Abu Dawud

630. Commentary: In the previous chapter, the words of the adhan were mentioned as being said twice each, and in this narration, the shahadatayn, i.e., «أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ», are mentioned as being said four times. In reality, there are two methods of adhan: one is that, and the other is this one with tarji‘ (repetition). Both are permissible. The first method is narrated from Hazrat Bilal radi Allahu anhu, and the second from Hazrat Abu Mahdhurah radi Allahu anhu.

The "Tarji‘" (i.e., double) Adhan is legislated.
By "Tarji‘" Adhan is meant such an Adhan in which the testimony of faith (shahadatayn) is repeated twice: the first two times in a low voice, and the second two times in a somewhat louder voice. This Adhan was taught by the Messenger of Allah (sallallahu alayhi wa sallam) to Abu Mahdhurah (radi Allahu anhu).
[مسلم 379، كتاب الصلاة: باب صفة الأذان، ترمذى 176، ابن ماجة 701]
(The majority, al-Shafi‘i rahimahullah, Ahmad rahimahullah, Malik rahimahullah) The Tarji‘ Adhan is recommended (mustahabb). (Their evidence is the hadith of Abu Mahdhurah radi Allahu anhu.)
(Abu Hanifah rahimahullah) This Adhan is not recommended. (He says that since the hadith of Abdullah ibn Zayd radi Allahu anhu does not mention it, it is not legislated. However, the hadith of Abu Mahdhurah radi Allahu anhu is from after the Battle of Hunayn in 8 AH, while the hadith of Abdullah ibn Zayd radi Allahu anhu is from the first year of Hijrah. Therefore, the addition found in the hadith of Abu Mahdhurah radi Allahu anhu should certainly be accepted.)
[شرح المهذب 104/3، الهداية 41/1، سبل السلام 166/1 - 168، المبسوط 128/1]
Those who do not consider this Adhan recommended also think that since Abu Mahdhurah radi Allahu anhu, from whom the Tarji‘ in Adhan is established, was being taught, the Prophet (sallallahu alayhi wa sallam) instructed him to say the shahadatayn in a low and subdued voice the first time, and in a louder voice the second time.
The answer to this is that Abu Mahdhurah radi Allahu anhu remained the appointed mu’adhdhin in Makkah until his death, which occurred in the year fifty-nine (59) AH. During this period, the Companions and Followers (Tabi‘in) continued to hear his Tarji‘ Adhan, and during the Hajj seasons, large numbers of Muslims from various regions also heard this Adhan, yet not a single objection to it has been reported. If this had been contrary to the Sunnah, all these people would not have allowed this error to persist. [تحفة الأحوذي 597/1-598]
(Preferred view) The view of the majority is prevalent.
(Ibn al-Qayyim rahimahullah) Both the Tarji‘ and non-Tarji‘ forms of Adhan are Sunnah. [زاد المعاد 389/2]
(Nawawi rahimahullah) Tarji‘ in Adhan is established and legislated. [شرح مسلم 317/2]
(Shawkani rahimahullah) Tarji‘ in Adhan is permissible. [السيل الجرار 203/1]
(Amir San‘ani rahimahullah) The hadith of Abu Mahdhurah radi Allahu anhu contains an addition of Tarji‘ over the hadith of Abdullah ibn Zayd radi Allahu anhu, and the addition of a trustworthy narrator is accepted. [سبل السلام 251/1]

631. Commentary: The nineteen (19) phrases of the adhan are as follows: "Allahu Akbar" four times, the two testimonies (shahadatayn) each four times, "Hayya 'ala as-salah" twice, "Hayya 'ala al-falah" twice, "Allahu Akbar" twice, and "La ilaha illa Allah" once. The iqamah consists of seventeen phrases in such a way that the two testimonies are recited twice each instead of four times, and "Qad qamati as-salah" is recited twice; the remaining phrases are as in the adhan. From this detail, it is understood that at the beginning of the adhan, "Allahu Akbar" is recited four times, not two times as might be mistakenly inferred from the previous narration. Tarji' is that the words of the two testimonies are first recited twice in a low voice, and then twice in a loud voice. The rest of the adhan is recited in a loud voice. It should be noted that this detail pertains only to the adhan and iqamah of Abu Mahdhurah radi Allahu anhu. For further details regarding the words of the adhan and iqamah, see the introduction of this very book.

