Rulings on Replying to Azan, Iqamat & Uttering Azan Outside the Masjid

Nine Madanī Pearls about Replying to Ażān

1.     In addition to the Ażān of Ṣalāĥ, other Ażān such as the one uttered at the time of the birth of a baby should also be replied.

(Rad-dul-Muḥtār, pp. 82, vol. 2)

2.     Muqtadīs should never reply to the Ażān of Khuṭbaĥ. It is most cautious to refrain in this case. However, there is no harm if the reply to Ażān or supplication (between two Khuṭbāt) is made in heart without uttering any word with the tongue. However, if the Imām replies to the Ażān or makes supplication even with the tongue, it is quite permissible.

(Fatāwā Raḍawiyyah (Jad īd), pp. 300, 301, vol. 8)

3.     There is a commandment to reply for the hearer of Ażān.

(Fatāwa-e-'Ālamgīrī, pp. 57, vol. 1)

A Junub (the one who is to do Ghusl because of intercourse or nocturnal emission) should also reply to Ażān. However, a woman undergoing menses or post-natal bleeding, audience of Khuṭbaĥ, performers of funeral Ṣalāĥ, those having intercourse or those passing stool or urine need not to reply.

(Dur-re-Mukhtār, pp. 81, vol. 2)

4.     When Ażān is going on, one should stop every type of work such as talking, Salām, reply to Salām and even recitation of the Holy Qurān etc. for the duration in which Ażān is being uttered. Listen to the Ażān attentively and make its reply. Do also the same while Iqāmat is going on.

(Baĥār-e-Sharī'at, pp. 473, vol. 1, Dur-re-Mukhtār pp. 86, 87, vol. 2, 'Ālamgīrī, pp. 57, vol. 1)

5.     It is safer to stop walking, eating, picking or laying a utensil or other things, playing with children, talking by gestures etc. during Ażān.

6.     The one talking during Ażān is in the danger of losing faith at the time of death.

(Baĥār-e-Sharī'at, pp. 473, vol. 1)

7.     If anybody hears the Ażān while walking, it is better for him to stop walking and remain silent for the amount of time in which Ażān is uttered and reply to the Ażān.

(Fatāwa-e-'Ālamgīrī, pp. 57, vol. 1, Baĥār-e-Sharī'at, pp. 473, vol. 1)

8.     If anybody hears more than one Ażān, he is required to reply to the first Ażān only but it is better to reply to all of them.

(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 82, vol. 2)

9.     If anybody did not reply during the Ażān and much time has not passed yet, he should still reply.

(Dur-re-Mukhtār, pp. 83, vol. 2)

Seven Madanī Pearls about Iqāmat

1.     It is better to say Iqāmat just behind the Imām in the Masjid; if it is not conveniently possible to utter Iqāmat just behind the Imam, then it should be uttered at the right side.

(Fatāwā Raḍawiyyah (Jad īd), pp. 372, vol. 5)

2.     Iqāmat is a more emphatic Sunnaĥ than Ażān.

(Rad-dul-Muḥtār, pp. 67, vol. 2)

3.     It is Mustaḥab to reply to Iqāmat.

(Fatāwa-e-'Ālamgīrī, pp. 57, vol. 1)

4.     Say the words of Iqāmat quickly without pauses in between.

(Baĥār-e-Sharī'at, pp. 470, vol. 1)

5.     Turn face to the right and left side whilst saying حَىَّ عَلَی الصَّلٰوة and حَىَّ عَلَی الْفَلَاح respectively during Iqāmat as well.

(Dur-re-Mukhtār, pp. 66, vol. 2)

6.     Iqāmat is the right of the person who uttered Ażān. However, with the consent of the utterer of Ażān, someone else can also say Iqāmat. If the Iqāmat is uttered without the permission of the Mūażżin (the one who uttered Ażān) and he resented it, then it is Makrūĥ.

(Fatāwā-e-'Ālamgīrī, pp. 54, vol. 1)

7.     If a person comes during Iqāmat, it is Makrūĥ for him to wait whilst standing, instead, he should sit down. Similarly, the people who are already sitting in the Masjid should also be seated; all should stand when the Mukabbir says حَىَّ عَلَی الْفَلَاح. This ruling also applies to the Imām.

(Fatāwa-e-'Ālamgīrī, pp. 57, vol. 1, Baĥār-e-Sharī'at, pp. 471, vol. 1)

Eleven Mustaḥab Occasions for Uttering Ażān

1.     In the ears of infant.

2.     In the ears of a grieved person.

3.     In the ears of an epileptic patient.

4.     In the ears of a furious and grumpy person.

5.     In the ears of an irritating animal.

6.     In the severity of fighting.

7.     Eruption of fire.

8.     After the burial of dead body.

9.     Defiance of Jinn (or when a Jinn captures someone)

10. If someone forgets the way in the forest and there is nobody to show the way

(Baĥār-e-Sharī'at, pp. 466, vol. 1, Rad-dul-Muḥtār, pp. 62, vol. 2)

And

11. It is Mustaḥab to utter Ażān, during the period of Epidemic.

(Baĥār-e-Sharī'at, pp. 466, vol. 1, Fatāwā Raḍawiyyaĥ, pp. 370, vol. 5)

To Utter Ażān in the Masjid is Contrary to Sunnaĥ

Nowadays, the trend of uttering Ażān in the Masjid has developed, which is in contradiction to Sunnaĥ. It is stated in 'Alamgīrī etc. that Ażān should be uttered outside the Masjid, not inside.

(Fatāwa-e-'Ālamgīrī, pp. 55, vol. 1)

Imām of Aĥl-e-Sunnat, Revivalist of the Ummaĥ, Reviver of the Sunnaĥ, Eradicator of Bid'aĥ, Scholar of Sharī'aĥ, Guide of Ṭarīqaĥ, Fountain of Blessing, 'Allāmaĥ, Maulānā, Al-Ḥāj Al-Ḥāfiẓ, Al-Qārī Ash-Shāĥ Imām Aḥmad Razā Khān عَلَيْہِرَحْمَةُالرَّحْمٰن says that it is not proved even once that Our Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم got the Ażān uttered inside the Masjid.

(Fatāwā Raḍawiyyah (Jad īd), pp. 412, vol. 5)

A'lā Ḥaḍrat رَحْمَةُاللّٰہِتَعَالٰیعَلَیْہِ further says that uttering Ażān in the Masjid is a desecration and disrespect of the Masjid as well as that of the court of Allāĥ عَزَّوَجَلَّ.

(ibid, pp. 411)

The place outside the veranda of the Masjid where shoes are taken off is not considered as a part of the Masjid and therefore, uttering Ażān there is absolutely in accordance with the Sunnaĥ. (ibid, pp. 408) The second Ażān of Jumu'aĥ which is uttered nowadays (before the Khuṭbaĥ) in the Masjid in front of the pulpit of the Imām is also contrary to Sunnaĥ. The second Ażān of Jumu'aĥ should also be uttered outside the Masjid but the Mūażżin should be in the straightness of the Imām.

صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد