بسم الله الرحمن الرحيم

7 Jumād al-Awwal, 1445 AH (Tuesday, 21 November, 2023)

3 – [كتاب الصلاة الأول]

The First Book of Prayer[1]

Explanation of the Heading

Shaykh Muṣṭafā al-ʿAʿẓamī typed the heading only as ‘kitāb aṣ-ṣalāḥ’, and in his view, the word ‘al-awwal’ was not written by the original scribes nor present in other manuscripts. He writes in the footnotes:

كتب في الأصل بغير خط الأصل “كتاب الصلاة الأول”، ورمز على “الأول” علامة “خ” وليس هذا العنوان في ق ولا في ش.

Written in the main manuscript in another handwriting than of the original scribes is: ‘kitāb aṣ-ṣalāh al-awwal’ with a sign ‘khāʾ’ on ‘al-awwal’. This heading is not present in the manuscript of Ibn Qurqūl nor the manuscript of Muḥammad ibn Idrīs ibn al-ʿAbbās ash-Shāfiʿī.[2]

The editors of this Moroccan print acknowledged the absence of ‘al-awwal’ in most of the manuscripts and the other prints. Additionally, they affirmed that the entire heading is in minuscule handwriting in the main manuscript, but since ‘al-awwal’ is nonetheless written, they deemed it proper to add it. In the footnotes, they explain:

كتب اسم الكتاب في الأصل بحرف دقيق، غير معتاد في عناوين النسخة، وعلى (الأول) “خ”، وخلت منه (ب) و(ج) و(ش) و(م)، “وأسقط الأعظمي “الأول” ومثله عبد الباقي، ولم يثبته بشار. وأثبتناه وفق الأصل”.

The heading of this title is written in the main manuscript in minuscule handwriting – which is unusual for the headings in the manuscript – with a khāʾ on top of ‘al-awwal’. It is absent in the second main manuscript and the manuscripts of Abū Aḥmad al-Jurjānī, Muḥammad ibn Idrīs ibn al-ʿAbbās ash-Shāfiʿī and م. Aʿẓamī dropped off the ‘al-awwal’ and so did ʿAbd al-Bāqī. Bashshār also did not add it. Nonetheless, we added it in conformity with the main manuscript.[3]

Like Imām Mālik, Imām Bukhārī also headed his chapter on the ḥadīths concerning prayer as kitāb aṣ-ṣalāh. ʿAllāmah Badr ad-Dīn al-ʿAynī comments under it:

أي: هذا كتاب في بيان أحكام الصلاة.

I.e. This is a book explaining the rulings of prayer.[4]

He then elaborates on the declension of the word ‘kitāb’:

وارتفع كتاب، على أنه خبر مبتدأ محذوف كما قدرناه، ويجوز أن يكون مبتدأ محذوف الخبر، أي: ‌كتاب ‌الصلاة هذا، ويجوز أن ينتصب على تقدير: خذ ‌كتاب ‌الصلاة.

‘Kitāb’ is in the nominative case as a predicate with an omitted subject, just as we implied it. It could be a subject whose predicate is omitted, i.e. the book of prayer is this.  It could also be in the accusative case, whose implied meaning is: delve into the book of prayer.[5]

Regarding the order of placing the book on prayer after the book on purity, Ḥāfiẓ Ibn Ḥajar elucidates:

مناسبة تعقيب الطهارة بالصلاة لتقدم الشرط على المشروط والوسيلة على المقصود. 

The correlation of succeeding [the book on] purity with [the book on] prayer is because the condition precedes the stipulated act, and so does the means over the goal.[6]

Explanation of the Word: ‘Ṣalāḥ’

Literal definition

Qāḍī ʿIyāḍ presented various possibilities on the literal definition of the word ‘ṣalāh’ and its origin.

1. It is derived from supplication.

He writes:

اختلف فى اشتقاق اسمها مم هو؟ فقيل: من الدعاء الذى تشتمل عليه، وهو قول أكثر أهل العربية والفقهاء، وتسمية الدعاء صلاة معروف فى كلام العرب.

There are differences of opinion on the origin of its noun. Some said it originated from the supplications which the prayer is comprised of. It was the view of most experts in the Arabic language and the jurists. Calling supplications ‘ṣalāh’ is common in the speech of the Arabs.[7]

This is the most common meaning, as ʿAllāmah Badr ad-Dīn ʿAynī says:

ثم معنى الصلاة في اللغة الغالبة الدعاء. قال تعالى: ﴿‌وَصَلِّ ‌عَلَيۡهِمۡۖ﴾، أي: ادع لهم. وفي الحديث، في إجابة الدعوة: “وإن كان صائما فليصل”، أي: فليدع لهم بالخير والبركة.

The definition of ‘ṣalāh’ in the predominant dialect is supplication. Allāh Taʿālā said, ‘And pray for them,’[8] i.e. supplicate for them. It comes in a ḥadīth regarding supplications that are answered, ‘If he is fasting, fa ’l-yuṣalli,’ i.e. he should invoke supplication of prosperity and blessing for them.[9]

2. It is derived from the muṣallī horse, which is the horse that follows next after the leader in a race.

Qāḍī ʿIyāḍ continues:

وقيل: لأنها ثانية الشهادتين وتاليتهما، كالمصلى من السابق فى الحلبة.

Some said it is because prayer is second after the shahādah and follows it just as the horse that follows next after the leader in a race.[10]

ʿAllāmah Ibn ʿAbd al-Barr expounds on the word ‘ḥalabah’:

والحلبة: مجمع الخيل، ويقال: مجتمع الخيل، ويقال: مجتمع الناس للرهان.

‘Ḥalabah’ is many assembled horses. Some said it is the place where horses are assembled. Others said it is the place where people assemble for betting.[11]

ʿAllāmah Kurāʿ an-Naml included the word ‘muṣallī’ amongst the names by which horses are referred to. He writes the names as follows:

المجلي، والثاني: المصلي؛ سمي بذلك لأن هامته عند صلا السابق وهي مؤخر فخذه.

1. 1. 1. ‘Al-mujallī’.
      2. ‘Al-muṣallī’; it was called such since the upper main part of its head is by the ‘ṣalā’ of the leader, which is the back side of its thighs.[12]

Qāḍī ʿIyāḍ explains:

وقيل: بل لأنه متتبع فعل النبى -صلى الله عليه وسلم- كالمصلى مع السابق، ولعل هذا فى أول شرع الصلاة وائتمامهم فيها بالنبى -صلى الله عليه وسلم-، لكن هذا يضعف فى تسميتها فى حقه -صلى الله عليه وسلم- وهو السابق.

Some said because the person in prayer follows the action of the Prophet ﷺ step by step just like the muṣallī horse that follows next after the leader in a race. Perhaps this was at the beginning when prayer was legislated and they followed the Prophet ﷺ in it. However, this weakens its name concerning the Prophet ﷺ as the leader.[13]

He also says:

وقيل: بل هو من الصَّلوَين، وهما عرقان مع الردف، وقيل: عظمان ينحنيان فى الركوع والسجود، قالوا: وبه سمى المصلى من الخيل؛ لأن أنفه يأتى ملاصقا صلوى السابق، قالوا: ومنه كتب بالواو فى المصحف.

In another view, it instead originated from ‘aṣ-ṣalawayn’, referring to the two veins in the rump. Some said they are two bones that become curved during bowing and prostration. According to them, from here is derived the name of the muṣallī horse because its nose comes adjacent to the leader’s tail. It is due to this that it is written with a wāw in the copies of the Qurʾān.[14]

3. It comes from mercy.

Qāḍī ʿIyāḍ says:

وقيل: بل من الرحمة وتسميتها بذلك معروف فى كلام العرب، ومنه: صلاة الله على عباده، أي رحمته.

In another view, it instead originated from mercy. Calling mercy by this word is common in the speech of the Arabs. From here comes: ‘ṣalāt Allāh ʿalā ʿibādi-h’, i.e. Allāh’s Mercy (is upon His bondsmen).[15]

4. It comes from drawing close.

Qāḍī ʿIyāḍ says:

وقيل: أصلها الإقبال على الشىء، تقربا إليه.

