sitifatimah84
New Member
:salam2:
May all the sis n bro are well n in the best of health n iman.
I just got to realized and observed that there are many of us
that may have overlooked the adab when hearing the azan. recently, i
noticed that many tend to continue to carry out their own activity
(eg chit-chatting nor matter where, office n etc) eventough azan is
pronounced:astag:. it is sad that we tend to take it simple. this has been
posted last time in TTI, but just want to attach it as a reminder for everyone
(including me).
If you hear the Azan you must listen and respond to the call of Allah. Many people, even those with Islamic knowledge continue talking while the Azan is being called.
This is rude, since those hearing the Azan should listen to it and quit speech, study and even Quran recitation. Solemnly they should repeat the words of the Azan and reflect on the words of this highest call. We should listen to the Azan, whether we are at home, office, shop, or attending a lesson, even if it is a religious lesson.
Imam Al-Kasani in Badaiu Al-Sanaei' said: 'Those hearing the Azan or Iqama should not talk. Even if reading Quran or doing other noble things, everything should be stopped to listen and respond to the Azan'.The Azan is the food of the soul nourishing it with faith and elevation. Do not forgo your share of it. Teach this to your children and friends. Al-Bukhari narrated a Hadith by Abu Saeed Al-Khudri that the Prophet, peace be upon him, said: 'If you heard the call say like what the Muezzin is saying.' In another Hadith reported by Jaber that the Prophet said 'He deserves my help on the day of judgment who said when hearing Azan: O' Allah, the Lord of this perfect call and imminent prayer, please award Mohammad the help, nobility, and the desired status you promised him.'
Imam Abdul Razaq narrated in his Musanaf that Ibn Juraig said: 'I was told that people used to listen to Azan like they would listen to recitation of Quran. They would repeat after the Muezzin. If he said: come to prayer, they will say: with the help and power of Allah. If he said: come to the good deed, they will say: with the will of Allah.
there are Hadiths that command us to repeat the words of the Adhan after the muezzin, as a Mustahabb or encouraged deed.
Some people neglect this fact, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allah, then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen.
One of these Hadiths is that narrated by Imam Muslim in his Sahih (No. 384) from `Amr ibn Al-`As (may Allah be pleased with him), who said that he heard the Prophet, peace and blessings be upon him, say: “When any one of you hears the muezzin, let him say the like of what he says, then send blessings on me, for whoever sends blessings on me, Allah will send blessings tenfold on him. Then ask Allah to grant me Al-Wasilah, for it is a status in Paradise that only one of Allah’s slaves will attain, and I hope that I will be this one. Whoever asks for Al-Wasilah for me, will be granted my intercession for him.”
As for greeting each other with Salam and shaking hands, there is nothing wrong with this, for these are acts of obedience to Allah. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.
If one is on the phone,he should get off the phone and tell the person that he will ring back later and grab these GREAT rewards for repeating the Azaan and afterwards reciting the dua.
Dua's between azaan and Iqaamah are readily accepted so this should be the time to make as much dua as possible and refrai from idle talk.
Just repeat the Adhan when he is able to even if one missed half way. Allah understands and will reward you according to your intentions.
Fiqh of Adhan and Iqama when Praying Alone
Sayyiduna Uqba ibn Amir (may Allah be pleased with him) relates that I heard the Messenger of Allah (Allah bless him & give him peace) say: “Your Lord, the Exalted, is pleased with a shepherd of goats at the peak of a mountain, who makes the call to prayer (gives the Adhan) and offers prayer. Allah, the Exalted, says, “Look at this servant of mine; he gives the Adhan and Iqama for prayer out of fear for me. I have forgiven my slave and entered him into Paradise.” (Sunan Abi Dawud no: 1196, Sunan Nasa’i no: 665 and Musnad Ahmad 4/157)
Sayyiduna Malik ibn al-Huwayrith (may Allah be pleased with him) says that two men came to the Messenger of Allah (Allah bless him & give him peace), wanting to travel. So the Messenger of Allah (Allah bless him & give him peace) said: “When you set out, give the Adhan and the Iqama and then the oldest of you should be the Imam.” (Sahih al-Bukhari no: 604)
Sayyiduna Salman al-Farisi (may Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said: “If a man is in a deserted land and the time of prayer arrives, thus he performs ablution (wudhu); and if he does not find water he performs the dry ablution (tayammum). If he gives the Iqama [and offers prayer], his two angels offer prayer with him, and if he gives the Adhan and Iqama, an army of Allah pray behind him - the two sides of which is not visible [due to it’s sheer number].” (Musannaf Abd al-Razzaq no: 1955 and Al-Mu’jam al-Kabir of Tabarani 6/249)
The follower (tabi’i), Tawus (Allah be pleased with him) says: “When a man [who is alone] offers prayer with Iqama, his two angels pray with him. And when he gives the Adhan and Iqama, many angels offer prayer with him.” (Musannaf Abd al-Razzaq no: 1952. Similar statements have been recorded in the same chapter of the Al-Musannaf from Abdullah ibn Umar, Mak’hul and Sa’id ibn al-Masayyab, may Allah be pleased with them all).