632. Commentary: This is the call to prayer (adhan) that the Messenger of Allah (sallallahu alayhi wa sallam) taught to Abu Mahdhurah (radi Allahu anhu) on the occasion of the conquest of Makkah. It is called the adhan with tarji‘ (repetition). Despite the authentic narrations, the Hanafis neither accept nor practice the adhan with tarji‘; rather, they offer various interpretations of this hadith, such as: Abu Mahdhurah (radi Allahu anhu) did not understand. When the Prophet (sallallahu alayhi wa sallam) was teaching him the adhan, he repeated the two testimonies (shahadatayn) just as a teacher repeats a difficult word several times—not with the intention of repetition, but to make it understood. Similarly, the Prophet (sallallahu alayhi wa sallam) repeated it because Abu Mahdhurah was a new Muslim, so to firmly establish the oneness of Allah and the Messengership in his mind, he repeated it. Abu Mahdhurah (radi Allahu anhu) thought perhaps this repetition was part of the adhan. Or, he first recited the shahadatayn in a low voice out of shyness, and the Prophet (sallallahu alayhi wa sallam) said: Recite it again in a loud voice, and Abu Mahdhurah (radi Allahu anhu) thought that the method was to first recite the shahadatayn softly, then loudly, etc. However, a person with an unbiased mind would find these interpretations laughable: that the very Companion whom the Messenger of Allah (sallallahu alayhi wa sallam) was teaching did not understand correctly, while those who came several centuries later did understand. Furthermore, Abu Mahdhurah (radi Allahu anhu) continued to give this adhan from the conquest of Makkah until the end of the Prophet’s (sallallahu alayhi wa sallam) life, and then during the era of the Rightly Guided Caliphs. The days of the Farewell Pilgrimage (Hajjat al-Wada‘) are also included, when the Prophet (sallallahu alayhi wa sallam) and thousands of Companions were present in Makkah. It is astonishing that the Messenger of Allah (sallallahu alayhi wa sallam), the noble Companions, and later the Rightly Guided Caliphs could not notice this “mistake,” but those who came several centuries later did. How astonishing! The reality is that the adhan with repetition (tarji‘) and the single (non-repetitive) iqamah (the one of Bilal, radi Allahu anhu) are both absolutely authentic. The Hanafis deny them only under the influence of blind following (taqlid), and this is one of the harms of taqlid.

Fiqh of the Hadith:
This hadith has been declared “authentic” (sahih) by Imam Ibn Khuzaymah [379] and Imam Ibn Hibban [1680] rahimahumallah.

In this hadith, there is mention of the Messenger of Allah sallallahu alayhi wa sallam giving silver for calling the adhan.

Imam Abu Bakr Ahmad ibn Husayn al-Bayhaqi rahimahullah [384۔ 458ھ] has used this hadith as evidence for the permissibility of giving a wage to the mu’adhdhin (caller to prayer). [السنن الكبريٰ:631/1، دارالكتب العلمية، بيروت، 2003ء]

Perhaps someone may disagree with this reasoning and consider the silver given by the Messenger of Allah sallallahu alayhi wa sallam as a gesture to win the heart (ta’lif al-qalb), but in light of explicit proofs, there remains no doubt regarding the permissibility of a wage for calling the adhan.

It should be noted that the hadith from which some people have deduced the impermissibility and prohibition of taking a wage for religious duties—by appointing a mu’adhdhin without a wage—has been interpreted by the predecessors of the ummah and the jurists of Islam as indicating dislike (karahah), not prohibition (hurmah), because there is not even an indication of prohibition in it.

Observe that hadith and, in this regard, the understanding of the predecessors of the ummah: [سنن ابی داود:531]

633. Commentary:

➊ This is a detailed narration which goes against the interpretation presented by the Hanafis. Can it be imagined that the Messenger of Allah (sallallahu alayhi wa sallam) would appoint as a muezzin (caller to prayer) a person who had not even properly understood the adhan (call to prayer)? “If disbelief arises from the Ka‘bah, then where will Islam remain?”