In another view, it originally means to advance towards something as a means to draw close to it.[16]

5. It comes from enduring abidance.

Qāḍī ʿIyāḍ says:

وقيل: معناها: اللزوم، من قولهم: صَلِيَ بالنار.

In another view, it means enduring abidance, originating from the phrase: ‘ṣaliya bi ’n-nār’ (he entered into the fire and abided therein enduringly).[17]

6. It comes from straightening.

Qāḍī ʿIyāḍ says:

وقيل: الاستقامة من قولهم: صليت العود على النار إذا قومته، والصلاة تقيم العبد على طاعة ربه، قال الله تعالى: ﴿إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ﴾.

In another view, it means to straighten, originating from the phrase: ‘ṣalayta ’l-ūd ʿalā ’n-nār,’ when you straighten the stick on the fire. Prayer straightens the bondsman to be obedient to his Lord. Allāh Taʿālā says, ‘Surely ṣalāh restrains one from shameful and evil acts.’[18][19]

7. It means connection.

Qāḍī ʿIyāḍ says:

وقيل: لأنها صلة بين العبد وربه.

In another view, it is a connection between the bondsman and his Lord.[20]

ʿAllāmah Ibn al-Mulaqqin mentions some of these definitions:

الصلاة في اللغة: الدعاء والاستغفار. وقيل فيه أقوال أخر منها: التعظيم، واللزوم، والرحمة، والتقرب، والاستقامة.

‘Ṣalāh’ literally means supplication and seeking forgiveness. Other views were also given, including:

• Glorification
• Enduring abidance
• Mercy
• Drawing close
• [21]

Technical definition

As for the technical definition, ʿAllāmah Ibn al-Mulaqqin writes:

وفي الشرع: أقوال وأفعال مخصوصة.

The legal definition is specific expressions and actions.[22]

ʿAllāmah Badr ad-Dīn ʿAynī explains:

وفي الشرع: الصلاة عبارة عن الأركان المعلومة، والأفعال المخصوصة.

According to the legal definition, ‘ṣalāh’ is a term for the known fundamentals and specific actions.[23]

The History of Prayer

Prayer before Islam

Prayer is not exclusive to this nation. It is well-known and established that the past prophets offered prayer. The Qurʾān alludes to this from famous prophets. For instance, prayer is mentioned from:

• Ibrāhīm

Ibrāhīm supplicated to Allāh Taʿālā for the ability to offer prayers, as stated in the Qurʾān:

﴿‌رَبِّ ‌ٱجۡعَلۡنِي مُقِيمَ ٱلصَّلَوٰةِ وَمِن ذُرِّيَّتِيۚ رَبَّنَا وَتَقَبَّلۡ دُعَآءِ﴾

My Lord, make me steadfast in ṣalāh, and my offspring as well. And, Our Lord, grant my prayer.[24]

• Ismāʿīl

Allāh Taʿālā says regarding him:

﴿وَكَانَ ‌يَأۡمُرُ ‌أَهۡلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيّٗا﴾

He used to enjoin Salāh and Zakāh upon his family, and was favourite to his Lord.[25]

• Isḥāq and Yaʿqūb

Allāh Taʿālā says:

﴿وَوَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَ نَافِلَةٗۖ وَكُلّٗا جَعَلۡنَا صَٰلِحِينَ﴾ ﴿وَجَعَلۡنَٰهُمۡ أَئِمَّةٗ يَهۡدُونَ بِأَمۡرِنَا وَأَوۡحَيۡنَآ إِلَيۡهِمۡ فِعۡلَ ٱلۡخَيۡرَٰتِ وَإِقَامَ ٱلصَّلَوٰةِ وَإِيتَآءَ ٱلزَّكَوٰةِۖ وَكَانُواْ لَنَا عَٰبِدِينَ﴾

And We blessed him with Ishāq and Ya‘qūb as a gift, and each one of them We made righteous.

And We made them the Imams who guided (people) under Our command, and We inspired them to do good deeds and to establish Salāh and pay Zakāh, and Us alone they worshipped.[26]

• Mūsā

Allāh Taʿālā ordered him:

﴿‌وَأَقِمِ ‌ٱلصَّلَوٰةَ لِذِكۡرِيٓ﴾

And establish ṣalāh for My remembrance.[27]

• ʿĪsā

His acknowledgement of offering prayers is presented in the Qurʿān as:

﴿وَجَعَلَنِي مُبَارَكًا أَيۡنَ مَا كُنتُ وَأَوۡصَٰنِي ‌بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمۡتُ حَيّٗا﴾

And He has made me a blessed one wherever I be, and has enjoined ṣalāh and Zakāh upon me as long as I am alive.[28]

• Luqmān

Amongst his advices to his son was the observance of prayers, as he states:

﴿يَٰبُنَيَّ أَقِمِ ‌ٱلصَّلَوٰةَ وَأۡمُرۡ بِٱلۡمَعۡرُوفِ وَٱنۡهَ عَنِ ٱلۡمُنكَرِ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ إِنَّ ذَٰلِكَ مِنۡ عَزۡمِ ٱلۡأُمُورِ﴾

My dear son, establish ṣalāh , and bid the Fair and forbid the Unfair, and observe patience on what befalls you. Surely, this is among the matters of determination.[29]

All previous nations were commanded to perform prayers. The Qurʾān speaks about those who did not fulfil this obligation:

﴿فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٌ أَضَاعُواْ ‌ٱلصَّلَوٰةَ وَٱتَّبَعُواْ ٱلشَّهَوَٰتِۖ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا﴾

Then came after them the successors who neglected ṣalāh and followed (their selfish) desires. So they will soon face (the outcome of their) deviation.[30]

The People of the Book were also commanded to offer prayers. Allāh Taʿālā says:

﴿وَمَآ أُمِرُوٓاْ إِلَّا لِيَعۡبُدُواْ ٱللَّهَ مُخۡلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُواْ ‌ٱلصَّلَوٰةَ وَيُؤۡتُواْ ٱلزَّكَوٰةَۚ وَذَٰلِكَ دِينُ ٱلۡقَيِّمَةِ﴾

While they were not ordered but to worship Allah, making their submission exclusive for him with no deviation, and to establish Salāh and pay Zakāh. That is the way of the straight religion.[31]

The above verses reveal that several prophets were instructed to engage in prayer. Ḥadīths further teach us that every prophet received this command. Imām Ṭabrānī quotes with his chain to Ibn ʿAbbās that he said:

سمعت نبي الله -صلى الله عليه وسلم- يقول: “‌إنا ‌معشر ‌الأنبياء ‌أمرنا ‌بتعجيل ‌فطرنا، وتأخير سحورنا، ووضع أيماننا على شمائلنا في الصلاة”.

I heard the Prophet of Allāh ﷺ say, ‘The group of prophets commanded us to hasten in breaking our fasts, delay taking our suḥūr and place our right hands over our left in prayer.’[32]

This ḥadīth is worthy of consideration since the narrators are in the Ṣaḥīḥ. ʿAllāmah Haytamī explains the status of this narration:

رواه الطبراني في الكبير، ورجاله رجال الصحيح.

Ṭabrānī reported it in Al-Kabīr, and its narrators are narrators of the Ṣaḥīḥ.[33]

In fact, even ancient Arabs were well aware of prayer before the emergence of Islam. Qāḍī ʿIyāḍ elucidates:

فقد حققنا قطعا بمطالعة السير، ومدارسة الأثر، واستقراء كلام العرب وأشعارها: أن الصلاة كانت عندهم معلومة على هيئتها عندنا من أفعال، وأقوال، ودعاء، وخضوع، وسجود، وركوع، وقد تنصر كثير منهم، وتهود، وتمجس، وتقربوا بالصلوات والعبادات، وجاوروا أهل الديانات، وداخلوا أهل الملل، ووفد أشرافهم على ملوكهم، وألفت قريش رحلة الشتاء والصيف إلى بلادهم، وثاقبوا ربانيهم وأحبارهم، وشاهدوا رهبانيتهم وشرائعهم، وثابر كثير منهم على بقايا عندهم من دين إبراهيم، وعرفوا السجود، والركوع، والصوم، والحج، والعمرة، والاعتكاف.

