhere else, that is leadership.

The
details of

call for prayer is not indicated in Quran, so we simply ask our
leadership

(Prophet and his 12 successors) to know how to call for prayer.

But let me ask you this Question: The detail of call for prayer
is not

written in Quran.

But I am wondering why don't you
accept the things that

are explicitly explained in Quran? One of them is the way you
make Wodu

(Ablution).

Quran, using WAW of ATF, clearly says that
you should rub you

feet, but you wash it.

Am I right?

Allah says:

"Wash your faces and your hands...

, rub your heads and
your feet...

"

(Quran 5:6)

Allah, exalted did not repeat the verb for "feet", and
joined "heads" and

"feet" together under one verb "Rub", using
Waw of Atf.

This is exactly

what he did for "faces" and "hands" that
came under one verb "Wash".

Would you please let us know kindly why don't you accept the
above verse

of Holy Quran?

**************************************************************************

Wodu or Ablution

>From: Wael IN%"haddara@mcmail.

cis.

mcmaster.

CA"
28-MAY-1993 00:42:01.

68

>This is the issue of wudu'.

The brother asks a
question:

Allah
said:

Rub your heads and feet.

(Quran
5:6)

>>Allah, exalted did not repeat the verb for
"feet", and joined "heads" and

>>"feet" together under one verb
"Rub", using Waw of Atf.

This is exactly

>>what he did for "faces" and "hands"
that came under one verb "Wash".

>waw al-'aTf requires that al-ma'Toof and al-ma'Toof 'alaih
share

>the same status in i'rab ie if the ma'Toof ( in this case
heads) has a

>kasra, the ma'Toof 'alaih should also have a kasra.

In
this case, the

>ma'Toof has a kasra, but the word feet has a fatHa
indicating that

>it is ma'Toofa 'ala the word wujuhakum and aydiyakum.

No! Dear brother if you are Arab then you should probably know

that the reason that 'S' in 'ruusikum' has Kasrah is because

of the 'B' at the beginning of the 'beruusikum', and nothing
else.

Moreover, when Allah uses a new verb, the old verb is already
knocked out,

and you can not come back to it, because this is A NEW SENTENCE.

There
is

no possible way to use the verb of a previous sentence, when
that sentence

has been already finished and a new sentence is started with a
new verb.

I appreciate your consideration any way.