سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب مَا يَقُولُ إِذَا سَمِعَ الْمُؤَذِّنَChapter: What Should Be Said When One Hears The Mu’adhdhin.
Hadith 522
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ الْقَعْنَبِيُّ ، عَنْ مَالِكٍ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عَطَاءِ بْنِ يَزِيدَ اللَّيْثِيِّ ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " إِذَا سَمِعْتُمُ النِّدَاءَ فَقُولُوا مِثْلَ مَا يَقُولُ الْمُؤَذِّنُ " .
Abu Saeed Al-Khudri reported the Messenger of Allah ﷺ as saying: When you hear the Adhan, you should repeat the same words as the Muadhdhin pronounces.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, respond with the very words of the muezzin, except for "Hayya ‘ala as-salah" and "Hayya ‘ala al-falah," in response to which one should say "La hawla wa la quwwata illa billah," as will be mentioned ahead.
That is, respond with the very words of the muezzin, except for "Hayya ‘ala as-salah" and "Hayya ‘ala al-falah," in response to which one should say "La hawla wa la quwwata illa billah," as will be mentioned ahead.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 611
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Regarding the formulation of chapter headings, Imam Bukhari rahimahullah’s method is that when there is a strong difference in narrations or among jurists, he does not state any clear, definitive position of his own in the heading.
Since there are various types of narrations regarding the response to the adhan (call to prayer), some ahadith indicate that the exact words of the mu’adhdhin should be repeated in response to the adhan, while other narrations indicate that at the time of “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” one should say “La hawla wa la quwwata illa billah.”
In view of these narrations, there is a difference of opinion among the scholars of the ummah.
Some say that the narrations regarding repeating the exact words of the mu’adhdhin in response are general, and the narrations in which the recitation of “La hawla wa la quwwata illa billah” is mentioned are detailed; therefore, according to the principle, the general should be interpreted in light of the detailed, and instead of repeating the exact words of the mu’adhdhin at “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” the words “La hawla wa la quwwata illa billah” should be said. Meanwhile, some scholars hold the position that throughout the entire adhan, the words of the mu’adhdhin should be repeated in response.
In reality, when there are different narrations regarding a matter, sometimes the difference is contradictory—meaning that acting upon one is permissible and the other is impermissible—and sometimes the difference is of variety (ikhtilaf tanawwu’).
In the case of variety, sometimes it is permissible to act upon any of the narrations (takheer), meaning that for practice, one may choose any one of them, and sometimes it is possible to combine them, meaning that both can be acted upon simultaneously.
(2)
Regarding the response to the adhan, three possibilities exist:
➊ The exact words uttered by the mu’adhdhin are repeated.
➋ At “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” “La hawla wa la quwwata illa billah” is recited, and the rest of the words are repeated as the mu’adhdhin says them.
➌ At “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” both the same words are repeated and “La hawla wa la quwwata illa billah” is also recited.
The majority of jurists have adopted the second opinion.
This is also apparent from Imam Bukhari rahimahullah’s style of narration, because he first mentions the hadith of Abu Sa’id, which is general, and then after that brings the hadith of Mu’awiyah, which is detailed, so that the detail in the latter clarifies the generality of the former. Thus, in the hadith narrated from Umar ibn al-Khattab radi Allahu anhu, it is clarified that the Messenger of Allah sallallahu alayhi wa sallam said:
“When the mu’adhdhin says ‘Allahu Akbar, Allahu Akbar’ and one of you responds with ‘Allahu Akbar, Allahu Akbar,’ then the mu’adhdhin says ‘Ashhadu an la ilaha illa Allah,’ and the responder says ‘Ashhadu an la ilaha illa Allah,’ then he says ‘Ashhadu anna Muhammadan Rasul Allah,’ and the responder says ‘Ashhadu anna Muhammadan Rasul Allah,’ then when he says ‘Hayya ‘ala as-salah,’ the responder says ‘La hawla wa la quwwata illa billah,’ then when he says ‘Hayya ‘ala al-falah,’ the responder says ‘La hawla wa la quwwata illa billah,’ then the mu’adhdhin says ‘Allahu Akbar, Allahu Akbar,’ and the responder says ‘Allahu Akbar, Allahu Akbar,’ and finally, when the mu’adhdhin says ‘La ilaha illa Allah,’ the responder says ‘La ilaha illa Allah.’ If he says these words of response with a sincere heart, he will surely enter Paradise.”
