The Correct Method of Replying to Ażān & Iqāmat: Fourteen Madanī Pearls

The Method of Replying to Ażān and Iqāmat

The Mūażżin should utter the Kalimāt of Ażān with pauses. اَللّٰهُ اَکْبَرُ اَللّٰهُ اَکْبَر (when uttered together without a pause) are considered one Kalimaĥ. After uttering this, he should take a pause for the amount of time in which the replier can reply. Not taking the pause is Makrūĥ and therefore, repeating such Ażān is Mustaḥab.

(Dur-re-Mukhtār, pp. 66, vol. 2, Rad-dul-Muḥtār, pp. 66, vol. 2)

The replier should say اَللّٰهُ اَکْبَرُ اَللّٰهُ اَکْبَر during the pause of the Mūażżin, i.e. when the Mūażżin is silent. He should reply to the other Kalimāt in the same way. When the Mūażżin says اَشْهَدُ أَنَّ the first time, the replier should say:

صَلَّى اللّٰهُ عَلَيْكَ يَا رَسُوْلَ اللّٰه

May Allāĥ's Durūd upon you Yā Rasūlallāĥ صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم!

When the Mūażżin utters these words again, the replier should say:

قُرَّةُ عَيْنِيْ بِكَ يَارَسُوْلَ اللّٰه

Yā Rasūlallāĥ صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم! You are the solace of my eyes.

Each time, make thumb nails touch eyes and say:

اَللّٰهُمَّ مَتِّعْنِيْ بِالسَّمْعِ وَالْبَصَر

Yā Allāĥ عَزَّوَجَلَّ! Benefit me from my faculties of listening and seeing.

Whoever does this, the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم will make him enter Heaven accompanying him.

(Rad-dul-Muḥtār, pp. 84, vol. 2)

In reply to حَىَّ عَلَی الصَّلٰوة and حَىَّ عَلَی الْفَلَاح say لَاحَوْلَ وَلَاقُوَّةَ اِلَّا بِاللّٰه each time, and it is better to say both (what the Mūażżin says as well as لَاحَوْلَ) and also add:

مَا شَآءَاللّٰہُ کَانَ وَمَالَمْ يَشَاءَ لَمْ يَکُنْ

Whatever Allāĥ عَزَّوَجَلَّ wanted happened and whatever He did not want did not happen.

(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 82, vol. 2) (Fatāwa-e-'Ālamgīrī, pp. 57, vol. 1)

In reply to اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْم, say:

صَدَقْتَ وَبَرَرْتَ وَبِالْحَقِّ نَطَقْتَ

You are true and pious and have said right.

(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 83, vol. 2)

Replying to Iqāmat is Mustaḥab. Its reply is similar to that of Ażān. The only difference is that in reply to قَدْقَامَتِ الصَّلٰوة the replier should say:

اَقَامَهَا اللّٰهُ وَاَدَامَهَا مَادَامَتِ السَّمٰوٰتُ وَالْاَرْض

May Allāĥ عَزَّوَجَلَّ persist it until sky and earth exist!

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

Fourteen Madanī Pearls of Ażān

1.     If the primary Jamā'at of five Farḍ Ṣalāĥ including Jumu'aĥ is held in the Masjid at stipulated time, it is Sunnat-e-Mūakkadaĥ to utter Ażān for them, and its emphasis is like that of Wājib. If Ażān is not uttered, all the people over there will be sinner.

(Baĥār-e-Sharī'at, pp. 464, vol. 1)

2.     If somebody offers Ṣalāĥ at home in the city, the Ażān of the local Masjid will be enough but it is Mustaḥab to utter Ażān.

(Rad-dul-Muḥtār, pp. 62, 78, vol. 2)

3.     If somebody is out of the city or in a village, orchard or farm, the Ażān of the city/village will be enough provided these places are near the city/village; but it is better to say Ażān. However, if these places are not near, that Ażān will not be enough. Here, nearness means that the voice of Ażān (given in city / village) could reach there.

(Fatāwā-e-'Ālamgīrī, pp. 54, vol. 1)

4.     If a traveller did not utter Ażān or Iqāmat or both, it is Makrūĥ; if he utters only Iqāmat, there is no repugnance, but it is better to say Ażān also, whether he is alone or with other companions.