➋ In the books of hadith and other books of jurisprudence, wherever the adhan is mentioned, it always begins with these very words. Nowhere will you find the adhan beginning with «الصلاة و السلام عليك يا سيدي يا رسول الله صلى الله عليه وسلم». Those who begin the adhan with these self-invented words are openly opposing the command of the Messenger (sallallahu alayhi wa sallam) and the practice of the Companions (radi Allahu anhum). Regarding such people, the statement of Allah, the Exalted, is: «فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ» [النور 63 : 24]

“Those who oppose the command of the Messenger (sallallahu alayhi wa sallam) should beware lest a trial afflict them (in this world) or a painful punishment (in the Hereafter) befalls them.”

Can a mu’adhdhin be given a wage for calling the adhan?
➊ It is narrated from Uthman bin Abi al-As radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «واتــخــذ مـؤذنـا لا يأخذ على أذانه اجرا» “Appoint as mu’adhdhin one who does not take a wage for the adhan.”
[صحيح: صحيح أبو داود 497، كتاب الصلاة: باب أخذ الأجرة على التأذين، أبو داود 531، ترمذي 209، أحمد 21/4، نسائي 23/2، ابن ماجة 714، ابن خزيمة 1608]
➋ It is narrated from Abu Mahdhurah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam taught me the adhan, so I called the adhan «تم اعطاني نم حين قضيت التأذين صرة فيها شيئ من الفضة» “Then when I completed the adhan, he sallallahu alayhi wa sallam gave me a pouch in which there was something of silver.”
[حسن: صحيح نسائي 613، كتاب الاذان: باب كيف الاذان، نسالى 633، أحمد 409/3، ابن حيان 1680]
These two hadiths are reconciled as follows:
(Shawkani rahimahullah) Undoubtedly, a wage is unlawful when it is stipulated as a condition, but if something is given without being asked for (then it is permissible). [نيل الأوطار 528/1]
(Abdur Rahman Mubarakpuri rahimahullah) There is no doubt that the aforementioned reconciliation by Imam Shawkani rahimahullah is extremely fine and preferable. [تحفة الأحوزي 645/1]
The jurists of Islam have differed on this issue.
(Abu Hanifah rahimahullah) It is unlawful to receive a wage for the adhan and iqamah when it is stipulated as a condition.
(Malik rahimahullah) There is no harm in taking a wage.
(Shafi’i rahimahullah) I prefer that the mu’adhdhins call the adhan voluntarily.
[تحفة الأحوزى 645/1، نيل الأوطار 527/1، الأم للشافعي 64/2]
(Khattabi rahimahullah) For the mu’adhdhin, taking a wage for the adhan is disliked (makruh). [معالم السنن 156/1]
(Ibn al-Arabi rahimahullah) The more correct view is that it is permissible to take a wage. [عارضة الأحوذي 12/2-13]
(Abdur Rahman Mubarakpuri rahimahullah) The view of the majority is prevalent (i.e., that taking a wage is disliked). [تحفة الأحوذى 645/1]
(Ibn Hazm rahimahullah) It is not permissible to take a wage for the adhan; if a person calls the adhan only for the wage, then his adhan is not valid. However, if the ruler gives him something as a good deed, then it is permissible. [المحلى 182/1]
(Preferred view) Such a mu’adhdhin should be appointed who does not take a wage for calling the adhan, as is mentioned in the hadith. But if such a person is not available, then it is also permissible to appoint a mu’adhdhin on a wage, because appointing a mu’adhdhin is extremely necessary for informing about the prayer times, and if the mu’adhdhin has no other means of livelihood except the adhan, then for him to take a wage and for giving him a wage is not only permissible but necessary. However, the aspect of dislike (karahah) in taking a wage for the adhan by the mu’adhdhin remains, as this is the position of Imam Khattabi rahimahullah and most scholars.

634. Commentary:

➊ This same point is mentioned in the original chain of narration as well; however, in that version, there is no explicit mention of hearing (sama‘) and narration (tahdith), whereas here, the explicit mention of hearing is present. Other than this, there is no difference.

➋ This narration is also the same as the previous narration. There are some differences in the details, which can be reconciled by combining both.

➌ “The first call to prayer (adhan) of the morning”—by this is meant the adhan of Fajr itself. It is called “first” in relation to the iqamah; as if the iqamah is the second adhan. This hadith clearly establishes that the words «الصَّلَاةُ خَيْرٌ مِنْ النَّوْمِ» in the morning adhan are authentically from the Messenger of Allah (sallallahu alayhi wa sallam), and not an addition by Umar (radi Allahu anhu) as is claimed by the Shia. For further details, see the introduction of this very book.