It is stated in the renowned Hanafi Fiqh primer, Nur al-Idah:
It is an emphasized (mu’akkada) Sunna to give both the Adhan and Iqama for obligatory prayers (fara’idh), even when praying alone, whether for current prayers or make-up prayers, whether on journey or at home, for men. It is [prohibitively] disliked for women to give both the Adhan and Iqama. (See: Shurunbulali, Maraqi al-Falah Sharh Nur al-Idha, P: 194-195)
It is stated in another Hanafi Fiqh primer, Kanz al-Daqa’iq:
It is [prohibitively] disliked for a traveller to omit both the Adhan and Iqama, but not for the one praying alone at home within a town [where Adhan and Iqama have been given in the local Mosque]… (Kashf al-Haqa’iq Sharh Kanz al-Daqa’iq, 1/39)
Based on the above Hadiths and based on the above and other similar texts found in classical Hanafi works, there are few scenarios to the situation at hand:
1) For a non-traveller; when praying alone at home or elsewhere, if he is not in the vicinity of a Mosque where the Adhan and Iqama have been given, then it is an emphasized Sunna to give both. As such, it is prohibitively disliked (makruh tahrim) to omit both the Adhan and Iqama. However, if he were to merely omit the Adhan and not the Iqama, then it is not disliked. On the contrary, if he were to omit the Iqama but give the Adhan, then it is disliked.
The reason for this, as explained by Imam Ibn Abidin in light of the Hadiths quoted above, is that the objective of Adhan is not restricted to calling others for prayer; but rather, the objective includes proclaiming the name of Allah and his religion in the lands, and reminding the slaves of Allah consisting of human and Jinn of this.
2) For a non-traveller; when praying alone at home or elsewhere, if he is in the vicinity of a Mosque where the Adhan and Iqama have been given, then it is recommended (not emphasized Sunna) to give both the Adhan and Iqama. As such, it is not disliked to omit both. Sayyiduna Abdullah ibn Mas’ud (may Allah be pleased with him) is reported to have said: “The Adhan of the vicinity is enough for us (adhan al-hay yakfina).” One should, however, try and at least give the Iqama.
3) For a traveller, it is an emphasized Sunna to give both the Adhan and Iqama. As such, it is prohibitively disliked (makruh tahrim) to omit both. However, if he were to merely omit the Adhan and not the Iqama, then it is not disliked. On the contrary, if he were to omit the Iqama but give the Adhan, then it is disliked.
Finally, two points are worth considering:
Firstly, both Adhan and Iqama are Sunnas for men only, and not women, rather it is disliked for women to give Adhan and Iqama, as reported from Ibn Umar, Anas and others (Allah be pleased with them). The reason for this is that Adhan and Iqama are from the Sunnas of congregation, and the basis of men’s prayer is that it is performed in congregation; thus, when they pray alone, they perform it as the congregational prayer. The basis of women’s prayer, however, is that it is performed alone, and as such, Adhan and Iqama are not Sunna for them.
Secondly, where it is prohibitively disliked (makruh tahrim) for a man to omit the Adhan and Iqama, if he were to pray without giving the Adhan and Iqama, his prayer is still valid and he is not required to repeat it. (The above details are gathered from Radd al-Muhtar ala ‘l-Durr al-Mukhtar 1/394-395, Al-Fatawa al-Hindiyya 1/54, Maraqi al-Falah Sharh Nur al-Idah with the Hashiya of Tahtawi P: 194-195, Imdad al-Fattah Sharh Nur al-Idah P: 192-193, Kashf al-Haqa’iq Sharh Kanz al-Daqa’iq with Sharh al-Wiqaya on the margins 1/39, and Umdat al-Fiqh 1/38)
(the above article from
http://seekersguidance.org/ans-blog/2009/06/17/fiqh-of-adhan-and-iqama-when-praying-alone/)
May all the sis n bro are well n in the best of health n iman.