(Baĥār-e-Sharī'at, pp. 471, vol. 1) (Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 78, vol. 2)

5.     Utter Ażān after the time has started. If it is uttered before the time begins or if the time starts during the Ażān, the Ażān should be repeated in both the cases.

(Hiddāyah, pp. 45, vol. 1)

The Mūażżin should make a habit of ascertaining the timings of Ṣalāĥ with the help of timetable. At some places, the Mūażżin starts uttering Ażān before the time begins. It is a Madanī request to the Imāms as well as the Masjid committee to keep an eye on this matter.

6.     It is Makrūĥ for women to say Ażān and Iqāmat whether they are offering Ṣalāĥ (within its time) or Qaḍā (after the elapsing of its stipulated time).

(Dur-re-Mukhtār, pp. 72, vol. 2)

7.     It is impermissible for women to offer Ṣalāĥ with Jamā'at.

(Dur-re-Mukhtār, pp. 367, vol. 2, Baĥār-e-Sharī'at pp. 584, vol. 1)

8.     A clever child can also utter Ażān.

(Dur-re-Mukhtār, pp. 75, vol. 2)

9.     Though uttering Ażān without Wuḍū is valid, it is Makrūĥ to do so.

(Baĥār-e-Sharī'at, pp. 466, vol. 1, Marāqil Jalāĥ, pp. 64)

10. The Ażān uttered by a eunuch, transgressor even if he is a scholar, an intoxicated person, a mad person, the one on whom Ghusl is due and unwise child is Makrūĥ. Therefore, the Ażān uttered by any of the aforementioned people should be repeated.

(Baĥār-e-Sharī'at, pp. 466, vol. 1, Dur-re-Mukhtār, pp. 75, vol. 2)

11. It is better if the Mūażżin is Imām as well.

(Dur-re-Mukhtār, pp. 88, vol. 2)

12. Ażān should be uttered aloud outside the Masjid facing the Qiblaĥ with the fingers inside the ears but raising the voice of Ażān beyond one's strength is Makrūĥ.

(Baĥār-e-Sharī'at, pp. 468, 469, vol. 1, 'Alamgīrī, pp. 55, vol. 1)

13. Say حَىَّ عَلَی الصَّلٰوة having turned face towards the right side and حَىَّ عَلَی الْفَلَاح towards the left side even if the Ażān is not for Ṣalāĥ e.g. the Ażān uttered into the ear of a newly born baby. Turn only the face, not the whole body.

*(Dur-re-Mukhtār, pp. 66, vol. 2, Baĥār-e-Sharī'at, pp. 469,vol. 1)*

14. Some Mūażżinīn start moving their face slightly having uttered the word حَىَّ. It is not correct. The correct method is to first turn face to the right or left side completely and then start saying the word حَىَّ.

15. It is Mustaḥab to say اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْم after حَىَّ عَلَی الْفَلَاح in Fajr Ażān.

(Dur-re-Mukhtār, pp. 67, vol. 2)

If it is not uttered, Ażān will still be valid.

(Qānūn-e-Sharī'at, pp. 89)

The Immense Blessings of Ażān and Replying to the Call to Prayer

Excellence of Durūd Sharīf

The Prophet of mankind, the peace of our heart and mind, the most generous and kind صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "Whoever recited the Holy Qurān, praised Allāĥ عَزَّوَجَلَّ, recited Durūd Sharīf upon the Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and then asked forgiveness from Allāĥ عَزَّوَجَلَّ, he has sought goodness from its source."

(Shu'bul Īmān, pp. 373, vol. 2, Hadīš 2084)

صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Four Narrations about the Blessings of Ażān

1. No Insects in Grave

The beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "The one who utters Ażān in order to gain Šawāb is like the martyr draggled in blood and when he dies, there will be no infliction of insects in his body in the grave (i.e. his body will remain safe from insects)."

(Mu'jam Kabīr, pp. 322, vol. 12, Hadīš 13554)

2. Domes of Pearls

The most Exalted Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "I went in to the Heaven where I saw domes of pearls, its dust was of musk. I asked, "O Jibrāīl! For whom these (domes) are?" He replied, "For the Imām (the one who leads Ṣalāĥ) and Mūażżin (the one who utters Ażān) of your Ummaĥ."