(Sahih Muslim, Kitab al-Salat, Hadith: 850(385))
From this detailed narration, it is understood that when responding to the adhan, the second method should be adopted.
(1)
Regarding the formulation of chapter headings, Imam Bukhari rahimahullah’s method is that when there is a strong difference in narrations or among jurists, he does not state any clear, definitive position of his own in the heading.
Since there are various types of narrations regarding the response to the adhan (call to prayer), some ahadith indicate that the exact words of the mu’adhdhin should be repeated in response to the adhan, while other narrations indicate that at the time of “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” one should say “La hawla wa la quwwata illa billah.”
In view of these narrations, there is a difference of opinion among the scholars of the ummah.
Some say that the narrations regarding repeating the exact words of the mu’adhdhin in response are general, and the narrations in which the recitation of “La hawla wa la quwwata illa billah” is mentioned are detailed; therefore, according to the principle, the general should be interpreted in light of the detailed, and instead of repeating the exact words of the mu’adhdhin at “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” the words “La hawla wa la quwwata illa billah” should be said. Meanwhile, some scholars hold the position that throughout the entire adhan, the words of the mu’adhdhin should be repeated in response.
In reality, when there are different narrations regarding a matter, sometimes the difference is contradictory—meaning that acting upon one is permissible and the other is impermissible—and sometimes the difference is of variety (ikhtilaf tanawwu’).
In the case of variety, sometimes it is permissible to act upon any of the narrations (takheer), meaning that for practice, one may choose any one of them, and sometimes it is possible to combine them, meaning that both can be acted upon simultaneously.
(2)
Regarding the response to the adhan, three possibilities exist:
➊ The exact words uttered by the mu’adhdhin are repeated.
➋ At “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” “La hawla wa la quwwata illa billah” is recited, and the rest of the words are repeated as the mu’adhdhin says them.
➌ At “Hayya ‘ala as-salah” and “Hayya ‘ala al-falah,” both the same words are repeated and “La hawla wa la quwwata illa billah” is also recited.
The majority of jurists have adopted the second opinion.
This is also apparent from Imam Bukhari rahimahullah’s style of narration, because he first mentions the hadith of Abu Sa’id, which is general, and then after that brings the hadith of Mu’awiyah, which is detailed, so that the detail in the latter clarifies the generality of the former. Thus, in the hadith narrated from Umar ibn al-Khattab radi Allahu anhu, it is clarified that the Messenger of Allah sallallahu alayhi wa sallam said:
“When the mu’adhdhin says ‘Allahu Akbar, Allahu Akbar’ and one of you responds with ‘Allahu Akbar, Allahu Akbar,’ then the mu’adhdhin says ‘Ashhadu an la ilaha illa Allah,’ and the responder says ‘Ashhadu an la ilaha illa Allah,’ then he says ‘Ashhadu anna Muhammadan Rasul Allah,’ and the responder says ‘Ashhadu anna Muhammadan Rasul Allah,’ then when he says ‘Hayya ‘ala as-salah,’ the responder says ‘La hawla wa la quwwata illa billah,’ then when he says ‘Hayya ‘ala al-falah,’ the responder says ‘La hawla wa la quwwata illa billah,’ then the mu’adhdhin says ‘Allahu Akbar, Allahu Akbar,’ and the responder says ‘Allahu Akbar, Allahu Akbar,’ and finally, when the mu’adhdhin says ‘La ilaha illa Allah,’ the responder says ‘La ilaha illa Allah.’ If he says these words of response with a sincere heart, he will surely enter Paradise.”
