سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب فِي الْمُؤَذِّنِ يَسْتَدِيرُ فِي أَذَانِهِChapter: The Mu’adhdhin Should Turn Around While Calling The Adhan.
Hadith 520
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا قَيْسٌ يَعْنِي ابْنَ الرَّبِيعِ . ح وحَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الْأَنْبَارِيُّ ، حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، جَمِيعًا عَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ ، عَنْ أَبِيهِ ، قَالَ : " أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَكَّةَ وَهُوَ فِي قُبَّةٍ حَمْرَاءَ مِنْ أَدَمٍ ، فَخَرَجَ بِلَالٌ فَأَذَّنَ ، فَكُنْتُ أَتَتَبَّعُ فَمَهُ هَاهُنَا وَهَاهُنَا ، قَالَ : ثُمَّ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَلَيْهِ حُلَّةٌ حَمْرَاءُ بُرُودٌ يَمَانِيَةٌ قِطْرِيٌّ ، وَقَالَ مُوسَى : قَالَ : رَأَيْتُ بِلَالًا خَرَجَ إِلَى الْأَبْطَحِ فَأَذَّنَ ، فَلَمَّا بَلَغَ حَيَّ عَلَى الصَّلَاةِ ، حَيَّ عَلَى الْفَلَاحِ ، لَوَى عُنُقَهُ يَمِينًا وَشِمَالًا وَلَمْ يَسْتَدِرْ ، ثُمَّ دَخَلَ فَأَخْرَجَ الْعَنَزَةَ " ، وَسَاقَ حَدِيثَهُ .
Abu Juhaifah reported: I came to the prophet ﷺ at Makkah; he was sitting in a tent made of leather. Then Bilal came out and called to prayer. I looked at his mouth following him this side and that side (i. e., right and left). Later at his Messenger of Allah ﷺ came out clad in a red suit, i. e, wearing the sheets of the Yemen, of the Qatri design. The version narrated by Musa has the word; “I saw Bilal going towards al-Abtah”. He then made a call to prayer. When he reached the words “ come to prayer, come to salvation”. He turned his neck right and left, respectively; he did not turn himself (with his whole body). He then entered (his house) and came out with a lancet. The narrator then reported the rest of the tradition.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
520. Commentary:
➊ It is recommended (mustahabb) for the muezzin to face the qiblah. And when he reaches «حي على الصلوة» and «حي على الفلاح», he should turn his face to the right and left sides and say these words.
➋ «حله» refers to that garment in which both the sheet (chadar) and the lower garment (tehband) are of the same material.
➌ There is a general prohibition regarding red-colored clothing. And as for what the Messenger of Allah (sallallahu alayhi wa sallam) wore, the commentators state regarding this that it had red stripes. «والله أعلم»
➍ Abtah refers to the road in Makkah that leads towards Safa and Marwah.
➎ Shaykh al-Albani rahimahullah has declared the wording of this narration, "and he did not turn his whole body," to be shaadh (irregular) or even munkar (rejected). [مفصل صحيح سنن أبو داود للألباني، حديث : نمبر 533]
From this, it is established that if the body also turns along with the turning of the neck, then there is no legal objection to it in the Shari‘ah.
➊ It is recommended (mustahabb) for the muezzin to face the qiblah. And when he reaches «حي على الصلوة» and «حي على الفلاح», he should turn his face to the right and left sides and say these words.
➋ «حله» refers to that garment in which both the sheet (chadar) and the lower garment (tehband) are of the same material.
➌ There is a general prohibition regarding red-colored clothing. And as for what the Messenger of Allah (sallallahu alayhi wa sallam) wore, the commentators state regarding this that it had red stripes. «والله أعلم»
➍ Abtah refers to the road in Makkah that leads towards Safa and Marwah.
➎ Shaykh al-Albani rahimahullah has declared the wording of this narration, "and he did not turn his whole body," to be shaadh (irregular) or even munkar (rejected). [مفصل صحيح سنن أبو داود للألباني، حديث : نمبر 533]
From this, it is established that if the body also turns along with the turning of the neck, then there is no legal objection to it in the Shari‘ah.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 520
Hafiz Muhammad Ameen
(1) It is permissible to set up a tent of red color, or of any color.
(2) "Here and there" means that when saying ḥayya 'alaṣ-ṣalāh, ḥayya 'alal-falāḥ, he would turn to the right and left, not during the entire adhan.
(3) Just as a tent can be red, likewise a building can also be red.