(Al-Jami'uş-Şagīr, pp. 255, Hadīš 4179)

3. Previous Sins are Forgiven

The beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, 'The one uttering Ażān for five Ṣalāĥ due to faith with the intention of gaining Šawāb, his previous sins will be forgiven, and the one leading his companions in five Ṣalāĥ due to faith for gaining Šawāb, his previous sins will be forgiven.'

(Sunan Kubrā, pp. 636, vol. 1, Hadīš 2039)

4. Fish Also Seek Forgiveness

It has been reported: Everything including even the fish in river ask supplication of forgiveness for those uttering Ażān. When the Mūażżin utters Ażān, the angels also repeat; when he finishes, the angels keep asking the supplication of forgiveness for him up to the Judgment Day. The one who dies in the state of being a Mūażżin will not be tormented in his grave, and he remains safe from the agonies at the time of death, the hardness and narrowness of the grave.

(Derived from: Tafsīr-e-Sūra-e-Yūsuf-lil-Ghazālī translated, pp. 14, Markaz-ul-Auliyā, Lahore)

Excellence of Replying to Ażān

The Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم once said, "O women! Whenever you hear Bilāl uttering Ażān and Iqāmat, you should also say what he says as Allāĥ عَزَّوَجَلَّ will write one hundred thousand good deeds for you for every Kalimaĥ, raise your one thousand ranks and will remove your one thousand sins." Listening to this, the women asked, "This (Šawāb) is for women; what is for men?" The beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, "There is double (Šawāb) for men."

(Tarikh-e-Dimshq la bin Asakir, pp. 75, vol. 55)

Earn 30 Million and 24 Hundred Thousand Good Deeds

Dear Islamic brothers! How enormous Allāĥ's mercy is! How easy He عَزَّوَجَلَّ has made it for us to earn good deeds, get our ranks raised and get our sins forgiven, but regretfully, we are heedless despite so many facilitations. The detail of the excellence of Ażān's reply mentioned in the foregoing Ḥadīš is as follows.

'اَللّٰہُ اَکْبَرُ اَللّٰہُ اَکْبَر' are two Kalimāt. The whole Ażān consists of 15 Kalimāt. If an Islamic sister replies to one Ażān, i.e. she says what the Mūażżin says, she will get 15 hundred thousand good deeds, her 15 ranks will be raised and her 15 thousand sins will be removed. There is double Šawāb for Islamic brothers. In the Ażān of Fajr, اَلصَّلٰوةُ خَيْرٌ مِّنَ النَّوْم is also said twice, so there are 17 Kalimāt in Fajr Ażān. Therefore, the woman replying to Fajr Ażān will get 17 hundred thousand good deeds, her 17 thousand ranks will be raised and 17 thousand sins will be forgiven, and all this Šawāb will be doubled for the Islamic brothers. In Iqāmat, قَدْ قَامَتِ الصَّلٰوة is also said twice, and so the Šawāb of the reply to Iqāmat is equal to that of Fajr Ażān. In short, if any Islamic sister succeeds in replying the Ażān as well as Iqāmat five times daily, she will attain 10 million 62 hundred thousand good deeds, her one hundred 62 thousand ranks will be raised and her one hundred 62 thousand sins will be forgiven and Islamic brothers will get double Šawāb. In other words, he will gain 30 million 24 hundred thousand good deeds, his 3 hundred 24 thousand ranks will be raised and his 3 hundred 24 thousand sins will be forgiven.

The Replier of Ażān Entered the Heaven

Ḥaḍrat Sayyidunā Abū Huraīraĥ رَضِیَ اللّٰہُ تَعَالٰی عَنْہُ narrates that a man whose no major pious deed was known died. The beloved and blessed Rasūl صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said to the blessed companions رَضِیَ اللّٰہُ تَعَالٰی عَنْہُم, "Do you know Allāĥ عَزَّوَجَلَّ has made him enter the Heaven." The people became surprised as apparently he did not have any major deed. Therefore, one of the companions went to that person's house and asked his widow as to what his special deed was. She replied, "Although I do not know any of his special deed, he would reply to Ażān whenever he used to hear it, whether it was day or night."