(Sahih Muslim, Kitab al-Salat, Hadith: 850(385))
From this detailed narration, it is understood that when responding to the adhan, the second method should be adopted.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 611
Shaykh Abdus Salam Bhutvi
Benefits:
➊ From this hadith, it is understood that upon hearing the adhan (call to prayer), one should respond to it. Nowadays, people generally continue talking during the adhan or remain so engrossed in their work that they do not pay any attention to the adhan, nor do they respond to it. However, the correct practice is to stop talking, listen to the adhan, and respond to it as it is being called. If, for some reason, one is unable to respond simultaneously, then one should respond afterwards. If someone is reciting the Qur’an, even then, he should stop the recitation and respond, because responding to the adhan is a command, whereas ordinary Qur’an recitation is not being done due to any specific command. Yes! If one is performing prayer (salah), then it is not permissible to respond verbally to the adhan, or to the «الحمد لله» of someone who sneezes, or to the greeting (salam) of someone who enters, because the Messenger of Allah (sallallahu alayhi wa sallam) said: «إِنَّ فِي الصَّلَاةِ لَشُغْلا» [بخاري، باب لا يرد السلام فى الصلاة: 1214] “Indeed, there is great preoccupation in prayer.” If one is engaged in relieving oneself, then one should respond afterwards. If there are multiple adhans, then at the very least, one must respond to the first adhan; if one is able to respond to the subsequent adhans, there is reward in doing so, otherwise it is not obligatory—just as prayer is obligatory only once.
➋ In this hadith, it is commanded to repeat the same phrase in response to each phrase of the adhan. However, from the following hadith, it is understood that in response to «حَيَّ علَى الصَّلَاةِ», one should say «لاَ حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ», because the response to the takbir (Allahu Akbar) and the two testimonies (shahadatayn) is to repeat those same words, but in response to the mu’adhdhin’s «حَيَّ عَلَي الصَّلَاةِ» (“Come to prayer”), it would be pointless to simply say, “Come to prayer.” Therefore, when you respond with «لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ», it means that the invitation to come to prayer and success is accepted, but this can only be accomplished with the ability and help granted by Allah, Most High. However, in response to «الصلاة خير مِنَ النَّوْمِ», the same phrase should be said, because nothing else has been prescribed as a response to it.
➊ From this hadith, it is understood that upon hearing the adhan (call to prayer), one should respond to it. Nowadays, people generally continue talking during the adhan or remain so engrossed in their work that they do not pay any attention to the adhan, nor do they respond to it. However, the correct practice is to stop talking, listen to the adhan, and respond to it as it is being called. If, for some reason, one is unable to respond simultaneously, then one should respond afterwards. If someone is reciting the Qur’an, even then, he should stop the recitation and respond, because responding to the adhan is a command, whereas ordinary Qur’an recitation is not being done due to any specific command. Yes! If one is performing prayer (salah), then it is not permissible to respond verbally to the adhan, or to the «الحمد لله» of someone who sneezes, or to the greeting (salam) of someone who enters, because the Messenger of Allah (sallallahu alayhi wa sallam) said: «إِنَّ فِي الصَّلَاةِ لَشُغْلا» [بخاري، باب لا يرد السلام فى الصلاة: 1214] “Indeed, there is great preoccupation in prayer.” If one is engaged in relieving oneself, then one should respond afterwards. If there are multiple adhans, then at the very least, one must respond to the first adhan; if one is able to respond to the subsequent adhans, there is reward in doing so, otherwise it is not obligatory—just as prayer is obligatory only once.
➋ In this hadith, it is commanded to repeat the same phrase in response to each phrase of the adhan. However, from the following hadith, it is understood that in response to «حَيَّ علَى الصَّلَاةِ», one should say «لاَ حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ», because the response to the takbir (Allahu Akbar) and the two testimonies (shahadatayn) is to repeat those same words, but in response to the mu’adhdhin’s «حَيَّ عَلَي الصَّلَاةِ» (“Come to prayer”), it would be pointless to simply say, “Come to prayer.” Therefore, when you respond with «لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ», it means that the invitation to come to prayer and success is accepted, but this can only be accomplished with the ability and help granted by Allah, Most High. However, in response to «الصلاة خير مِنَ النَّوْمِ», the same phrase should be said, because nothing else has been prescribed as a response to it.
Source: Fath al-Salam bi Sharh Sahih al-Bukhari al-Imam, Page: 611
Hafiz Imran Ayyub Lahori
Replying to the Iqamah
Replying to the iqamah is legislated, as it is narrated from Abu Sa'id al-Khudri radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: «إذا النداء فقولوا مثل ما يقول المؤذن» "When you hear the call, say as the mu'adhdhin says."