➍ In the previous narration, the mention of giving a pouch is also present. This pouch was not a wage for the adhan, because the appointment for the adhan took place after this. Rather, it was given as a means of winning the hearts of the new Muslims, just as the Prophet (sallallahu alayhi wa sallam) gave large gifts from the spoils of Hunayn to the new Muslims.

Hadith Footnote:
Vocabulary of the Hadith:
(1)
Hayya:
Come,
Be present.
(2)
Al-Falah:
Salvation and success, or continuity and permanence.

Benefits and Issues:
In the narration of Abu Mahdhurah, there is tarji‘ (repetition), that the words of testimony (shahadah) are first said twice in a low voice, then repeated in a loud voice. This is the position of Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the hadith scholars, and this narration was taught in 3 AH, long after the adhan of Abdullah ibn Zayd radi Allahu anhu, which is why this practice is followed in the two Harams. Imam Abu Hanifah rahimahullah does not hold the view of tarji‘.

In this hadith of Muslim,
“Allahu Akbar, Allahu Akbar” occurs twice, so Imam Malik rahimahullah holds the view that at the beginning of the adhan, “Allahu Akbar, Allahu Akbar” should be said only twice. However, according to Qadi ‘Iyad, in some manuscripts of Sahih Muslim, it is written to say “Allahu Akbar” four times. In some other books as well, in the narration of Abu Mahdhurah radi Allahu anhu, “Allahu Akbar” is to be said four times. Although Imam Khattabi has interpreted this to mean that “Allahu Akbar, Allahu Akbar” are to be joined and said in a single breath, thus making it one phrase, so “Allahu Akbar” in this way is also said twice.

The Hanafis have interpreted the adhan of Abu Mahdhurah by saying that since he was a disbeliever (at the time), the words of testimony were made to be repeated to firmly establish them in his heart. But the question is: he continued to give the adhan with tarji‘ in Makkah Mukarramah always—why did the Prophet sallallahu alayhi wa sallam not prohibit him? Furthermore, how is it that no Companion realized that the Prophet sallallahu alayhi wa sallam had him repeat these words only to firmly establish the testimony, and that this was not part of the adhan? They continued to give the adhan in this manner until the end, and no Companion ever drew their attention to this.

As for the fact that Bilal radi Allahu anhu used to give the adhan in Madinah without tarji‘, the reason is that this way of giving the adhan is also correct, so why is it objected to? And his takbir was also single, as is established by authentic narration. Why is his takbir overlooked? And in the narrations of Anas radi Allahu anhu, there is even the command to say the takbir singly, and this command was given by the Messenger of Allah sallallahu alayhi wa sallam himself.

Commentary:
1:
These are nineteen words with tarji‘ (repetition).
This hadith is an explicit text regarding the sunnah status of tarji‘ in the call to prayer (adhan).

502. Commentary:
The final sentence of the narration is for the clarification that there is some slight difference of opinion regarding the memorization (hifz) of Hammam ibn Yahya. However, this hadith is also found in his book "Juz’ Hadith Abi Mahdhurah" in the same manner. Therefore, it is reliable, and thus no objection remains.

Issues Regarding Adhan and Iqamah

➊ The commonly known method of Adhan is as follows:

«اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الْفَلَاحِ، حَيَّ عَلَي الْفَلَاحِ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، لاَ إِلٰهَ إِلاَّ اللهُ.»

Translation: Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. I bear witness that there is no deity worthy of worship except Allah, I bear witness that there is no deity worthy of worship except Allah. I bear witness that Muhammad (sallallahu alayhi wa sallam) is the Messenger of Allah, I bear witness that Muhammad (sallallahu alayhi wa sallam) is the Messenger of Allah. Come to prayer, come to prayer. Come to success, come to success. Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship except Allah.

[سنن ابي داود: 499 وسنده حسن، و صححه الترمذي: 189، وابن خزيمه: 371، وابن حبان الاحسان: 1677]

➋ After the aforementioned Adhan, the words of Iqamah (the call to establish prayer) are as follows:

«اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الْفَلَاحِ، قَدْ قَامَتِ الصَّلٰوةُ، قَدْ قَامَتِ الصَّلٰوةُ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، لاَ إِلٰهَ إِلاَّ اللهُ.»