After inspecting history, studying the traditions and scrutinising the speech of Arabs and their poetries, we confirmed with certainty that prayer was well-known by them in the same form it is by us, with the actions, expressions, supplications, humility, prostrations and bowings. Many of them became Christians, Jews and fire-worshippers, and they sought proximity through prayers and acts of worship. They mingled with the religious people. The nobles of them would go as delegations to their kings. The Quraysh would frequently go on trips during the winter and summer to their lands. They observed their devotees and Rabbis. They witnessed their monasticisms and the laws of their religion. Many of them persevered in adhering to the remnants of the religion of Ibrāhīm that they had with them. They were aware of prostration, bowing, fasting, ḥajj, ʿumrah and iʿtikāf.[34]

Its prescription upon the Prophet ﷺ and the Muslims

Then, Allāh Taʿālā commanded the Prophet ﷺ and the Muslims to offer prayer, as stated in numerous verses of the Qurʾān.

The exact count of such verses may vary slightly depending on the interpretation and classification of verses related to prayer. However, according to the common understanding, there are more than 50 verses in the Qurʾān that explicitly mention the obligation of prayer, the times of prayer and the significance of maintaining a connection with Allāh Taʿālā throughout prayers. Other scholars claim that there are as many as 67 verses with the explicit command of performing prayer.

There is a consensus that prayers were prescribed during the night journey and ascension to the sky. However, determining its precise date is difficult due to the divergence in opinions on the date of this significant event. Qiwām as-Sunnah al-Aṣbahānī writes:

أجمع العلماء على أن فرض الصلاة كان في الإسراء، واختلفوا في تاريخ الإسراء.

فقال إبراهيم الحربي: أسري بالنبي -صلى الله عليه وسلم- ليلة سبع وعشرين من ربيع الأول، قبل الهجرة بسنة، وفرضت الصلاة عليه. فعلى قول من قال: كان الإسراء قبل الهجرة بسنة؛ هو بعد مبعثه بتسع سنين، أو باثنتي عشرة سنة على اختلافهم في مقامه بمكة قبل مبعثه.

Scholars agreed unanimously that the ordainment of prayers transpired during the night journey. Nevertheless, there exists a divergence of opinions regarding the precise date of the night journey. Ibrāhīm al-Ḥarbī said, ‘The Prophet undertook the night journey on the 27^th Rabīʿ al-Awwal, 1 year before the migration, and prayers were mandated for him.’ Based on the claim of those who stated that the night journey occurred a year before the migration, it would have occurred 9 or 12 years after he was granted prophethood, per their different views on the duration he stayed in Makkah before he was granted prophethood.[35]

We discussed this in detail in the fourth lesson under the discussion of the first narration. We quoted from Ḥāfiẓ Ibn Ḥajar in Fatḥ al-Bāri that there are more than ten views on this:

فإن في ذلك اختلافا كثيرا يزيد على عشرة أقوال، منها ما حكاه ابن الجوزي أنه كان قبلها بثمانية اشهر، وقيل: بستة اشهر.

There are many differences of opinions regarding that, which goes over ten opinions. Among them is what Ibn al-Jawzī narrated that it was eight months before it (the migration). Some say [it was] six months [before it].[36]

According to the preferred view, the exact date of the night journey is not known with certainty.

Other aspects related to prayer

ʿAllāmah Badr ad-Dīn ʿAynī then highlights a few other important and essential aspects of prayer:

وسببها: الوقت، وشرائطها وأركانها مذكورة في الفقه، وحكمها: سقوط الواجب عن الذمة في الدنيا، وحصول الثواب في العقبى، وحكمتها: تعظيم الله، يعني: بجميع الأركان والأعضاء ظاهرِها وباطِنها تبرئا عن عبدة الأوثان قولا وفعلا وهيئةَ.

Its causative factor is time, and its conditions and pillars are mentioned in fiqh. Its ruling is waving off the obligation from one’s responsibility in this world and attaining reward in the Hereafter. Its wisdom is glorifying Allāh, i.e. with one’s entire outer and inner limbs and organs, acquitting oneself from the worship of idols verbally, physically and in all forms.[37]

Imām Mālik commences this chapter with the sub-heading:

 -1مَا جَاء فِي النِّدَاءِ لِلصَّلاَة

Narrations pertaining to the Call for Prayer[38]

1 – مَا جَاء فِي النِّدَاءِ

Narrations pertaining to the call

ʿAllāmah Zurqānī explains:

أي: الأذان لها.  

I.e. the announcement for prayer[39]

The Adhān and Its Related Rulings

Mawlānā Zakariyyā al-Kāndhlawī clarifies the word ‘adhān’:

سمي به لأنه نداء إلى الصلاة، ودعاء إليها.

It was called such because it is a call and invitation to prayer.[40]

Literal definition

There are two literal definition of adhān:

1. An announcement.

ʿAllāmah Ibn al-ʿArabī defines it literally:

أصل الأذان في اللغة: الإعلام، قال الله تعالى: ﴿وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ﴾  أي: إعلام لهم. والعرب تقول: رأيت فلانا يُعلم، أي يجهر بالصوت.

The primary literal meaning of ‘adhān’ is announcement. Allāh Taʿālā says: ‘And here is an adhān, from Allah and His Messenger,’[41] i.e. an announcement to them. The Arabs say, ‘I saw so and so yuʿlimu,’ i.e. raising his voice.[42]

2. The second meaning is to give an ear and to listen.

ʿAllāmah Ibn al-ʿArabī states:

ومعناه الإسماع، قال الله تعالى: ﴿إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ﴾ ﴿وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ﴾، أي: سمعت أمره وطاعته. ومنه الحديث: “ما أذن الله لشيء ما أذن لنبي يتغنى بالقرآن يجهر به” ، معناه: ما استمع لشيء كسماعه له.

It means to listen. Allāh Taʿālā says, ‘When the sky will split apart, and will adhinat to (the command of) its Lord,- and it ought to,-,’[43] i.e. will listen to His command and obey Him. From here comes the ḥadīth: ‘Allāh did not adhina to anything as He did to a prophet reciting the Qurʾān in a a loud and beautiful voice.’ It means: He did not listen attentively to anything as He listened to this.[44]

Technical definition

Mawlānā Zakariyyā al-Kāndhlawī presents the technical definition:

واصطلاحا: الإعلام بوقت الصلاة.

Its technical definition is: an announcement of the time of prayer[45]

ʿAllāmah Abū Bakr az-Zabīdī offers a more elaborate definition:

وفي الشرع عبارة عن إعلام مخصوص في أوقات مخصوصة، بألفاظ مخصوصة، جعلت علما للصلاة.

According to the legal definition, it is a term for a specific announcement at a specific time through specific words designated as an indication of prayer.[46]

Ḥāfiẓ Ibn Ḥajar writes:

الأذان لغة الإعلام، قال الله تعالى: ﴿وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ﴾ [التوبة:٣] .واشتقاقه من الأذن بفتحتين وهو الاستماع.

وشرعا: الإعلام بوقت الصلاة بألفاظ مخصوصة.

ويحصل من الأذان الإعلام بدخول الوقت، والدعاء إلى الجماعة، وإظهار شعائر الإسلام. 

‘Adhān’ literally means announcement. Allāh Taʿālā said, ‘And here is an adhān, from Allah and His Messenger.’[47] It is derived from ‘adhan’ with two fatḥahs, which means attentive listening.

According to the legal definition, it is an announcement of the time for prayer through specific words.[48]

The contents

Following this, he adds a beneficial point concerning the contents of the adhān:

قال القرطبي وغيره: الأذان على قلة ألفاظه مشتمل على مسائل العقيدة، لأنه بدأ بالأكبرية، وهي تتضمن وجود الله وكماله، ثم ثنّى بالتوحيد ونفي الشريك، ثم بإثبات الرسالة لمحمد -صلى الله عليه وسلم-، ثم دعا إلى الطاعة المخصوصة عقب الشهادة بالرسالة لأنها لا تعرف إلا من جهة الرسول، ثم دعا إلى الفلاح، وهو البقاء الدائم، وفيه الإشارة إلى المعاد، ثم أعاد ما أعاد توكيدا.