[بخارى 611، كتاب الاذان: باب ما يقول إذا سمع المنادى، مسلم 383]
In this hadith, the word «نداء» includes both the adhan and the iqamah, and from «مثل ما يقول المؤذن» it is understood that in response to the «قد قامت الصلاة», the same words will be repeated. Also, the hadith in which it is mentioned to say «اقامها الله وأدامها» in response to «قد قامت الصلاة» is weak; in it, it is stated that when Bilal radi Allahu anhu, while saying the iqamah, said «قد قامت الصلاة», the Prophet sallallahu alayhi wa sallam said «آقامها الله وأدامها».
[ضعيف: ضعيف أبو داود 104، إرواء الغليل 241، أبو داود 528، كتاب الصلاة: باب ما يقول إذا سمع الإقامة، بيهقى 411/1، الحلية لأبي نعيم 81/7]
Hafiz Ibn Hajar rahimahullah has declared it weak, [تلخيص الحبير 378/1]
In its chain of narration is Shahr ibn Hawshab, a narrator about whom there is criticism. [ميزان الاعتدال 283/2، تهذيب التهذيب 369/4]
In its chain of narration is another narrator, a man from the people of al-Sham, who is unknown, and Muhammad ibn Thabit al-Abdi is also weak. [ميزان الاعتدال 495/3، تهذيب التهذيب 85/9]
(Shaykh Ibn Jibrin rahimahullah) The hadith with «أقامها الله وأدامها» is weak. [الفتاوى الإسلاميه 327/1]
Replying to the iqamah is legislated, as it is narrated from Abu Sa'id al-Khudri radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: «إذا النداء فقولوا مثل ما يقول المؤذن» "When you hear the call, say as the mu'adhdhin says."
[بخارى 611، كتاب الاذان: باب ما يقول إذا سمع المنادى، مسلم 383]
In this hadith, the word «نداء» includes both the adhan and the iqamah, and from «مثل ما يقول المؤذن» it is understood that in response to the «قد قامت الصلاة», the same words will be repeated. Also, the hadith in which it is mentioned to say «اقامها الله وأدامها» in response to «قد قامت الصلاة» is weak; in it, it is stated that when Bilal radi Allahu anhu, while saying the iqamah, said «قد قامت الصلاة», the Prophet sallallahu alayhi wa sallam said «آقامها الله وأدامها».
[ضعيف: ضعيف أبو داود 104، إرواء الغليل 241، أبو داود 528، كتاب الصلاة: باب ما يقول إذا سمع الإقامة، بيهقى 411/1، الحلية لأبي نعيم 81/7]
Hafiz Ibn Hajar rahimahullah has declared it weak, [تلخيص الحبير 378/1]
In its chain of narration is Shahr ibn Hawshab, a narrator about whom there is criticism. [ميزان الاعتدال 283/2، تهذيب التهذيب 369/4]
In its chain of narration is another narrator, a man from the people of al-Sham, who is unknown, and Muhammad ibn Thabit al-Abdi is also weak. [ميزان الاعتدال 495/3، تهذيب التهذيب 85/9]
(Shaykh Ibn Jibrin rahimahullah) The hadith with «أقامها الله وأدامها» is weak. [الفتاوى الإسلاميه 327/1]
Source: Fiqh al-Hadith, Volume One, Page: 334
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
In the narration of Umar radi Allahu anhu, the authentication of which has been done by Muslim, the words ((Siwā al-ḥay‘alatayn fa-yaqūlu: Lā ḥawla wa lā quwwata illā billāh)) appear, meaning: “Except for (ḥayya ‘alaṣ-ṣalāh) and (ḥayya ‘alal-falāḥ), for these he should say (lā ḥawla wa lā quwwata illā billāh).” From this it is understood that the words ‘ḥayya ‘alaṣ-ṣalāh’ and ‘ḥayya ‘alal-falāḥ’ are excluded from this ruling. In response to these two phrases, the listener should say (lā ḥawla wa lā quwwata illā billāh).
