Translation of Adhan and Iqhamah

Allahu Akbar: Allah is greater than any description

Ash hadu an la ilaha illal lah: I testify that there is no god but Allah who is one and unique.

Ash hadu anna Muhammadan Rasu lul lah: I testify that Muhammad is Allah’s Messenger.

Ash hadu anna Amiral Muminina Aliyyan Waliyyullah: testify that the commander of the faithful, Imam Ali is vicegerent of Allah.

Hayya’ala Salah: Hasten to prayers.

Hayya’ala Falah: Hasten to deliverance.

Hayya’ala Khayril Amal: Hasten to the best of acts (which is Namaz).

Qadqamatis Salah: Prayers has certainly been established.

La ilaha illal lah: There is no god but Allah who is one and unique.

939. There should not be an unusual interval between the sentences of Adhan or Iqamah, and if an unusual gap is allowed between them, the Adhan or Iqamah will have to be repeated.

940. If Adhan and Iqamah are recited in a melodious tune, rendering it musical, that, like the way singers sing to entertain the people, it is Haraam. If it does not become musical, it is Makrooh.

941. Whenever a person offers two prayers together, one after the other, he will not say Adhan for the second prayers if he has said it for the first, irrespective f whether it was better in that case to pray together or not. In following cases, this rule applies:

1. Adhan of Asr prayer on Friday when prayers of Friday or Zuhr are together.

2. Prayer of Asr in the day of Arafah which is 9th of Dhul Hijjab, together with Zuhr prayer.

3. Prayer on the night of Eid ul Adha for a person who is in Mash’ar Al-Haraam and it is together with Maghrib. Praying the above-said three cases together and connecting two prayers are recommended.

4. Asr and Isha prayers of a woman who is in Istihaza which should be offered immediately after Zuhr or Maghrib prayers.

5. Asr and Isha prayers of a person who cannot control his urine and faeces.
In the above 5 prayers, Adhan is deleted, provided that there is not a prolonged gap, or even if the gap is not long, but a Nafihah prayer makes them separate. But if all of them are offered separately n prime time, reciting Adhan and Iqamah is recommendatory.

942. If Adhan and Iqamah has been pronounced for congregational prayers, a person joining that congregation should not pronounce Adhan and Iqamah for his own prayers, even if he has not head it and not present at that time.

943. If a person entering a mosque finds that congregational prayers are over, he may not give Adhan or Iqamah for his own prayers, as long as the lines have not broken up, and the people have not dispersed, provided that Adhan and Iqamah have already been pronounced.

944. At a place where congregational prayers have just ended, and the lines have not yet broken up, if a person wants to begin his prayers individually, or with another congregation, he is exempted from pronouncing Adhan and Iqamah on 5 conditions:

1. If Adhan and Iqamah has already been recited for the preceding prayers.

2. If the congregational prayers offered is not void.

3. When the prayers of the person concerned, and the congregational prayers are offered at one and the same place. If the congregational prayers are offered within the mosque, and he wants to offer prayers on its roof, it is Mustahab that he should pronounce Adhan and Iqamah.

4. When the congregational prayers and his own prayers are both Ada.

5. When both, his prayers and the congregational prayers, are for common time. For example, both of them should be offering Zuhr prayers or Asr prayers. The same is applicable if he prays Zuhr while the congregation prays Asr or vice versa.

945. If a person doubts about the 2nd condition out of the 5 conditions mentioned above, that is, if he doubts whether or not the congregational prayers are void, he is exempted from pronouncing Adhan and Iqamah. But if he doubts about any one of the remaining 4 conditions, it is better that he should pronounce Adhan and Iqamah, with the Niyyat of Raja’ (a hope that he may be doing a worthy deed).

946. A person who hears Adhan or Iqamah, it is Mustahab that he repeats each part, but from “Hayya’ala Salah” to “Hayya’ala Khayril Amal” should repeat with the intention of doing something good.

947. If a person hears another person pronouncing Adhan and Iqamah, regardless of whether he has repeated with him the same or not, he may not say Adhan and Iqamah for his own Namaz, if there is no delay or time gap between them and his Namaz.

954. Adhan and Iqamah for a prayer should be pronounced when the time for that prayer has set in. If a person pronounces them before time, whether it be intentionally or due to forgetfulness, his action is void.

955. If a person doubts before pronouncing Iqamah, whether he has pronounced Adhan, he should pronounce Adhan. But if he doubts during Iqamah whether he has pronounced Adhan, the pronouncing of Adhan is not necessary.

956. If before pronouncing a part of Adhan or Iqamah, a person doubts whether he has pronounced the part preceding it, he should pronounce the preceding part. But if he doubts when in the process of pronouncing a part of Adhan or Iqamah whether he has pronounced the part preceding it, it is not necessary to pronounce that part.

957. It is Mustahab that while pronouncing Adhan, a person should stand facing Qibla and should have performed Wudhu or Ghusl. It is Mustahab to place the hands on his ears, and raise one’s voice. Also, one should pause between the recitals of different sentences, and should not engage in talking during Adhan.

958. It is Mustahab that at the time of pronouncing Iqamah, a person is at ease, and he pronounces it with a lower voice. While it is Mustahab not to join the sentences of Iqamah, there should not be that gap between them which is normally given in Adhan.

959. It is Mustahab that between the Adhan and Iqamah, a man should take a step forward, or should sit down for a while, or perform Sajdah, or recite any Dhikr, or Dua, or become quiet for some time, or talk, or offer two Rak’ats of prayers. However, talking between the Adhan and Iqamah of Fajr prayers, or offering prayers between the Adhan and Iqamah of Maghrib prayers, is not Mustahab.

960. It is recommended that a person who is appointed to pronounce Adhan is a righteous person (Adil), with the knowledge of timings, and his voice is loud. He should pronounce Adhan from an elevated place. But if he is using a loudspeaker, he may stand in a low place.

961. Hearing Adhan from radio and tape-recorder and the like is not sufficient for the purpose of Namaz and the prayers should pronounce it themselves.

962. As an obligatory precaution, Adhan must always be pronounced for Namaz and pronouncing Adhan for the purpose of declaring prayer time without intention of Namaz after that, is problematic.

963. If a person pronounces Adhan and Iqamah for individual prayer and late a group ask him to lead a mass prayer or he intends to offer prayers with a mass, his Adhan and Iqamah are not sufficient and as a Mustahab act, he must repeat them.