[سنن ابي داود: 499 وسنده حسن، و صححه الترمذي: 189، وابن خزيمه: 371، وابن حبان الاحسان: 1677]

The translation of «قَدْ قَامَتِ الصَّلٰوةُ» is: “Indeed, the prayer has been established.”

➌ The second method of Adhan, which is established from the Messenger of Allah (sallallahu alayhi wa sallam):

«اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الْفَلَاحِ، حَيَّ عَلَي الْفَلَاحِ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، لاَ إِلٰهَ إِلاَّ اللهُ.»

[سنن ابي داود:502 وسنده صحيح]

After the aforementioned Adhan, the method of Iqamah is as follows:

«اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَن لاَّ إِلٰهَ إِلاَّ اللهُ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الصَّلٰوةِ، حَيَّ عَلَي الْفَلَاحِ، حَيَّ عَلَي الْفَلَاحِ، قَدْ قَامَتِ الصَّلٰوةُ قَدْ قَامَتِ الصَّلٰوةُ، اَللّٰهُ أَكْبَرُ اللهُ أَكْبَرُ، لاَ إِلٰهَ إِلاَّ اللهُ.»

[سنن ابي داود: 502 وسنده صحيح]

➍ There is no evidence in any authentic hadith for reciting the Iqamah mentioned in point 3 together with the method of Adhan mentioned in point 1.

For details, see my book: Anwar al-Sunan fi Tahqiq Athar al-Sunan.

➎ After the appearance of true dawn (Subh Sadiq), it is established from the Messenger of Allah (sallallahu alayhi wa sallam) to say the following words after “Hayya ‘ala al-falah” in the first Adhan of Fajr:

«اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ، اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ»

Translation: Prayer is better than sleep, prayer is better than sleep.

[صحيح ابن خزيمه: 385 وسنده حسن و حسنه النووي فى خلاصة الأحكام 1/ 286 ح 810، عثمان بن السائب الجمحي المكي و أبوه صدوقان و ثقهما بن حبان و ابن خزيمة]

Some people of the present era and of the worst generations have claimed that “these words of taswib are in the Adhan of the night (!) and not in the Adhan of the morning,” whereas this hasan li-dhatihi hadith from Sahih Ibn Khuzaymah cuts the root of their claim.

Sayyiduna Anas bin Malik (radi Allahu anhu) said:

The Sunnah is that when the mu’adhdhin says «حَيَّ عَلَي الْفَلَاحِ» in the Fajr Adhan, he should say «اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ، اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْمِ» twice. Al-kh.

[سنن الدار قطني 1/ 243 ح 933 وسنده صحيح وقال البيهقي 1/ 423: ’’وهو اسناد صحيح‘‘ ورواه ابن خزيمه فى صحيحه: 386 مختصراً]

➏ When the mu’adhdhin calls the Adhan, it is Sunnah to respond to it (in a low voice).

Just as the mu’adhdhin says, you should also say the same, except at «حَيَّ عَلَي الصَّلٰوةِ» and «حَيَّ عَلَي الْفَلَاحِ», at these two places recite «لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ». See [صحيح مسلم 385]

It is not explicitly established to respond to the Iqamah (the second Adhan).

If someone, by analogy with the Adhan, responds to it, then he should respond in the same way as he responds to the Adhan.

Note that it is not established to recite the words of «أقامها الله و أدامها» in response to the Iqamah. See [سنن ابي داود بتحقيقي: 528، وسنده ضعيف]

➐ After the Adhan, recite the Ibrahimic Salat (Salat al-Ibrahimiyyah) and supplicate with the following du’a:

«اَللّٰهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلٰوةِ الْقَائِمَةِ، آتِ مُحَمَّدًا - الْوَسِيْلَةَ وَالْفَضِيْلَةَ وَابْعَثْهٗ مَقَامًا مَّحْمُوْدًا - الَّذِيْ وَعَدْتَّهٗ.»

Translation: O Lord of this perfect call and established prayer! Grant Muhammad (sallallahu alayhi wa sallam) the means (the best place in Paradise) and virtue, and grant him the praiseworthy station which You have promised him. [صحيح بخاري: 614]

➑ If the Adhan has already been given, it is not necessary to give it again.

Once, due to some excuse, Sayyiduna Abdullah bin Mas’ud (radi Allahu anhu) prayed at his home, and he neither ordered the Adhan nor the Iqamah. See [صحيح مسلم 534، دارالسلام: 1191]

That is, he led the prayer without Adhan and Iqamah.