Qurṭubī and others stated that the adhān, despite its few words, comprises theological issues as it begins with Allāh Akbar which includes the existence of Allāh and His perfection. Then, it repeats with the oneness of divinity and the negation of any partner.

Next comes the affirmation of Muḥammad ﷺ’s message. Following this, it calls towards a specific act of obedience just after testifying the message since it is only known through the Messenger. Thereafter, it calls towards success, which is the eternal life, and this alludes to the Day of Resurrection. Finally, there are repetitions for emphasis.

The adhān serves as an announcement of the time’s arrival, a call to attend the congregation and a manifestation of the distinctive Islamic symbols.[49]

The wisdom of a verbal call

Ḥāfiẓ Ibn Ḥajar points out the wisdom of a verbal announcement to prayer:

والحكمة في اختيار القول له دون الفعل سهولة القول وتيسره لكل أحد في كل زمان ومكان.

The wisdom in choosing a verbal announcement rather than a physical one is due to the ease and facilitation of the verbal announcement for everyone at every time and place.[50]

The legislation of the adhān

The precise timing of the institution of the adhān is highly debated.

Mawlānā Zakariyyā al-Kāndhlawī says:

واختلفت الروايات في بدئه.

The reports on its institution diverge.[51]

In Fatḥ al-Bārī, the different opinions are listed as follows:

وردت أحاديث تدل على أن الأذان شرع بمكة قبل الهجرة، منها:

• للطبراني من طريق سالم بن عبد الله بن عمر عن أبيه، قال: لما أسري بالنبي -صلى الله عليه وسلم- أوحى الله إليه الأذان، فنزل به فعلمه بلالا. وفي إسناده طلحة بن زيد، وهو متروك.
• وللدارقطني في الأطراف من حديث أنس أن جبريل أمر النبي -صلى الله عليه وسلم- بالأذان حين فرضت الصلاة، وإسناده ضعيف أيضا.
• ولابن مردويه من حديث عائشة مرفوعا: “لما أسري بي أذن جبريل، فظنت الملائكة أنه يصلي بهم، فقدمني فصليت”، وفيه من لا يعرف.
• وللبزار وغيره من حديث علي، قال: لما أراد الله أن يعلم رسوله الأذان، أتاه جبريل بدابة يقال لها: البراق، فركبها. فذكر الحديث وفيه: إذ خرج ملك من وراء الحجاب، فقال: الله أكبر، الله أكبر. وفي آخره: ثم أخذ الملك بيده فأم بأهل السماء. وفي إسناده زياد بن المنذر أبو الجارود، وهو متروك أيضا.

Ḥadīths were reported to prove that the adhān was legislated in Makkah before the migration, including:

1. 1. 1. The report of Ṭabrānī via the route of Sālim ibn ʿAbdillāh ibn ʿUmar from his father, who said, ‘When the Prophet ﷺ was taken on the night journey, Allāh revealed the adhān to him. He then came down with it and taught it to Bilāl.’ In its chain is Ṭalḥah ibn Zayd, and he is discarded.
      2. Dār Quṭnī reported in Al-Aṭrāf via the ḥadīth of Anas that Jibrīl commanded the Prophet ﷺ to give the adhān when prayer was prescribed as farḍ. Its chain is also weak.
      3. Ibn Mardawayh reported via the ḥadīth of ʿĀʾishah as marfūʿ, ‘When I was taken on the night journey, Jibrīl gave the adhān, which led the angels to believe that he was going to lead them in prayer. However, he placed me at the front, and I led the prayer.’ Some of its narrators are unknown.
      4. Bazzār and others reported via the ḥadīth of ʿAlī that he said, ‘When Allāh intended to teach His Messenger ﷺ the adhān, Jibrīl went to him on an animal called the Burāq, which the Prophet ﷺ then mounted.’ He narrated the entire ḥadīth, and it included: “Suddenly, an angel came behind the veil and exclaimed, ‘Allāh Akbar! Allāh Akbar!’” It ends with, ‘Thereafter, the angel held the Prophet ﷺ’s hand, and the latter led the inhabitant of the sky in prayer.’ In its chain is Ziyād ibn al-Mundhir Abū ’l-Jārūd, and he is also discarded.[52]

He then explains:

ويمكن على تقدير الصحة أن يحمل على تعدد الإسراء، فيكون ذلك وقع بالمدينة. وأما قول القرطبي: لا يلزم من كونه سمعه ليلة الإسراء أن يكون مشروعا في حقه، ففيه نظر لقوله في أوله: لما أراد الله أن يعلم رسوله الأذان، وكذا قول المحب الطبري: يحمل الأذان ليلة الإسراء على المعنى اللغوي، وهو الإعلام، ففيه نظر أيضا لتصريحه بكيفيته المشروعة فيه. والحق أنه لا يصح شيء من هذه الأحاديث. وقد جزم ابن المنذر بأنه -صلى الله عليه وسلم- كان يصلي بغير أذان منذ فرضت الصلاة بمكة إلى أن هاجر إلى المدينة، وإلى أن وقع التشاور في ذلك على ما في حديث عبد الله بن عمر، ثم حديث عبد الله بن زيد. انتهى.

وقد حاول السهيلي الجمع بينهما فتكلف وتعسف، والأخذ بما صح أولى، فقال: -بانيا على صحة الحكمة في مجيء الأذان على لسان الصحابي- أن النبي -صلى الله عليه وسلم- سمعه فوق سبع سموات، وهو أقوى من الوحي، فلما تأخر الأمر بالأذان عن فرض الصلاة، وأراد إعلامهم بالوقت، فرأى الصحابي المنام فقصها، فوافقت ما كان النبي -صلى الله عليه وسلم- سمعه، فقال: إنها لرؤيا حق، وعلم حينئذ أن مراد الله تعالى بما أراه في السماء أن يكون سنة في الأرض، وتقوى ذلك بموافقة عمر لأن السكينة تنطق على لسانه، والحكمة أيضا في إعلام الناس به على غير لسانه -صلى الله عليه وسلم- التنويه بقدره والرفع لذكره بلسان غيره ليكون أقوى لأمره وأفحم لشأنه. انتهى ملخصا.

Assuming the authenticity of these reports, they could be understood as different occurrences of the night journey. Hence, this transpired in Madīnah.

As for Qurṭubī’s assertion that the Prophet ﷺ’s hearing of the adhān during the night journey does not necessarily imply its legislation for him, it is subject to debate. This arises in light of what was said at the beginning, ‘When Allāh intended to teach His Messenger the adhān’. Similarly, Muḥibb aṭ-Ṭabarī’s assertion that the adhān during the night journey should be understood literally, which is an announcement, is also subject to debate. The reason is the adhān was explicitly mentioned in the narration with its prescribed method.

In reality, none of these ḥadīths are authentic. Ibn al-Mundhir categorically affirmed that the Prophet ﷺ would offer prayers without any adhān as prayers were prescribed as farḍ in Makkah until he migrated to Madīnah and until the consultation regarding the adhān, as elucidated in the ḥadīth of ʿAbdullāh ibn ʿUmar and then the ḥadīth of ʿAbdullāh ibn Zayd.

Suhaylī attempted to reconcile them, but it was a forced and arbitrary effort. It is more appropriate to adhere to what is authentically established. Based on the authenticity of the wisdom behind the institution of the adhān through the words of a Companion, he said that the Prophet ﷺ heard it above the seven heavens, and this is stronger than revelation. When the command of the adhān was delayed after the prescription of the prayers as farḍ, and he intended to inform them of the time, then the Companion saw it in his dream, and he related it. It thus corresponded with what the Prophet ﷺ heard. Upon this, he said, ‘Indeed, it is a true dream.’ At that moment, he realised that Allāh’s intention in showing him this in the heavens was to establish it as a tradition on Earth. It is further strengthened by the correspondence of ʿUmar because tranquility manifests through his tongue.