I just got to realized and observed that there are many of us
that may have overlooked the adab when hearing the azan. recently, i
noticed that many tend to continue to carry out their own activity
(eg chit-chatting nor matter where, office n etc) eventough azan is
pronounced:astag:. it is sad that we tend to take it simple. this has been
posted last time in TTI, but just want to attach it as a reminder for everyone
(including me).
If you hear the Azan you must listen and respond to the call of Allah. Many people, even those with Islamic knowledge continue talking while the Azan is being called.
This is rude, since those hearing the Azan should listen to it and quit speech, study and even Quran recitation. Solemnly they should repeat the words of the Azan and reflect on the words of this highest call. We should listen to the Azan, whether we are at home, office, shop, or attending a lesson, even if it is a religious lesson.
Imam Al-Kasani in Badaiu Al-Sanaei' said: 'Those hearing the Azan or Iqama should not talk. Even if reading Quran or doing other noble things, everything should be stopped to listen and respond to the Azan'.The Azan is the food of the soul nourishing it with faith and elevation. Do not forgo your share of it. Teach this to your children and friends. Al-Bukhari narrated a Hadith by Abu Saeed Al-Khudri that the Prophet, peace be upon him, said: 'If you heard the call say like what the Muezzin is saying.' In another Hadith reported by Jaber that the Prophet said 'He deserves my help on the day of judgment who said when hearing Azan: O' Allah, the Lord of this perfect call and imminent prayer, please award Mohammad the help, nobility, and the desired status you promised him.'
Imam Abdul Razaq narrated in his Musanaf that Ibn Juraig said: 'I was told that people used to listen to Azan like they would listen to recitation of Quran. They would repeat after the Muezzin. If he said: come to prayer, they will say: with the help and power of Allah. If he said: come to the good deed, they will say: with the will of Allah.
there are Hadiths that command us to repeat the words of the Adhan after the muezzin, as a Mustahabb or encouraged deed.
Some people neglect this fact, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allah, then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen.
One of these Hadiths is that narrated by Imam Muslim in his Sahih (No. 384) from `Amr ibn Al-`As (may Allah be pleased with him), who said that he heard the Prophet, peace and blessings be upon him, say: “When any one of you hears the muezzin, let him say the like of what he says, then send blessings on me, for whoever sends blessings on me, Allah will send blessings tenfold on him. Then ask Allah to grant me Al-Wasilah, for it is a status in Paradise that only one of Allah’s slaves will attain, and I hope that I will be this one. Whoever asks for Al-Wasilah for me, will be granted my intercession for him.”
As for greeting each other with Salam and shaking hands, there is nothing wrong with this, for these are acts of obedience to Allah. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.
If one is on the phone,he should get off the phone and tell the person that he will ring back later and grab these GREAT rewards for repeating the Azaan and afterwards reciting the dua.
Dua's between azaan and Iqaamah are readily accepted so this should be the time to make as much dua as possible and refrai from idle talk.
Just repeat the Adhan when he is able to even if one missed half way. Allah understands and will reward you according to your intentions.
Fiqh of Adhan and Iqama when Praying Alone
Sayyiduna Uqba ibn Amir (may Allah be pleased with him) relates that I heard the Messenger of Allah (Allah bless him & give him peace) say: “Your Lord, the Exalted, is pleased with a shepherd of goats at the peak of a mountain, who makes the call to prayer (gives the Adhan) and offers prayer. Allah, the Exalted, says, “Look at this servant of mine; he gives the Adhan and Iqama for prayer out of fear for me. I have forgiven my slave and entered him into Paradise.” (Sunan Abi Dawud no: 1196, Sunan Nasa’i no: 665 and Musnad Ahmad 4/157)
Sayyiduna Malik ibn al-Huwayrith (may Allah be pleased with him) says that two men came to the Messenger of Allah (Allah bless him & give him peace), wanting to travel. So the Messenger of Allah (Allah bless him & give him peace) said: “When you set out, give the Adhan and the Iqama and then the oldest of you should be the Imam.” (Sahih al-Bukhari no: 604)
Sayyiduna Salman al-Farisi (may Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said: “If a man is in a deserted land and the time of prayer arrives, thus he performs ablution (wudhu); and if he does not find water he performs the dry ablution (tayammum). If he gives the Iqama [and offers prayer], his two angels offer prayer with him, and if he gives the Adhan and Iqama, an army of Allah pray behind him - the two sides of which is not visible [due to it’s sheer number].” (Musannaf Abd al-Razzaq no: 1955 and Al-Mu’jam al-Kabir of Tabarani 6/249)
The follower (tabi’i), Tawus (Allah be pleased with him) says: “When a man [who is alone] offers prayer with Iqama, his two angels pray with him. And when he gives the Adhan and Iqama, many angels offer prayer with him.” (Musannaf Abd al-Razzaq no: 1952. Similar statements have been recorded in the same chapter of the Al-Musannaf from Abdullah ibn Umar, Mak’hul and Sa’id ibn al-Masayyab, may Allah be pleased with them all).