Sayyiduna Abdullah bin Umar (radi Allahu anhu) during travel (for regular prayers) would only say the Iqamah. See [الموطأ 1/ 73 ح 155، وسند ه صحيح، الاتحاف الباسم: 198]

If there is no fear of discord or severe disagreement, then repeating the Adhan is also permissible.

……… Original Article ………

For the original article, see Tahqiqi wa Ilmi Maqalat (Volume 3, pages 72 to 74) by Shaykh Hafiz Zubair Ali Zai rahimahullah.

If the adhan is with tarji‘ (19 words), then the iqamah is with doubled phrases (17 words). See: [سنن ابي داود 502 اور آثار السنن 237، 238]

All the narrations in which the general adhan and doubled iqamah are mentioned are weak, for example, the narration in Musannaf Ibn Abi Shaybah (1/331, second edition vol. 1 p. 203, hadith 2118) in which it is stated: “Then he gave the iqamah just as he gave the adhan.”

This narration is weak due to the ‘an‘anah of al-A‘mash (a mudallis). See my book: Anwar al-Sunan fi Tahqiq Athar al-Sunan (233).

Therefore, to call this chain authentic is incorrect.

The method of adhan and iqamah practiced by the Deobandis is not found in any authentic hadith. Perhaps for this reason, Zahur Ahmad presented the evidence for his adhan from the book Salat al-Rasul (p. 153, 154) by Hakim Muhammad Sadiq Sialkoti (Ahl al-Hadith). Also see: [تحقيقي مقالات ج2 ص148]

... See the original article ...

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam) vol. 2 p. 77

500. Commentary:
➊ Abu Mahdhurah radi Allahu anhu is the second muezzin of the Messenger of Allah sallallahu alayhi wa sallam, whom the Prophet sallallahu alayhi wa sallam taught the call to prayer (adhan) at his request, and this incident took place on the return from the Battle of Hunayn.
➋ In this adhan, the testimony of faith (kalimat al-shahadah) is recited twice, so it is called the preferred adhan (adhān tarjeeh).
➌ The preferred adhan (adhān tarjeeh) is Sunnah, and Abu Mahdhurah radi Allahu anhu was appointed as the muezzin in Makkah. After him, his descendants also held this position and continued to call the adhan in the same manner. The suspicion held by some people is meaningless and baseless—that Abu Mahdhurah radi Allahu anhu, due to being a new Muslim, kept his voice low on the words of testimony, so the Prophet sallallahu alayhi wa sallam ordered him to repeat them loudly.
➍ In the Fajr adhan, saying «الصلوة خير من النوم» is Sunnah and is the teaching of the Messenger of Allah sallallahu alayhi wa sallam.
➎ From the adhans of Bilal radi Allahu anhu and Abu Mahdhurah radi Allahu anhu, it is established that there are no words before the adhan—even «أعوذ بالله من الشيطان الرجيم» or «بسم الله الرحمٰن الرحيم» are not to be said. Similarly, at the end, after «لا إله إلا الله», there is also no «محمد رسول الله صلى الله عليه وسلم», as some simple-minded muezzins do. The innovators (mubtadi‘īn) and the Rawafid have added many things to the words of the adhan for which there is no basis in the Shari‘ah.

1: It is narrated from Sayyiduna Abu Mahdhurah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam taught him the adhan, and in this narration it is also mentioned that the Prophet sallallahu alayhi wa sallam said: «الصلٰوة خير من النوم، الصلٰوةخير من النوم ّ فى الأولي من الصبح» In the first (adhan) of the morning, say «الصلوٰة خير من النوم» twice. [صحيح ابن خزيمه:385، وسنده حسن/ باب التثويب فى أذان الفجر]

The narrator of this hadith, Uthman bin as-Sa'ib, is truthful and his hadith is hasan (good). Both Ibn Khuzaymah and Ibn Hibban have declared him trustworthy, and when the trustworthiness (thiqah) of a narrator is established by a trustworthy, non-lenient hadith scholar or by two scholars, then it is incorrect to call him unknown (majhul) or not well-known (ghayr ma'ruf).

Uthman's father, as-Sa'ib al-Jumahi al-Makki, has also been declared trustworthy by Ibn Khuzaymah and Ibn Hibban, therefore he too is truthful and his hadith is hasan. Umm Abd al-Malik bint Abi Mahdhurah has also made complete corroboration (mutaba'ah tammah) of him, and the rest of the chain is authentic, therefore this hadith is hasan li-dhatihi (good in itself).