Another wisdom behind informing people of it through a tongue other than his lies in emphasising its significance and elevating its mention through the words of another person. This makes the matter of the adhān more potent and adds dignity to its status. Abridged.[53]

This is one view. The vast majority of scholars maintained that it was prescribed after the migration, but they differed on the exact year. Mawlānā Zakariyyā al-Kāndhlawī mentions:

والجمهور بعدما اتفقوا على أن شرعية الأذان كانت بعد الهجرة، اختلفوا في السنة.

After the majority [of scholars] agreed that the adhān was instituted after the migration, they differed on the year.[54]

Commenting on Imām Bukhārī’s heading in his Ṣaḥīḥ, Ḥāfiẓ Ibn Ḥajar supports the view of the majority through verses of the Qurʾān:

قوله: وقول الله عز وجل: ﴿وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ﴾ الآية يشير بذلك إلى أن ابتداء الأذان كان بالمدينة، وقد ذكر بعض أهل التفسير أن اليهود لما سمعوا الأذان قالوا: لقد ابتدعت يا محمد شيئا لم يكن فيما مضى، فنزلت ﴿وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ﴾ الآية.

قوله: وقوله تعالى: ﴿إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ﴾ يشير بذلك أيضا إلى الابتداء، لأن ابتداء الجمعة إنما كان بالمدينة كما سيأتي في بابه. واختلف في السنة التي فرض فيها: فالراجح أن ذلك كان في السنة الأولى.

‘The verse: ‘when you call for ṣalāh’’[55] – suggests that the institution of the adhān took place in Madīnah. Certain exegetes mentioned that when the Jews heard the adhān, they remarked, ‘O Muḥammad! You have certainly innovated something that was never present in the past.’ Consequently, the verse: ‘when you call for ṣalāh’ was revealed.

‘The verse: ‘when the call for Salāh (prayer) is proclaimed on Friday’[56] – also alludes towards the institution (of the adhān) since the institution of the Friday prayer took place in Madīnah, as shall be mentioned in its respective chapter. There are varying opinions regarding the year in which it was prescribed as farḍ. According to the preponderant view, it was in the first year.[57]

Hence, the adhān was instituted in 1 AH. Mawlānā Zakariyyā al-Kāndhlawī mentions regarding this opinion:

فقيل: كان في أول سنة من سني الهجرة.

It is said that it took place in the first year after the migration.[58]

He continues:

وهو الراجح، ورجحه الشوكاني في النيل، وبه جزم الحافظ في تهذيبه، وقال: كان بدؤه في السنة الأولى بعد بناء المسجد، واختاره النووي في تهذيب اللغات، وكذا صاحب الدر المختار من الحنفية، وعامة أهل التأريخ أيضا عدوه في وقائع السنة الأولى.

This is the preponderant view. Shawkānī preferred it in An-Nayl, and it is the view that Ḥāfiẓ asserted decisively in his Tahdhīb. He stated, ‘Its institution took place in the first year after the construction of the mosque.’ Nawawī chose this in Tahdhīb al-Lughāt, and so did the author of Ad-Durr al-Mukhtār from the Ḥanafīs. All historians also counted it amongst the events of the first year.[59]

Other scholars were of the view that it was prescribed in the second year. Ḥāfiẓ Ibn Ḥajar brings this second view, saying:

وقيل: في السنة الثانية، وروي عن ابن عباس أن فرض الأذان نزل مع هذه الآية. أخرجه أبو الشيخ.

It is said that it was in the second year. In a report from Ibn ʿAbbās, the obligation of the adhān came through the revelation of this verse (62:9); Abū ’sh-Shaykh narrated it.[60]

Nonetheless, this view is not considered as it opposes the majority. Mawlānā Zakariyyā al-Kāndhlawī refutes it by saying:

قلت: والجمهور على الأول.

I contend this by saying that the majority followed the first view.[61]

The first view is reinforced by the following narration of Ṣaḥīḥ al-Bukhārī:

حدثنا محمود بن غيلان، قال: حدثنا عبد الرزاق، قال: أخبرنا ابن جريج، قال: أخبرني نافع، أن ابن عمر كان يقول: كان المسلمون حين قدموا المدينة يجتمعون فيتحينون الصلاة ليس ينادى لها، فتكلموا يوما في ذلك، فقال بعضهم: اتخذوا ناقوسا مثل ناقوس النصارى، وقال بعضهم: بل بوقا مثل قرن اليهود، فقال عمر: أولا تبعثون رجلا ‌ينادي ‌بالصلاة، فقال رسول الله صلى الله عليه وسلم: “يا بلال قم فناد بالصلاة”.

Maḥmūd ibn Ghaylān narrated to us, saying: ʿAbd ar-Razzāq narrated to us, saying: Ibn Jurayj related to us, saying: Nāfiʿ related to me that Ibn ʿUmar would say, ‘When the Muslims arrived Madīnah, they would gather and wait for the time of prayer. No call would be given for it. One day, they discussed that, and some of them said, ‘Use a bell like the Christians do.’ Others said, ‘Rather, use a trumpet like the Jews do.’

To this, ʿUmar said, ‘Why do you not send a man to give a call for prayer?’ Hence, the Messenger of Allāh ﷺ said, ‘O Bilāl! Stand up and give a call for prayer.’[62]

Ḥāfiẓ Ibn Ḥajar comments on this ḥadīth:

وحديث ابن عمر المذكور في هذا الباب ظاهر في أن الأذان إنما شرع بعد الهجرة، فإنه نفى النداء بالصلاة قبل ذلك مطلقا.

The mentioned ḥadīth of Ibn ʿUmar in this chapter is explicit in that the adhān was legislated after the migration for he absolutely negated the existence of any call for prayer prior to that.[63]

Status of the adhān

The adhān is one of the specialities which this nation was favoured with, as ʿAllāmah Zurqānī says:

وهو كالإقامة من خصائص هذه الأمة، ولا يشكل بما رواه الحاكم، وابن عساكر، وأبو نعيم بإسناد فيه مجاهيل: أن آدم لما نزل بالهند استوحش، فنزل جبريل فنادى بالأذان، لأن مشروعيته للصلاة هو الخصوصية، على فرض صحة المروي.

Just as iqāmah, it is one of the specialities of this nation. This cannot be objected to by the narration Ḥākim, Ibn ʿAsākir and Abū Nuʿaym reported via a chain having unknown narrators that when Ādam settled in India, he experienced a sense of solitude; thus, Jibrīl came to call the adhān. This is because its speciality lies in its legislation for prayer, assuming the narration is authentic.[64]

Scholars differed on its nature as an obligation or a Sunnah. ʿAllāmah Ibn ʿAbd al-Barr writes:

وقد اختلف العلماء في وجوبه على الجماعات والمنفردين، على حسب ما نذكره في هذا الباب وفيما بعده من هذا الكتاب. والأحاديث عن أبي محذورة في الأذان أيضا مختلفة في التكبير في أوله وفي الترجيع.

وعلى حسب اختلاف الروايات في ذلك عن بلال وأبي محذورة، اختلف الفقهاء واختلف كل فريق منهم ببلده أيضا، إلا أن الأذان مما يصح الاحتجاج [فيه] بالعمل المتواتر في ذلك في كل بلد، ولذلك قال الجلة من المتأخرين بالتخيير والإباحة في كل وجه نقل منه.

The scholars have differed regarding the obligation of the adhān for congregational and individual prayers, as we shall discuss in this chapter and subsequently in this book. The narrations from Abū Maḥzhūrah concerning the adhān also vary in the initial takbīr and the tarjīʿ.

In accordance with the discrepancies in the narrations from Bilāl and Abū Maḥzhūrah on this, the jurists held different opinions, and each group amongst them differed based on their respective regions. Nevertheless, the adhān is such that it can be referenced through the established practice consistently observed in each locality of each generation. Hence, a significant number of later scholars have advocated the option of choosing and the permissibility for all the forms in which the adhān was transmitted.[65]

Those who maintained its obligation deemed it as a communal obligation, but there are also reports of its requirement upon every congregation in a locality. ʿAllāmah Ibn al-ʿArabī explains in Al-Qabas:

الأذان شعار المسلمين، وكلمة الدين، والفرق بين المسلمين والكافرين ثبت عن النبيّ -صلى الله عليه وسلم- أنه كان إذا غزا فجاءت عماية الصبح انتظر، فإن سمع أذاناً أمسك وإلا أغار، وبهذا صار الأذان فرضاً من فروض الكفاية إذا أذَّن مؤذِّن واحد في القرية أجزأ عن أهل القرية، ولو اتفقت القرية على ترك الأذان قوتلوا وقد وقع لمالك -رضي الله عنه- لفظة تدل على لزومه لكل جماعة.