1:
In the narration of Umar radi Allahu anhu, the authentication of which has been done by Muslim, the words ((Siwā al-ḥay‘alatayn fa-yaqūlu: Lā ḥawla wa lā quwwata illā billāh)) appear, meaning: “Except for (ḥayya ‘alaṣ-ṣalāh) and (ḥayya ‘alal-falāḥ), for these he should say (lā ḥawla wa lā quwwata illā billāh).” From this it is understood that the words ‘ḥayya ‘alaṣ-ṣalāh’ and ‘ḥayya ‘alal-falāḥ’ are excluded from this ruling. In response to these two phrases, the listener should say (lā ḥawla wa lā quwwata illā billāh).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 208
Hafiz Muhammad Ameen
674. Commentary:
➊ Is responding to the call of the muezzin (mu’adhdhin) recommended (mustahabb) or obligatory (wajib)? The majority hold it to be recommended. Their evidence is the hadith in Sahih Muslim in which, when the muezzin said “Allahu Akbar,” the Prophet (sallallahu alayhi wa sallam) said: “This is upon the natural disposition (fitrah),” and when the testimony of faith (shahadatayn) was proclaimed, he said: “You have come out of the Fire.” [صحیح مسلم ، الصلاة ، حدیث : 382] According to them, the Prophet (sallallahu alayhi wa sallam) uttered these words here instead of responding (with the same phrases); had he responded, it would certainly have been transmitted. Therefore, this is evidence for non-obligation. However, some other scholars are of the opinion that it is obligatory, because the apparent meaning of the ahadith is just that, and furthermore, there is no explicit indication diverting from obligation, and the absence of mention of something does not necessitate its non-obligation. The same applies here: that is, this hadith does not state that the Prophet (sallallahu alayhi wa sallam) did not respond; it is possible that he both responded and uttered these words, and the narrator, for the sake of brevity, mentioned the additional benefit contained in the hadith and omitted the response due to its general notoriety, as narrators sometimes do. And Allah knows best. For further details, see: [فتح الباري : 110/2]
➋ It is better and more virtuous to respond to the adhan phrase by phrase as it is being called; however, out of necessity, it may also be done at the end of the adhan. And Allah knows best.
➌ In response to all the phrases, the same words should be repeated, except in reply to «حيَّ على الصَّلاةِ ، حيَّ على الفلاحِ», to which «لا حولَ ولا قوةَ إلا باللهِ» (“Avoiding sin and doing good is not possible without Allah’s enablement”) should be said. This is explicitly stated in the ahadith. In some narrations, in response to «الصلاةُ خيرٌ مِنَ النومِ», the words «صدقتَ وبررتَ» are mentioned, but this is not established, so the original phrases should be said. For details, see the introduction of the book.
➊ Is responding to the call of the muezzin (mu’adhdhin) recommended (mustahabb) or obligatory (wajib)? The majority hold it to be recommended. Their evidence is the hadith in Sahih Muslim in which, when the muezzin said “Allahu Akbar,” the Prophet (sallallahu alayhi wa sallam) said: “This is upon the natural disposition (fitrah),” and when the testimony of faith (shahadatayn) was proclaimed, he said: “You have come out of the Fire.” [صحیح مسلم ، الصلاة ، حدیث : 382] According to them, the Prophet (sallallahu alayhi wa sallam) uttered these words here instead of responding (with the same phrases); had he responded, it would certainly have been transmitted. Therefore, this is evidence for non-obligation. However, some other scholars are of the opinion that it is obligatory, because the apparent meaning of the ahadith is just that, and furthermore, there is no explicit indication diverting from obligation, and the absence of mention of something does not necessitate its non-obligation. The same applies here: that is, this hadith does not state that the Prophet (sallallahu alayhi wa sallam) did not respond; it is possible that he both responded and uttered these words, and the narrator, for the sake of brevity, mentioned the additional benefit contained in the hadith and omitted the response due to its general notoriety, as narrators sometimes do. And Allah knows best. For further details, see: [فتح الباري : 110/2]
➋ It is better and more virtuous to respond to the adhan phrase by phrase as it is being called; however, out of necessity, it may also be done at the end of the adhan. And Allah knows best.