2: Sayyiduna Anas bin Malik radi Allahu anhu said: «من السنة إذا قال المؤذن فى أذان الفجر حي على الفلاح قال: الصلوٰة خير من النوم، الصلوٰة خير من النوم» It is from the Sunnah that when the mu'adhdhin says «حي على الفلاح» in the adhan of Fajr, he should say «الصلوٰة خير من النوم» twice. [السنن الكبريٰ للبيهقي: 1/ 423 وقال:’’وهوإسناد صحيح‘‘،صحيح ابن خزيمه بتحقيقي:386 وسنده صحيح]

When a Companion uses the word "Sunnah," it is considered a marfu' (attributed to the Prophet) hadith. See [اختصار علوم الحديث مترجم اردو ص 34 قسم: 8، اور كتبِ اصول الحديث]

From these two authentic hadiths, it is established that saying «الصلوٰة خير من النوم» twice in the first adhan of the morning is proven from the Messenger of Allah sallallahu alayhi wa sallam.

Note: There are two adhans in the morning: one is the adhan of Fajr after true dawn (subh sadiq), the other is the iqamah.

The Messenger of Allah sallallahu alayhi wa sallam, in the hadith "bayna kulli adhanayn" (between every two adhans), has also referred to the iqamah as adhan. For the hadith, see [صحيح بخاري: 624، صحيح مسلم: 838، 1940]

Of these two adhans (adhan of Fajr and iqamah), the words «الصلوٰة خير من النوم» are established only in the first adhan, not in the second.

Shaykh al-Albani rahimahullah made a very strange mistake in this issue: he considered the adhan of the night (for suhur or tahajjud) as the morning adhan, and claimed that «الصلوٰة خير من النوم» should not be recited in the adhan of Fajr, but should be recited in the adhan of the night. However, calling the adhan of the night the morning adhan is incorrect. It is narrated from Sayyiduna Abdullah bin Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «إن بلالاً يؤذن بليل» Verily, Bilal gives the adhan at night. [صحيح بخاري:622۔623باب الاذان قبل الفجر، صحيح مسلم:1092، 2536]

In this hadith, it is explicitly stated regarding the adhan of tahajjud or suhur in Ramadan that it is the adhan of the night. Therefore, for al-Albani rahimahullah to consider it the adhan of Fajr is a very great mistake, and the fundamental reason for this mistake is that he did not take the understanding of this hadith from the pious predecessors (salaf salihin), but rather from a very late scholar from Yemen. To close one's eyes to the fiqh of hadith presented by Hafiz Ibn Khuzaymah, Hafiz Bayhaqi, Allamah Tahawi, and others, and to accept the understanding of the latecomers after the best generations and the era of hadith compilation, is absolutely not correct. And perhaps this is why Shaykh Aminullah Peshawari hafizahullah has written: «وإن قول الشيخ الباني حفظه الله رحمه الله ضعيف فى هذه المسئلة» And in this issue, the statement of Shaykh al-Albani hafizahullah (rahimahullah) is weak. [فتاويٰ الدين الخالص ج 3 ص 225]

As for the narration regarding Sayyiduna Umar bin Khattab radi Allahu anhu in which it is mentioned that he said regarding «الصلوٰة خير من النوم»: Include these words in the morning adhan. [موطا امام مالك ج 1 ص 72 ح 151، مشكوٰة المصابيح بتحقيقي: 652]
This narration is from the "balaghat" (unattributed reports) in the Muwatta and is without a chain, and a narration without a chain is rejected.

In Musannaf Ibn Abi Shaybah (1/208, hadith 21159), there is a narration of this meaning whose narrator Isma'il (??) is unknown (majhul).

In Sunan al-Daraqutni, there is a narration that Sayyiduna Umar radi Allahu anhu said to his mu'adhdhin: When you reach "hayya 'ala al-falah" in the adhan of Fajr, then (after that) say «الصلاة خير من النوم» twice. (1/243, hadith 935)

This narration has two chains:

1: The chain of Sufyan al-Thawri (mudallis) from Muhammad bin 'Ajlan (mudallis) from Nafi'.

This is weak due to the "an" (unclear transmission) of two mudallis narrators.