The adhān is a distinctive symbol for Muslims, the word of this religion and the criterion between Muslims and disbelievers. According to an established tradition attributed to the Prophet ﷺ, during military expeditions, he would wait at the break of dawn. If he heard the adhān, he would withhold; otherwise, he would attack. Consequently, the adhān became a communal obligation. When a designated muʿadhdhin gives the adhān in a village, it suffices for the entire population. If a village collectively decides to forgo the adhān, they must be fought against. Some words are reported from Mālik – may Allāh be pleased with him – indicating its necessity upon every congregation.[66]

In Al-Masālik, he states whilst proving that it is a communal obligation:

والذي نقول نحن به: أن الأذان فرض في القرية في الجملة، متأكد في كل جماعة، مستحب للواحد، لحديث أبي سعيد الخدري: إذا كنت في غنمك أو باديتك، فأذنت بالصلاة، فارفع صوتك بالنداء. الحديث. فحصل من هذا أن الأذان من فروض الكفاية.

Our stance is that the adhān is obligatory in villages entirely, emphasised for every congregation and recommended for individual prayers. The proof is the ḥadīth of Abū Saʿīd al-Khudrī: ‘When you are amongst your sheep or in the desert, and you give the announcement for prayer, then raise your voice when calling…’

It is deduced from this that the adhān is a communal obligation.[67]

 This differences of opinion also exist amongst the Ḥanafīs, as ʿAlāʾ ad-Dīn as-Samarqandī says:

اختلف المشايخ فيه، بعضهم قالوا: إنه واجب، لما روي عن محمد أن أهل بلدة من بلاد الإسلام إذا تركوا ‌الأذان والإقامة، فإنه يجب القتال معهم. وإنما يقاتل على ترك الواجب دون السنة.

وعامة مشايخنا قالوا: إنهما سنتان مؤكدتان، لما روى أبو يوسف عن أبي حنيفة أنه قال في قوم صلوا الظهر أو العصر في المصر بجماعة، من غير أذان وإقامة: إنهم أخطؤوا السنة، وخالفوا، وأثموا.

Scholars have divergent views on this matter. Some opined that the adhān is obligatory based on a report attributed to Muḥammad that if inhabitants of an Islamic region abandon the adhān and the iqāmah, it becomes incumbent to engage in combat with them. Combating is only for abandoning obligatory acts, not the Sunnah.

However, most of our scholars maintained that the adhān and the iqāmah are two emphasised Sunnahs based on the report of Abū Yūsuf from Abū Ḥanīfah, who said regarding a group of people who prayed ẓuhr or ʿaṣr in the city in congregation without any adhān and iqāmah, that they have acted against the Sunnah, opposed and committed a sin.[68]

Having said that, he still concludes:

ولكن كلا من القولين متقاربان لأن السنة المؤكدة والواجب سواء.

Both perspectives, despite their differences, are closely aligned since an emphasised Sunnah and an obligatory act are essentially equal in significance.[69]

ʿAllāmah Ibn al-Humām explains whilst affirming its status as a Sunnah:

قوله: (الأذان سنة) هو قول عامة الفقهاء وكذا الإقامة. وقال بعض مشايخنا واجب لقول محمد: لو اجتمع أهل بلد على تركه قاتلناهم عليه. وأجيب بكون القتال لما يلزم الاجتماع على تركه من استخفافهم بالدين بخفض أعلامه لأن الأذان من أعلام الدين لذلك لا على نفسه. وعند أبي يوسف يحبسون ويضربون ولا يقاتلون بالسلاح، كذا ينقله بعضهم بصورة نقل الخلاف، ولا يخفى أن لا تنافي بين الكلامين بوجه فإن المقاتلة إنما تكون عند الامتناع وعدم القهر لهم، والضرب والحبس إنما يكون عند قهرهم، فجاز أن يقاتلوا إذا امتنعوا عن قبول الأمر بالأذان ولم يسلموا أنفسهم، فإذا قوتلوا فظهر عليهم ضربوا وحبسوا. وقد يقال: عدم الترك مرة دليل الوجوب فينبغي وجوب الأذان لذلك، ولا يظهر كونه على الكفاية، وإلا لم يأثم أهل بلدة بالاجتماع على تركه إذا قام به غيرهم ولم يضربوا ولم يحبسوا. وفي الدراية عن علي بن الجعد عن أبي حنيفة وأبي يوسف -رحمهما الله- صلوا في الحضر الظهر والعصر بلا أذان ولا إقامة أخطئوا السنة وأثموا. وهذا وإن كان لا يستلزم وجوبه لجواز كون الإثم لتركهما معا فيكون الواجب أن لا يتركهما معا، لكن يجب حمله على أنه لا يجاب الأذان لظهور ما ذكرنا من دليله.

‘The adhān is Sunnah’ – this is the view of most jurists, as is the case with the iqāmah. Some of our scholars, however, contend that it is obligatory, echoing the words of Muḥammad, ‘If the people of a city unanimously decide to abandon it, we would fight them over it.’ This argument is countered by asserting that the combat is because of their collective abandonment implicates their contempt of this religion by abasing its symbol. The adhān is a symbol of this religion for this, not on its own.

According to Abū Yūsuf, they will be imprisoned and beaten but not fought with weapons. Certain individuals transmitted this perspective in the form of a disagreement (with Imām Muḥammad). Yet, it is clear that the two viewpoints are not mutually exclusive in any way. Armed conflict is when they refuse and there is no power over them. Beating and imprisonment become applicable when there is power over them. It is thus permissible to fight them when they refuse to accept the command to give the adhān, and they do not submit themselves. After they are subdued upon fighting them, they will be beaten and imprisoned.

It could be argued that the lack of abandonment for even a single instant indicates obligation; thus, for this reason, it necessitates the obligation of the adhān. It also does not denote its status as a communal obligation. Otherwise, the people of the city would not be sinful by collectively abandoning it, if others carried it out. They would not be beaten and imprisoned. In Ad-Dirāyah, it is reported from ʿAlī ibn al-Jaʿd from Abū Ḥanīfah and Abū Yūsuf – may Allāh have mercy on them – that whoever performed ẓuhr and ʿaṣr without the adhān or iqāmah at residence has acted against the Sunnah and committed a sin.

Whilst this does not imply its obligatory nature – given that the sin could be for neglecting both of them and thus, the obligation is to not neglect both of them – nevertheless, it is essential to understand it as the non-obligation of the adhān because of the evidence we have presented.[70]

Did the Prophet ﷺ ever give the adhān himself?

Did the Prophet ﷺ  ever give the adhān himself? Ḥāfiẓ Ibn Ḥajar raises this intriguing question:

ومما كثر السؤال عنه هل باشر النبي -صلى الله عليه وسلم- الأذان بنفسه؟ وقد وقع عند السهيلي أن النبي -صلى الله عليه وسلم- أذن في سفر، وصلى بأصحابه وهم على رواحلهم السماء من فوقهم والبلة من أسفلهم؛ أخرجه الترمذي من طريق تدور على عمر بن الرماح يرفعه إلى أبي هريرة. انتهى.

وليس هو من حديث أبي هريرة، وإنما هو من حديث يعلى بن مرة.

وكذا جزم النووي بأن النبي -صلى الله عليه وسلم- أذن مرة في السفر ،وعزاه للترمذي وقواه، ولكن وجدناه في مسند أحمد من الوجه الذي أخرجه الترمذي، ولفظه: فأمر بلالا فأذن. فعرف أن في رواية الترمذي اختصارا، وأن معنى قوله: أذن: أمر بلالا به، كما يقال: أعطى الخليفة العالم الفلاني ألفا، وإنما باشر العطاء غيره ونسب للخليفة لكونه أمر به. ومن أغرب ما وقع في بدء الأذان ما رواه أبو الشيخ بسند فيه مجهول عن عبد الله بن الزبير، قال: أخذ الأذان من أذان إبراهيم ﴿وَأَذِّن فِى ٱلنَّاسِ بِٱلْحَجِّ﴾ الآية [الحج:٢٧]. قال: فأذن رسول الله -صلى الله عليه وسلم-، وما رواه أبو نعيم في الحلية بسند فيه مجاهيل: أن جبريل نادى بالأذان لآدم حين أهبط من الجنة.

