Taudhihul Masael [Electronic resources] نسخه متنی

TRANSLATION OF AZAN AND IQAMAH

930. If Azan and Iqamah are recited in a rythmetical way so that it becomes
music i.e. if he pronounces Azan and Iqamah like professional singers who sing
in pleasure parties to amuse the people it is unlwful and if it does not become
music it is abominable.

931. Azan is not lawful for two prayers. Firstly for afternoon ('Asr) prayers
in 'Arafat on the day of'Arafa which is the ninth of Zil Hajj and secondly for
the night prayers on the night of Eid Qurban for one who is in Mash arul Haram.
And in these two prayers the Azan is eliminated only if there is no distance
or very small distance between these prayers and the preceding ones.

932. If Azan and Iqamah has been pronounced for congre- gational prayers a person
who is offering prayers with that congregation should not pronounce Azan and
Iqamah for his own prayers.

933. If a person goes to a masjid to offer congregational prayers, but finds
that the prayers is over, it is permissible for him not to pronounce Azan and
Iqamah, so long as the rows have not broken up and the people have not dispersed.

934. If some persons are busy offering prayers at a place or their prayers has
ended only a short while ago and the rows have not yet broken up and if a person
wishes to offer prayers individually or with another congregatian which is going
to be set up soon he is excused from pronouncing Azan and Iqamah on the fulfilment
of six conditions:

(i) When prayers are being offered in a masjid. If it is not being offered in
a masjid, it is not knoivn whether a man is excused from pronouncing Azan and
Iqamah.

(ii) When Azan and Iqamah has already been recited for that prayers.

(iii) When the congregational prayers is not void.

(iv) When the prayers of the person concerned and the congregational prayers
are being offered at one place. Hence if the congregational prayers is offered
within the masjid and that person wishes to offer prayers on the roof of the
masjid it is recommended that he should pronounce Azan and Iqamah.

(v) When the prayers of the man and the congregational prayers both are offered
in prescribed time (Ada') (not the lapsed ones).

(vi) When the time for both the person's prayers and the congregational prayers
is common. For example, both of them are offer midday prayers or afternoon prayers,
or the prayers being offered by the congregation are midday prayers and the
prayers being offered by the man are the afternoon prayers, or he may he offerg
midday prayers and the congregational prayers are the afternoon prayers.

935. If the person concerned entertain doubt about the third condition out of
the conditions narrated in the foregoing article i.e. if he doubts whether or
not the congregational prayers is in order he is excused from pronouncing Azan
and Iqamah However, if he entertains doubt in his mind about any one of the
other five conditions it is recommended that he should pronounce Azan and Iqamah

936. It is recommended that if a person hears Azan or Iqamah he should also
utter in a low voice the part which he happens to hear.

937. If a person hears another person pronouncing Azan and Iqamah, (whether
he has repeated the same or not) and there is not much difference of time between
that Azan andlqamah and the prayers he is going to offer, it is permissible
for him not to pronounce Azan and Iqamah for his prayers.

938. If a man hears the Azan, pronounced by a woman, for the sake of enjoyment,
he himself is not excused from pro- nouncing Azan. On the other hand even if
his object in hearing her Azan is not enjoyment, he is not excused from pronouncing
the Azan.

939. It is necessary that the Azan and Iqamah of a congre- gational prayets
are pronounced by a man. However, if a woman pronounces Azan and Iqamah in a
congregational prayers of women it is sufficient. 940. Iqamah should be pronounced
after Azan. However, it is reliable that Iqamah should be pronounced in a standing
posture and in a state of purity from hadath by means of ablu- tion, bath or
tayammum.

941. If a person pronounces the words of Azan or Iqamah without proper order
e.g. if he says 'Hayya'alal falah' before 'Hayya alas salah' he should pronounce
Azan or Iqamah again from the place where the order has been disturbed.

942. Distance should not be allowed between Azan and Iqamah, and if so much
distance is given between them that the Azan which has been pronounced cannot
be treated to be the Azan of that Iqamah ' it is recommended that Azan be pro-
nounced once again. However, if so much distance is allowed between Azan and
Iqamah on the one hand and prayers on the other than that Azan and Iqamah cannot
be treated to be the Azan and Iqamah. It is recommended to repeat them.

943. Azan and Iqamah should be pronounced in correct Arabic. Hence, if they
are pronounced in wrong Arabic or one letter is uttered for another, or if,
for example, its English translation is pronounced it will not be correct.

944. Azan and Iqamah for a prayers should be pronounced when the time for that
prayers has set in. In case, therefore, a person pronounces them before time,
whether it be inten- tionally or due to forgetfulness, his action is void.

945. If a person doubts before pronouncing Iqamah whether or not he has pronounced
Azan he should pronounce Azan. However, if he begins pronouncing Iqamah and
then doubts whether or not he has pronounced Azan, the pronouncing of Azan is
not necessary.

946. If before pronouncing a part of Azan or Iqamah a person doubts whether
or not he has pronounced the part preceding it, he should pronounce the part
about the pronoucement of which he is doubtful. However, if he doubts while
pronouncing a part of Azan or Iqamah whether or not he has pronounced the part
preceding it, it is not necessary to pronounce that part.

947. It is recommended that while pronouncing Azan a person should stand facing
towards Qibla and should have performed ablutions or taken ceremonial bath.
He should place his hands on his ears and raise his voice. Furthermore, he should
pause for a while between the reatals of different sentences and should not
talk with anyone during the recital of Azan

948. It is recommended that at the time of pronouncing Iqamah the body of the
person concerned should be motionless and he should pronounce it with a lower
voice as compared with Azan. He should not make the sentences stick to each
other,but should not also give as much gap between the sen- tences of Iqamah
as he gives between the sentences of Azan

949. It is recommended that between the Azan and Iqamah a man should take a
step forward, or should sit down for a while, or perform prostration, or recite
the name of Allah, or make a supplication, or become quiet for some time, or
talk, or offer two units of prayers. However, talking between the Azan and Iqamah
of dawn prayers, or offering prayers between the Azan and Iqamah of dusk prayers
is not recommended.

950. It is recommended that a person who is appointed to pronounoe Azan is a
just person ('Adil) and punctual and his voice is loud and he should pronounce
Azan from an elevated place.