2: 'Abdullah bin 'Umar al-'Umari from Nafi'.

This narration is hasan (good) due to 'Abdullah bin 'Umar al-'Umari from Nafi', and all narrations of al-'Umari mentioned here from anyone other than Nafi' are weak and rejected, because the majority of hadith scholars have declared him weak.

From this hasan narration, it is only established that Sayyiduna Umar radi Allahu anhu instructed his mu'adhdhin in order to teach him a religious matter, not that he added anything to the adhan.

Such a small matter has been turned into a legend by certain "friends."

For the original article, see the monthly al-Hadith Hazro (issue 104, pp. 14–16).

Commentary:
(1)
Some individuals have said that the repetition (tarji‘) in the call to prayer (adhan) is due to a misunderstanding on the part of Abu Mahdhurah radi Allahu anhu.
They claim that the Messenger of Allah sallallahu alayhi wa sallam repeated the testimony of faith (shahadatayn) so that the oneness of Allah (tawhid) and the messengership would become firmly rooted in the heart.
Abu Mahdhurah radi Allahu anhu mistakenly understood that this was the actual method of the adhan.
However, the statement of these individuals is not correct, because if one were to deny the repetition (tarji‘) based on such hypothetical possibilities, then another person could also claim that the original phrases are to be said only once (as is done in the single version of the iqamah),
and that the words were repeated merely to instill the concept of tawhid.
It is evident that no one holds this view.
Furthermore, if Abu Mahdhurah radi Allahu anhu had been giving the adhan incorrectly during the lifetime of the Messenger of Allah sallallahu alayhi wa sallam, then Allah the Exalted would have informed the Prophet sallallahu alayhi wa sallam through revelation, and the Prophet sallallahu alayhi wa sallam would have conveyed this ruling to him.

(2)
The Hanafis accept the iqamah (second call to prayer) as narrated by Abu Mahdhurah radi Allahu anhu and act upon it, yet they abandon the adhan mentioned in the same hadith and refuse to accept it. From this, it becomes apparent that, according to the Hanafis, only that hadith or that portion of a hadith is considered valid which conforms to the statement of their Imam.
May Allah protect us from this.

Lexical Explanation:
«عَلَّمَهُ الْأَذَانُ» «عَلَّمَ» is derived from ta‘leem (instruction). This refers to the incident in which it is mentioned that Sayyiduna Abu Mahdhurah radi Allahu anhu was personally taught the adhan by the Prophet sallallahu alayhi wa sallam, as Sayyiduna Abu Mahdhurah radi Allahu anhu himself narrates: After the conquest of Makkah, we set out from Makkah with ten companions to go towards Hunayn. When these young men heard the adhan, in order to mock and ridicule the Muslims, they also began to imitate the adhan. The Prophet sallallahu alayhi wa sallam said: “I have heard a melodious adhan from one of these people.” Then he sent someone to call us to him, and had each of us recite the adhan individually before him. I was the last person to recite the adhan. When he heard my adhan, he called me to him, seated me before him, passed his blessed hand over my forehead, and supplicated for blessing three times. Then he said: “Go and stand by the Masjid al-Haram and call the adhan.” I said: O Messenger of Allah! First teach me the adhan. Then he narrated the hadith of the adhan.

«فَذَكَرَ فِيهِ التَّرْجِيعَ» In this, Abu Mahdhurah radi Allahu anhu also mentioned tarji‘, that is, repeating the testimony of faith (kalimat al-shahadatayn) twice each. The majority of scholars have deduced from this the legitimacy of the adhan with tarji‘ (the double adhan), and this is such an established fact that there is no room for denial.

«فَذَكَرُوهُ» They (the five) have mentioned it at the beginning of the adhan.

«مُرَبَّعًا» That is, the mention of saying the takbir four times. «مُرَبَّعًا» is from «تربيع», which means four times. The author of al-Subul, the commentator of Bulugh al-Maram, has said that this phrase (i.e., takbir four times) has been narrated by trustworthy narrators, therefore it is preserved. (The version with takbir twice is anomalous.)

Benefits and Issues:
➊ The aforementioned hadith is evidence that at the beginning of the adhan, saying “Allahu Akbar” four times, not two, is correct.
➋ For the adhan, a mu’adhdhin should be chosen whose voice is good and loud. In this regard, there is evidence for holding a competition for the selection of the mu’adhdhin.