There has been much enquiry regarding whether the Prophet ﷺ personally delivered the adhān. It is reported by al-Suhaylī that the Prophet ﷺ announced the adhān whilst on a journey, and he led his Companions in prayer whilst they were mounted on their camels, as it was raining above them, and it was wet beneath them. This is narrated by Tirmidhī through a chain that centres around ʿUmar ibn ar-Rimāḥ, who narrates it as marfūʿ via Abū Hurayrah. However, this narration is not from the ḥadīth of Abū Hurayrah but rather from the ḥadīth of Yaʿlā ibn Murrah.

Likewise, Nawawī firmly asserted that the Prophet ﷺ did, in fact, give the adhān once during a journey, referencing this to Tirmidhī and endorsing its authenticity. However, we found it in Musnad Aḥmad through the chain brought by Imām Tirmidhī with the wording: ‘He ordered Bilal to give the adhān.’ This indicates that the transmission of Tirmidhī was abridged, and the meaning of the word: ‘he ﷺ gave the adhān’ is he commanded Bilāl to give it. It is akin to saying, ‘The caliph gave 1,000 to the learned scholar,’ even though someone else carried out the act on behalf of the caliph. It was attributed to the caliph since he instructed it.

The most peculiar narration concerning the institution of the adhān is transmitted by Abū ’sh-Shaykh through a chain having an unknown narrator from ʿAbdullāh ibn Zubayr, who claimed, “The adhān was derived from the ‘adhān’ (i.e. the call) made by Ibrāhīm the Prophet ﷺ [in the verse]: ‘and announce among people about (the obligation of) ḥajj…’[71] The Messenger of Allāh ﷺ thus gave the adhān.”

There is also the narration of Abū Nuʿaym in Al-Ḥilyah with a chain having unknown narrators, stating that Jibrīl gave the adhān to Ādam when he descended from Paradise. ^[72]

Method

Moving on with the method of giving the adhān, in Kitāb al-Aṣl, Imām Muḥammad quotes from Imām Abū Ḥanīfah:

يستقبل القبلة في أذانه حتى إذا انتهى إلى الصلاة وإلى الفلاح حول وجهه يمينا وشمالا وقدماه مكانهما. فإذا فرغ من الصلاة والفلاح حول وجهه إلى القبلة.

One must face the qiblah when giving the adhān until he reaches ‘ḥayya ʿalā’ṣ-ṣalāh’ and ‘ḥayya ʿalā’l-falāḥ’, upon which he will turn his face right and left with his feet still. After reciting ‘ḥayya ʿalā’ṣ-ṣalāh’ and ‘ḥayya ʿalā’l-falāḥ’, he will turn his face to the qiblah.[73]

Moving the body during the adhān will be permissible in a specific circumstance, as Imām Muḥammad writes:

قلت: أرأيت إن استقبل القبلة بأذانه حتى انتهى إلى الصلاة وإلى الفلاح وهو في صومعته فأراد أن يخرج رأسه من نواحيها، فلم يستطع حتى يحول قدميه من مكانهما فدار في صومعته؟ قال: لا يضره ذلك شيئا.

I enquired, ‘Tell me, what if one is facing the qiblah when giving the adhān until he reaches ‘ḥayya ʿalā’ṣ-ṣalāh’ and ‘ḥayya ʿalā’l-falāḥ’ in the minaret, and he intends to remove his head from its corners but is unable to do so unless he moves his feet and rotates within the minaret?’ He replied, ‘This would not pose any harm.’[74]

لِلصَّلاَة

For prayer

Mawlānā Zakariyyā al-Kāndhlawī clarifies:

ثم اللام في قوله: للصلاة بمعنى الاختصاص أو بمعنى إلى.

The lām in ‘li ’ṣ-ṣalāh’ signifies exclusivity or ‘ilā’.[75]

Delving into the Sequence of the Narrations on the Time of Prayer before those on the Adhān

Imām Mālik preceded the chapter on the time of prayer over the chapter on the adhān by bringing the former at the beginning of the book and the latter under the book of prayer. Regarding this order, ʿAllāmah Abū Bakr az-Zabīdī writes:

وإنما قدم ذكر الأوقات على ‌الأذان؛ لأنها أسباب، والسبب مقدم على الإعلام؛ إذ الإعلام إخبار عن وجود المعلم به، فلا بد للأخبار من سابقة وجود المخبر به؛ ولأن أثر الأوقات في حق الخواص، وهم العلماء، والأذان إعلام في حق العوام، والخاص مقدم على العام، أو لزيادة مرتبة العلماء. قال الإمام الكردي: حقيق للمسلم أن يتنبه بالوقت، فإذا لم يتنبهه بالوقت فلينبهه الأذان.

The times were mentioned before the adhān since they are the causative factors. The cause precedes the announcement since an announcement is only an informative statement on the presence of the thing being announced. To provide information, it requires a preceding presence of the thing being informed. Additionally, the impact of the times is significant for the specialists, namely the scholars, whereas the adhān serves an announcement for the general people. The special precedes the general. Or, it is due to the extra rank of the scholars. Imām Kurdī stated, ‘It is incumbent on a Muslim to be vigilant the time [for prayer]. If he is not vigilant of the time, let the adhān remind him of it.’[76]

May Allāh Taʿālā have mercy on them all.

سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت، أستغفرك وأتوب إليك

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[1] Imām Abū ʿAbdillāh Mālik ibn Anas al-Aṣbaḥī, Al-Muwaṭṭaʾ bi-Riwāyat Yaḥyā ibn Yaḥyā al-Laythī (Morocco: al-Majlis al-ʿIlmī al-Aʿlā, 2019), 219.

[2] Imām Abū ʿAbdillāh Mālik ibn Anas al-Aṣbaḥī, Muwaṭṭaʾ al-Imām Mālik (UAE: Muʾassasat Zāyid Ibn Sulaymān Āl Nahyān li ’l-Aʿmāl al-Khayriyyah wa ’l-Insāniyyah, 2004), 2:90.

[3] Imām Mālik, Al-Muwaṭṭaʾ bi Riwāyat Yaḥyā Ibn Yaḥyā al-Laythī – Morrocan print (n 1) 219.

[4] ʿAllāmah Badr ad-Dīn Abū Muḥammad Maḥmūd ibn Aḥmad al-ʿAynī, ʿUmdat al-Qārī Sharḥ Ṣaḥīḥ al-Bukhārī (Beirut: Dār al-Fikr / Idārat aṭ-Ṭabāʿah al-Munīriyyah), 4:39.

[5] Ibid.

[6] Ḥāfiẓ Abū ’l-Faḍl Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī, Fatḥ al-Bārī bi Sharḥ Ṣaḥīḥ al-Bukhārī (Beirut: Dār ar-Risālah al-ʿĀlamiyyah, 2013), 2:203.

[7] Qāḍī Abū ’l-Faḍl ʿIyāḍ ibn Mūsā al-Yaḥṣubī as-Sabtī, Ikmāl al-Muʿlim bi-Fawāʾid Muslim (Mansoura, Egypt: Dār al-Wafāʾ, 1998), 2:234.

[8] Qurʾān: 9:103.

[9] ʿAllāmah Badr ad-Dīn ʿAynī, ʿUmdat al-Qārī (n 4) 4:39.

[10] Qāḍī ʿIyāḍ (n 7) 2:234.

[11] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdillāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, Al-ʿIqd al-Farīd (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1983), 1:151.

[12] ʿAllāmah Abū ’l-Ḥasan ʿAlī ibn al-Ḥasan al-Hunāʾī, better known as Kurāʿ an-Naml, Al-Muntakhab min Gharīb Kalām al-ʿArab (Makkah Mukarramah: Jāmiʿat Umm al-Qurā, 1989), 2:764.