➌ In response to all the phrases, the same words should be repeated, except in reply to «حيَّ على الصَّلاةِ ، حيَّ على الفلاحِ», to which «لا حولَ ولا قوةَ إلا باللهِ» (“Avoiding sin and doing good is not possible without Allah’s enablement”) should be said. This is explicitly stated in the ahadith. In some narrations, in response to «الصلاةُ خيرٌ مِنَ النومِ», the words «صدقتَ وبررتَ» are mentioned, but this is not established, so the original phrases should be said. For details, see the introduction of the book.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 674
Maulana Ataullah Sajid
Benefit:
The meaning is that when the muezzin says (Allahu Akbar, Allahu Akbar), then upon hearing this, the listener should also say (Allahu Akbar, Allahu Akbar).
In the same way, after every phrase, he should continue to respond.
This does not mean that after the muezzin has finished, the listener should repeat the entire adhan. See: (Sahih Muslim, Kitab al-Salat, Chapter: The Recommendation to Say What the Muezzin Says for Whoever Hears, Hadith: 385)
The meaning is that when the muezzin says (Allahu Akbar, Allahu Akbar), then upon hearing this, the listener should also say (Allahu Akbar, Allahu Akbar).
In the same way, after every phrase, he should continue to respond.
This does not mean that after the muezzin has finished, the listener should repeat the entire adhan. See: (Sahih Muslim, Kitab al-Salat, Chapter: The Recommendation to Say What the Muezzin Says for Whoever Hears, Hadith: 385)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 720
Shaykh Safi ur-Rahman Mubarakpuri
Benefits and Issues:
➊ This hadith proves that just as the muezzin recites the words of the adhan, the listener should also repeat them accordingly. And this response is legislated in every state, whether a person is pure or impure; however, if one is engaged in relieving oneself or similar activities, then giving the response is not permissible.
➋ In response to «حَيَّ عَلٰي الصَّلَاة، حَيَّ عَلٰي الْفَلَاح», one should say «لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله».
➌ In the narration where it is mentioned that you should say as the muezzin says, this command is general, and the command to say «لَا حَوْل وَ لَا قُوَّةَ اِلَّا بِالله» in response to «حَيَّ عَلٰي الصَّلَاة، حَيَّ عَلَي الْفَلَاح» is specific. And it is an established principle that the specific is given precedence over the general, and the restricted over the absolute. According to the majority of scholars, this is what is considered Sunnah.
➊ This hadith proves that just as the muezzin recites the words of the adhan, the listener should also repeat them accordingly. And this response is legislated in every state, whether a person is pure or impure; however, if one is engaged in relieving oneself or similar activities, then giving the response is not permissible.
➋ In response to «حَيَّ عَلٰي الصَّلَاة، حَيَّ عَلٰي الْفَلَاح», one should say «لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله».
➌ In the narration where it is mentioned that you should say as the muezzin says, this command is general, and the command to say «لَا حَوْل وَ لَا قُوَّةَ اِلَّا بِالله» in response to «حَيَّ عَلٰي الصَّلَاة، حَيَّ عَلَي الْفَلَاح» is specific. And it is an established principle that the specific is given precedence over the general, and the restricted over the absolute. According to the majority of scholars, this is what is considered Sunnah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 153
Hafiz Zubair Ali Zai
Hadith Authentication:
[وأخرجه البخاري 611، ومسلم 383، من حديث مالك به]
Jurisprudential Understanding
➊ The Messenger of Allah sallallahu alayhi wa sallam said: When the muezzin says «الله اكبر، الله اكبر», then each one of you should say «الله اكبر، الله اكبر»; then when the muezzin says «اشهد ان لا الٰه الا الله», he should also say «اشهد ان لا الٰه الا الله»; then when the muezzin says «اشهد ان محمداً رسول الله», he should also say «اشهد ان محمداً رسول الله»; then when the muezzin says «حي على الصلوٰة», he should say «لا حول ولا قوة الا بالله»; then when the muezzin says «حي على الفلاح», he should say «لا حول ولا قوة الا بالله»; then when the muezzin says «الله اكبر، الله اكبر», he should also say «الله اكبر، الله اكبر»; then when the muezzin says «لا اله الا الله», he should also say (with a truthful heart) «لا اله الا الله»; he will enter Paradise. [صحیح مسلم 385/12]
➋ If the one responding, after saying «اشهد ان محمداً رسول الله», sends blessings (salawat) upon the Prophet according to general evidences, there is no harm in it; and if he suffices with the prescribed responses and then sends blessings at the end, this is better, because sending blessings specifically during the adhan is not established.