(2) "Here and there" means that when saying ḥayya 'alaṣ-ṣalāh, ḥayya 'alal-falāḥ, he would turn to the right and left, not during the entire adhan.
(3) Just as a tent can be red, likewise a building can also be red.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 5380
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«أَتَتَبَّعُ فَاهُ» is from the verb form “bab taf‘il.” It means that I was gazing at his face and closely observing his mouth.
«هٰهُنَا» means “to the right side.”
«وَهٰهُنَا» means “and to the left side.”
«لَوّٰي» is from «تَلْوِيَة», which is from the verb form “bab taf‘il,” meaning “he turned.”
«وَلَمْ يَسْتَدِرُ» is from «اِسْتَدَارَة». Its meaning is: to turn, i.e., he did not turn his body.
Benefits and Issues:
➊ It is Sunnah to stand facing the qiblah while giving the adhan. Likewise, it is Sunnah to turn the face to the right and left when saying «حَيَّ عَلَي الصَّلٰوةِ» and «حَيَّ عَلَي الْفَلَاحِ».
➋ There are three benefits to inserting the fingers into the ears while giving the adhan: By inserting the fingers into the ears, the voice becomes louder. In addition, if a deaf person sees the mu’adhdhin in this state, he can know that the adhan for prayer is being given. Furthermore, the mu’adhdhin is protected from the mixing of other voices.
Hadith Narrator:
(Sayyiduna Abu Juhaifah radi Allahu anhu) Abu Juhaifah is his kunyah. Wahb bin Abdullah Suwai is his name. In “Juhaifah,” the letter “jeem” has a dammah. This is a diminutive form. The “jeem” comes before the “haa.” In “Suwai,” the letter “seen” has a dammah. He is well-known as Suwai al-‘Amiri. He is counted among the young Companions (sighar sahabah). He settled in Kufa. Sayyiduna Ali radi Allahu anhu appointed him as an official over the Bayt al-Mal. He participated in all the battles alongside him. He passed away in Kufa in 74 AH.
«أَتَتَبَّعُ فَاهُ» is from the verb form “bab taf‘il.” It means that I was gazing at his face and closely observing his mouth.
«هٰهُنَا» means “to the right side.”
«وَهٰهُنَا» means “and to the left side.”
«لَوّٰي» is from «تَلْوِيَة», which is from the verb form “bab taf‘il,” meaning “he turned.”
«وَلَمْ يَسْتَدِرُ» is from «اِسْتَدَارَة». Its meaning is: to turn, i.e., he did not turn his body.
Benefits and Issues:
➊ It is Sunnah to stand facing the qiblah while giving the adhan. Likewise, it is Sunnah to turn the face to the right and left when saying «حَيَّ عَلَي الصَّلٰوةِ» and «حَيَّ عَلَي الْفَلَاحِ».
➋ There are three benefits to inserting the fingers into the ears while giving the adhan: By inserting the fingers into the ears, the voice becomes louder. In addition, if a deaf person sees the mu’adhdhin in this state, he can know that the adhan for prayer is being given. Furthermore, the mu’adhdhin is protected from the mixing of other voices.
Hadith Narrator:
(Sayyiduna Abu Juhaifah radi Allahu anhu) Abu Juhaifah is his kunyah. Wahb bin Abdullah Suwai is his name. In “Juhaifah,” the letter “jeem” has a dammah. This is a diminutive form. The “jeem” comes before the “haa.” In “Suwai,” the letter “seen” has a dammah. He is well-known as Suwai al-‘Amiri. He is counted among the young Companions (sighar sahabah). He settled in Kufa. Sayyiduna Ali radi Allahu anhu appointed him as an official over the Bayt al-Mal. He participated in all the battles alongside him. He passed away in Kufa in 74 AH.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 147
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this hadith, it is established that the noble Companions (radi Allahu anhum ajma'in) had great love for the water left over from the ablution (wudu) of the Messenger of Allah (sallallahu alayhi wa sallam), subhan Allah. It is also established that one should take care to have a sutrah (barrier) while performing prayer, whether at home or in the mosque, in the Sacred House (Baytullah) or in the desert. Anyone may pass in front of the sutrah.
From this hadith, it is established that the noble Companions (radi Allahu anhum ajma'in) had great love for the water left over from the ablution (wudu) of the Messenger of Allah (sallallahu alayhi wa sallam), subhan Allah. It is also established that one should take care to have a sutrah (barrier) while performing prayer, whether at home or in the mosque, in the Sacred House (Baytullah) or in the desert. Anyone may pass in front of the sutrah.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 915