[13] Qāḍī ʿIyāḍ (n 7) 2:234.

[14] Ibid.

[15] Ibid.

[16] Ibid.

[17] Ibid.

[18] Qurʾān: 29:45.

[19] Qāḍī ʿIyāḍ (n 7) 2:234.

[20] Ibid.

[21] Sirāj ad-Dīn Abū Ḥafṣ ʿUmar ibn ʿAlī ash-Shāfiʿī, better known as Ibn al-Mulaqqin, At-Tawḍīḥ li-Sharḥ al-Jāmiʿ aṣ-Ṣaḥīḥ (Qatar: Wazārat al-Awqāf wa ’sh-Shuʾūn al-Islāmiyyah, 2008), 5:221.

[22] Ibid.

[23] ʿAllāmah Badr ad-Dīn Abū Muḥammad Maḥmūd ibn Aḥmad al-ʿAynī, Sharḥ Sunan Abi Dāwūd (Riyadh: Maktabat ar-Rushd, 1999), 2:229.

[24] Qurʾān: 14:40.

[25] Ibid, 19:55.

[26] Ibid, 21:72-73.

[27] Ibid, 20:14.

[28] Ibid, 19:31.

[29] Ibid, 31:17.

[30] Ibid, 19:59.

[31] Ibid, 98:5.

[32] Imām Abū ’l-Qāsim Sulaymān ibn Aḥmad aṭ-Ṭabrānī, Al-Muʿjam al-Kabīr (Cairo: Maktabat Ibn Taymiyyah, 2nd ed.), 11:199.

[33] ʿAllāmah ʿAlī ibn Abi Bakr ibn Sulaymān al-Haytamī, Majmaʿ az-Zawāʾid wa-Manbaʿ al-Fawāʾid (Beirut: Dār al-Kitāb al-ʿArabī), 2:105.

[34] Qāḍī ʿIyāḍ (n 7) 2:235.

[35] Qiwām as-Sunnah Abū ’l-Qāsim Ismāʿīl ibn Muḥammad at-Taymī, Sharḥ Ṣaḥīḥ al-Bukhārī (Kuwait: Dār Asfār, 2021), 2:347.

[36] Ḥāfiẓ Ibn Ḥajar (n 6) 11:383.

[37] ʿAllāmah Badr ad-Dīn ʿAynī, Sharḥ Sunan Abī Dāwūd (n 23) 2:229.

[38] Imām Mālik, Al-Muwaṭṭaʾ bi Riwāyat Yaḥyā Ibn Yaḥyā al-Laythī – Morrocan print (n 1) 219.

[39] ʿAllāmah Abū ʿAbdillāh Muḥammad ibn ʿAbd al-Bāqī az-Zurqānī, Sharḥ az-Zurqānī ʿalā ’l-Muwaṭṭaʾ (Cairo: Dār al-Ḥadīth, 2015), 1:190.

[40] Shaykh al-Ḥadīth Mawlānā Muḥammad Zakariyyā ibn Muḥammad Yaḥyā al-Kāndhlawī, Awjaz al-Masālik ilā Muwaṭṭaʾ Mālik (Damascus: Dār al-Qalam, 2003), 2:5.

[41] Qurʾān: 9:3.

[42] ʿAllāmah Abū Bakr Muḥammad ibn ʿAbdillāh, better known as Ibn al-ʿArabī al-Mālikī, Al-Masālik fi Sharḥ Muwaṭṭaʿ Mālik (Beirut: Dār al-Gharb al-Islāmī, 2007), 2:313.

[43] Qurʾān: 84:1-2.

[44] ʿAllāmah Ibn al-ʿArabī, Al-Masālik (n 42) 2:313-314.

[45] Mawlānā Zakariyyā (n 40) 2:5.

[46] ʿAllāmah Abū Bakr ibn ʿAlī ibn Muḥammad ibn al-Ḥaddād az-Zabīdī, Al-Jawharah an-Nayyirah Sharḥ Mukhtaṣar al-Qudūrī fī Furūʿ al-Ḥanafiyyah (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2006), 1:120.

[47] Qurʾān: 9:3.

[48] Ḥāfiẓ Ibn Ḥajar (n 6) 3:5.

[49] Ibid.

[50] Ḥāfiẓ Ibn Ḥajar (n 6) 3:5.

[51] Mawlānā Zakariyyā (n 40) 2:5.

[52] Ḥāfiẓ Ibn Ḥajar (n 6) 3:8.

[53] Ḥāfiẓ Ibn Ḥajar (n 6) 3:8-9.

[54] Mawlānā Zakariyyā (n 40) 2:5.

[55] Qurʾān: 5:58.

[56] Ibid, 62:9.

[57] Ḥāfiẓ Ibn Ḥajar (n 6) 3:6.

[58] Mawlānā Zakariyyā (n 40) 2:5.

[59] Ibid.

[60] Ḥāfiẓ Ibn Ḥajar (n 6) 3:6.

[61] Mawlānā Zakariyyā (n 40) 2:6.

[62] Imām Abū ʿAbdillāh Muḥammad ibn Ismāʿīl al-Bukhārī, Al-Jāmiʿ al-Musnad aṣ-Ṣaḥīḥ al-Mukhtaṣar min Umūr Rasūl Allāh ﷺ wa-Ayyāmi-Hī wa Sunani-Hī / Ṣaḥīḥ al-Bukhārī (Beirut: Dār Ṭawq an-Najāt, 1422), 1:124-125.

[63] Ḥāfiẓ Ibn Ḥajar (n 6) 3:6-7.

[64] ʿAllāmah Zurqānī (n 39) 1:190.

[65] ʿAllāmah Abū ʿUmar Yūsuf ibn ʿAbdillāh al-Qurṭubī, better known as Ibn ʿAbd al-Barr, Al-Istidhkār al-Jāmiʿ li-Madhāhib Fuqahāʾ al-Amṣār wa ʿUlamāʾ al-Aqṭār fī-mā Taḍammana-Hu ’l-Muwaṭṭaʾ mi’ Maʿānī ’r-Raʾy wa ’l-Āthār wa Sharḥ dhālika Kulli-Hī bi ’l-Ījāz wa ’l-Ikhtiṣār (Cairo: Dār al-Waʿy, 1993), 4:11-12.

[66] ʿAllāmah Abū Bakr Muḥammad ibn ʿAbdullāh ibn al–ʿArabī al-Mālikī, Al-Qabas fī Sharḥ Muwaṭṭaʾ Mālik ibn Anas (Beirut: Dār al-Gharb al-Islāmī, 1992), 190-191.

[67] ʿAllāmah Ibn al-ʿArabī, Al-Masālik (n 42) 2:314.

[68] ʿAlāʾ ad-Dīn Abū Bakr Muḥammad ibn Aḥmad as-Samarqandī, Tuḥfat al-Fuqahāʾ (Beirut: Dār al-Kutub al-ʿIlmiyyah, 1984), 1:109.

[69] Ibid.

[70] Kamāl ad-Dīn Muḥammad ibn ʿAbd al-Wāḥid as-Sīwāsī, better known as Ibn al-Humām, Sharḥ Fatḥ al-Qadīr ʿalā ’l-Hidāyah Sharḥ Bidāyat al-Mubtadī (Beirut: Dār al-Kutub al-ʿIlmiyyah, 2003), 1:234.

[71] Qurʾān: 22:27.

[72] Ḥāfiẓ Ibn Ḥajar (n 6) 3:9-10.

[73] Imām Abū ʿAbdillāh Muḥammad ibn al-Ḥasan ash-Shaybānī, Al-Aṣl, better known as Al-Mabsūṭ (Qatar: Wazārat al-Awqāf wa ’sh-Shuʾūn al-Islāmiyyah – Idārat ash-Shuʾūn al-Islāmiyyah / Beirut: Dār Ibn Ḥazm, 2012), 1:108.

[74] Ibid, 1:108-109.

[75] Mawlānā Zakariyyā (n 40) 2:6.

[76] ʿAllāmah Zabīdī (n 46) 1:120.