(Tarikh-e-Dimshq la bin Asakir, pp. 412, 413, vol. 40)

May Allāĥ عَزَّوَجَلَّ bless him and forgive us for his sake.

Twenty-Five Madanī Pearls of Tayammum and a Miraculous Recovery from Cancer

Twenty-Five Madanī Pearls of Tayammum

1.     The thing that neither turns into ash nor melts and nor softens on being burnt is classed as earthen and may be used for Tayammum. Tayammum is allowed with sand, limestone, kohl, sulphur, stone, emerald, and other gems, regardless of whether or not dust is present on them.

(Baĥār-e-Sharī'at, pp. 357, vol. 1, Baḥr-ur-Rāiq, pp. 257, vol. 1)

2.     Tayammum is allowed with pots made up of baked bricks, porcelain or clay. However, Tayammum will not be allowed if they are coated with a layer of non-earthen material e.g. glass.

(Baĥār-e-Sharī'at, pp. 358, vol. 1)

3.     The dust, stone etc. that is being used for Tayammum must be pure i.e. there should be no traces of impurity on it. Further, even if the impression of impurity had disappeared due to evaporation, it is not allowable for Tayammum.

(ibid, pp. 357)

If a piece of land, a wall, or mud on the ground becomes stained with impurity but the stain then dries and vanishes due to the blowing of the wind or the heat of the sun, they are considered pure for Ṣalāĥ, but cannot be used for Tayammum.

4.     Mere suspicion that it may have been impure is useless and not applicable.

(ibid, pp. 357)

5.     A piece of wood, cloth, carpet etc. can be used for Tayammum if it is covered in so much dust that impressions of fingers develop on it on hitting hands.

(ibid, pp. 359)

6.     Tayammum is permissible from lime, mud or brick wall of Masjid or home provided it is not coated with oil paint, plastic paint, matte finish, wall paper or something which is non-earthen. If marble is fitted on wall, it is allowable for Tayammum.

7.     If Wuḍū or Ghusl is due on somebody and water is not in his reach, he may perform Tayammum in the place of Wuḍū and Ghusl.

(Baĥār-e-Sharī'at, pp. 346, vol. 1)

8.     If there is a true fear that Wuḍū or Ghusl would intensify or prolong the illness, or it has been personal experience that whenever Wuḍū or Ghusl was performed, the illness intensified or, similarly, any good and capable Muslim doctor who is not Fāsiq (one who does not follow obligatory religious rulings) suggests that water will cause harm, Tayammum may be performed in these cases.

(Baĥār-e-Sharī'at, pp. 346, vol. 1)

(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 441, 442, vol. 1)

9.     If water causes harm on bathing from head, take bath from neck and perform wiping of complete head.

(Baĥār-e-Sharī'at, pp. 347, vol. 1)

10. Tayammum is permissible if presence of water is not known within a radius of one mile.

(ibid)

11. If Zam Zam water is available in a quantity by which Wuḍū is possible, Tayammum is not permissible.

(ibid)

12. If there is severely cold and it is strongly suspected that bathing would result in death or illness; and no means of protection against cold after taking bath is available either, Tayammum is permissible.

(ibid, pp. 348)

13. If a prisoner is not allowed to perform Wuḍū, he should perform Tayammum and pray his Ṣalāĥ but repeat this Ṣalāĥ later. If jailers or enemies do not let the prisoner offer prayer, then he has to offer Ṣalāĥ by gestures, and repeat this Ṣalāĥ later on.

(ibid, pp. 349)

14. If it is suspected that the caravan will go out of sight (or train will leave) because of searching water, Tayammum is permissible.

(ibid, 350)

15. One was sleeping in the Masjid and Ghusl became Farḍ (because of nocturnal emission), he should perform Tayammum instantly at the same place. This is the most cautious way.

(Fatāwā Raḍawiyyah (Jad īd), pp. 479, vol. 3)

He must then instantly leave the Masjid. Any delay is Ḥarām.