➌ After the adhan, recite the prescribed salawat and say: «اللهم رب هذه الدعوة التامة و الصلاة القائمة آت محمدان الوسيلة والفضيلة وابعثه مقاما محمودان الذى وعدته» “O Allah! Lord of this complete call and the established prayer! Grant Muhammad (sallallahu alayhi wa sallam) the means (al-wasilah) and virtue, and grant him the praiseworthy station which You have promised him.” Whoever recites this, the Noble Prophet sallallahu alayhi wa sallam will intercede for him on the Day of Resurrection by Allah’s permission. See: [صحيح بخاري 614، وصحيح مسلم 11/384]
➍ The generality of this hadith proves that for the iqamah and for “al-salatu khayrun min al-nawm,” the response should be the same as what the muezzin recites.
➎ If there are many adhans given, then responding to the first adhan of the people of truth is sufficient. «والله اعلم»
➏ Kissing the thumbs or saying the words of «صدقت و بررت» during the adhan is not established from the Noble Prophet sallallahu alayhi wa sallam, the noble Companions radi Allahu anhum, or the Tabi‘in rahimahumullah.
➐ Whoever recites the aforementioned words along with the adhan and then supplicates, his supplication (insha’Allah) will be accepted. See: [سنن ابي داؤد 524 وسنده حسن]
[وأخرجه البخاري 611، ومسلم 383، من حديث مالك به]
Jurisprudential Understanding
➊ The Messenger of Allah sallallahu alayhi wa sallam said: When the muezzin says «الله اكبر، الله اكبر», then each one of you should say «الله اكبر، الله اكبر»; then when the muezzin says «اشهد ان لا الٰه الا الله», he should also say «اشهد ان لا الٰه الا الله»; then when the muezzin says «اشهد ان محمداً رسول الله», he should also say «اشهد ان محمداً رسول الله»; then when the muezzin says «حي على الصلوٰة», he should say «لا حول ولا قوة الا بالله»; then when the muezzin says «حي على الفلاح», he should say «لا حول ولا قوة الا بالله»; then when the muezzin says «الله اكبر، الله اكبر», he should also say «الله اكبر، الله اكبر»; then when the muezzin says «لا اله الا الله», he should also say (with a truthful heart) «لا اله الا الله»; he will enter Paradise. [صحیح مسلم 385/12]
➋ If the one responding, after saying «اشهد ان محمداً رسول الله», sends blessings (salawat) upon the Prophet according to general evidences, there is no harm in it; and if he suffices with the prescribed responses and then sends blessings at the end, this is better, because sending blessings specifically during the adhan is not established.
➌ After the adhan, recite the prescribed salawat and say: «اللهم رب هذه الدعوة التامة و الصلاة القائمة آت محمدان الوسيلة والفضيلة وابعثه مقاما محمودان الذى وعدته» “O Allah! Lord of this complete call and the established prayer! Grant Muhammad (sallallahu alayhi wa sallam) the means (al-wasilah) and virtue, and grant him the praiseworthy station which You have promised him.” Whoever recites this, the Noble Prophet sallallahu alayhi wa sallam will intercede for him on the Day of Resurrection by Allah’s permission. See: [صحيح بخاري 614، وصحيح مسلم 11/384]
➍ The generality of this hadith proves that for the iqamah and for “al-salatu khayrun min al-nawm,” the response should be the same as what the muezzin recites.
➎ If there are many adhans given, then responding to the first adhan of the people of truth is sufficient. «والله اعلم»
➏ Kissing the thumbs or saying the words of «صدقت و بررت» during the adhan is not established from the Noble Prophet sallallahu alayhi wa sallam, the noble Companions radi Allahu anhum, or the Tabi‘in rahimahumullah.
➐ Whoever recites the aforementioned words along with the adhan and then supplicates, his supplication (insha’Allah) will be accepted. See: [سنن ابي داؤد 524 وسنده حسن]
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 77