It is stated in the renowned Hanafi Fiqh primer, Nur al-Idah:
It is an emphasized (mu’akkada) Sunna to give both the Adhan and Iqama for obligatory prayers (fara’idh), even when praying alone, whether for current prayers or make-up prayers, whether on journey or at home, for men. It is [prohibitively] disliked for women to give both the Adhan and Iqama. (See: Shurunbulali, Maraqi al-Falah Sharh Nur al-Idha, P: 194-195)
It is stated in another Hanafi Fiqh primer, Kanz al-Daqa’iq:
It is [prohibitively] disliked for a traveller to omit both the Adhan and Iqama, but not for the one praying alone at home within a town [where Adhan and Iqama have been given in the local Mosque]… (Kashf al-Haqa’iq Sharh Kanz al-Daqa’iq, 1/39)
Based on the above Hadiths and based on the above and other similar texts found in classical Hanafi works, there are few scenarios to the situation at hand:
1) For a non-traveller; when praying alone at home or elsewhere, if he is not in the vicinity of a Mosque where the Adhan and Iqama have been given, then it is an emphasized Sunna to give both. As such, it is prohibitively disliked (makruh tahrim) to omit both the Adhan and Iqama. However, if he were to merely omit the Adhan and not the Iqama, then it is not disliked. On the contrary, if he were to omit the Iqama but give the Adhan, then it is disliked.
The reason for this, as explained by Imam Ibn Abidin in light of the Hadiths quoted above, is that the objective of Adhan is not restricted to calling others for prayer; but rather, the objective includes proclaiming the name of Allah and his religion in the lands, and reminding the slaves of Allah consisting of human and Jinn of this.
2) For a non-traveller; when praying alone at home or elsewhere, if he is in the vicinity of a Mosque where the Adhan and Iqama have been given, then it is recommended (not emphasized Sunna) to give both the Adhan and Iqama. As such, it is not disliked to omit both. Sayyiduna Abdullah ibn Mas’ud (may Allah be pleased with him) is reported to have said: “The Adhan of the vicinity is enough for us (adhan al-hay yakfina).” One should, however, try and at least give the Iqama.
3) For a traveller, it is an emphasized Sunna to give both the Adhan and Iqama. As such, it is prohibitively disliked (makruh tahrim) to omit both. However, if he were to merely omit the Adhan and not the Iqama, then it is not disliked. On the contrary, if he were to omit the Iqama but give the Adhan, then it is disliked.
Finally, two points are worth considering:
Firstly, both Adhan and Iqama are Sunnas for men only, and not women, rather it is disliked for women to give Adhan and Iqama, as reported from Ibn Umar, Anas and others (Allah be pleased with them). The reason for this is that Adhan and Iqama are from the Sunnas of congregation, and the basis of men’s prayer is that it is performed in congregation; thus, when they pray alone, they perform it as the congregational prayer. The basis of women’s prayer, however, is that it is performed alone, and as such, Adhan and Iqama are not Sunna for them.
Secondly, where it is prohibitively disliked (makruh tahrim) for a man to omit the Adhan and Iqama, if he were to pray without giving the Adhan and Iqama, his prayer is still valid and he is not required to repeat it. (The above details are gathered from Radd al-Muhtar ala ‘l-Durr al-Mukhtar 1/394-395, Al-Fatawa al-Hindiyya 1/54, Maraqi al-Falah Sharh Nur al-Idah with the Hashiya of Tahtawi P: 194-195, Imdad al-Fattah Sharh Nur al-Idah P: 192-193, Kashf al-Haqa’iq Sharh Kanz al-Daqa’iq with Sharh al-Wiqaya on the margins 1/39, and Umdat al-Fiqh 1/38)
(the above article from
http://seekersguidance.org/ans-blog/2009/06/17/fiqh-of-adhan-and-iqama-when-praying-alone/)