(Baĥār-e-Sharī'at, pp. 352, vol. 1)

16. If the available time for Ṣalāĥ is too short that the Ṣalāĥ would become Qaḍā (i.e. its stipulated time would elapse) in case of making Wuḍū or Ghusl, perform Tayammum and offer Ṣalāĥ. Then repetition of that Ṣalāĥ is must having performed Wuḍū/ Ghusl.

(Fatāwā Raḍawiyyaĥ (Jad īd), pp. 307, vol. 3)

17. If a woman whose menses or post-natal bleeding has ended does not have access to water, she has to perform Tayammum.

(Baĥār-e-Sharī'at, pp. 352, vol. 1)

18. If a person is present at such a place where neither water nor any earthen object is available for Tayammum, he should perform all acts of Ṣalāĥ within that Ṣalāĥ timing without making intention for Ṣalāĥ.

(Baĥār-e-Sharī'at, pp. 353, vol. 1)

On having access to water or earthen object, that Ṣalāĥ will have to be offered after performing Wuḍū / Tayammum.

19. The method of Tayammum in place of Wuḍū and Ghusl is same.

(Al-Jauĥarat-un-Nayyīraĥ, pp. 28, vol. 1)

20. If Ghusl is due on somebody, he does not need to make Tayammum twice for Wuḍū and Ghusl; instead he may make intention for both in the same Tayammum and if intention was made for only Ghusl or only Wuḍū, it is also sufficient.

(Baĥār-e-Sharī'at, pp. 354, vol. 1)

21. The acts that nullify Wuḍū or Ghusl will also nullify Tayammum. Access to water will also nullify Tayammum.

(ibid, pp. 360)

22. If a woman is wearing some jewellery in her nose she must remove it; otherwise the part of the nose beneath the jewellery would not be wiped.

(ibid, 355)

23. The part of the lips that is visible when the mouth is closed in a natural position (not too tight) must be wiped. If someone shut his mouth so tightly that some part remained un-wiped, Tayammum will not be valid.

(ibid)

The same ruling applies in case of closing the eyes very tightly.

(ibid)

24. If one is wearing ring or watch, these must be removed to wipe beneath them. Islamic sisters should move their bangles in order to wipe the skin beneath. More care is to be taken whilst performing Tayammum as compared to Wuḍū.

(ibid)

25. If a sick or such a disabled person who does not have hands and legs cannot perform Tayammum himself, somebody else should help him perform Tayammum. In this case, the helping person does not need to make intention; instead, the one being helped in performing Tayammum will have to make his intention.

(ibid, 354) (Fatāwa-e-'Alamgīrī, 1982, pp. 26, vol. 1)

Madanī Suggestion

Going through the booklets 'Method of Wuḍū' and 'Method of Ṣalāĥ' will be useful in learning the rulings concerning Wuḍū and Ṣalāĥ respectively.

O Allāĥ عَزَّوَجَلَّ, make us read, understand, and explain to others the ruling of Ghusl over and over again and make us perform Ghusl according to Sunnaĥ. Āmīn!

Recovery from Cancer

اَلْحَمْدُلِلّٰہِعَزَّوَجَلَّ! Allah عَزَّوَجَلَّ and His beloved Rasūl صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم have greatly blessed Dawat-e-Islami. Many patients suffering from such deadly diseases declared incurable by doctors have found the cure for their lethal diseases in the Madanī Qāfilaĥs. According to the statement made by an Islamic brother of Maripur (Bāb-ul-Madīna, Karachi) 'An Islamic brother living at Hawk's bay (Bāb-ul-Madīna, Karachi) had cancer; he travelled with a Madanī Qāfilaĥ of Dawat-e-Islami the International non-political religious movement of the Quran and Sunnaĥ in the company of Prophet's devotees.

During the journey, he looked quite sad and disappointed. The participants of the Qāfilaĥ reassured him and made supplications for him. One morning, while he was sitting, all of a sudden, he vomited a peace of flesh, he felt greatly relieved after the vomiting. Having returned from, the Madanī Qāfilaĥ he went to see a doctor and had his tests done again; he was shocked to see results which indicated that he was no longer suffering from cancer. عَزَّوَجَلَّ اَلْحَمْدُلِلّٰہِ he regained his health.

صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد