Dalīl al-Ṭālib - Marʿi al-Karmi - (26)

Chapter: The Adhan and the Iqama

Both calls are a communal obligation (fard kifaya) for free men in settled areas. For someone praying alone or while travelling they are recommended, whereas for women they are disliked, even if performed in a low voice.

The two calls are only valid when delivered in their prescribed order without an undue break, and when both are made by the same person who intends thereby to give the adhan and the iqama.

Among the conditions1 is that the caller be a Muslim male, sane, discerning, able to speak2, and outwardly upright. Neither call is valid before its appointed time, except the adhan of Fajr, which may be given after midnight.

Raising the voice is an essential element, unless the call is directed to those already present.

It is recommended3 that the caller possess a strong voice, be trustworthy, knowledgeable of the prayer times, and in a state of ritual purity for both calls. Giving the adhan without ablution is not disliked; doing so for the iqama is.

The sunnah is to give the adhan at the very beginning of the time, to recite it deliberately4, to stand at an elevated spot, raise one’s face, place the index fingers in the ears, face the qiblah, turn to the right when saying “hayya ʿala al-salah” and to the left when saying “hayya ʿala al-falah”5, and not to move

(1) In manuscript A the reading is “yushtarat” (“it is stipulated”). (2) Al-Lubdi notes in his marginal commentary, p. 46: “This stipulation serves no purpose, for a mute person is obviously incapable of performing the adhan, and I have not found this condition mentioned elsewhere.” (3) In manuscript J the reading is “wa-yusann” (“it is recommended”). (4) Al-mutarsil is the muezzin who delivers the adhan calmly and distinctly so that the listeners understand him; the word derives from the expression “So-and-so came ‘ala ruslih,” meaning he came in his usual manner, unhurried and without strain. See al-Durr al-Naqi, p. 175. (5) In manuscript B, both here and in the following occurrence, the word appears as “lahy,” with the letter lam replacing ba; the same reading is found in manuscripts N and J.

باب الأذان والإقامة وهما فرض كفاية في الحضر على الرجال الأحرار ويسنان للمنفرد وفي السفر ويكرهان للنساء ولو بلا رفع صوت. ولا يصحان إلا مرتين متواليين عرفا وأن يكونا من واحد بنية منه. وشرط١ كونه مسلما ذكرا عاقلا مميزا ناطقا٢ عدلا ولو ظاهرا ولا يصحان قبل الوقت إلا أذان الفجر فيصح بعد نصف الليل. ورفع الصوت ركن ما لم يؤذن لحاضر. وسن٣ كونه صيتا أمينا عالما بالوقت متطهرا فيهما لكن لا يكره أذان المحدث بل إقامته. ويسن الأذان أول الوقت والترسل٤ فيه وأن يكون على علو رافعا وجهه جاعلا سبابتيه في أذنيه مستقبلا القبلة ويلتفت يمينا لحي على الصلاة وشمالا لحي٥ على الفلاح ولا يزيل

١ في "أ" "يشترط". ٢ قال اللبدي في الحاشية "ص: ٤٦": "لا فائدة لهذا الشرط, فإن غير الناطق لا يتأتي منه الأذان, كما هو ظاهر, ولم أره لغير". ٣ في "ج" "ويسن". ٤ المترسل: الذي في تأذينه, ويبين تبينا يفهمه من يسمعه, وهو من قولهم: جاء فلان على رسله: أي على هيئته, غير عجل, ولا متعبة نفسه. الدر النقي "ص: ١٧٥". ٥ في "ب" في هذا الموضع, والذي بعده "لحي" باللام بدل: الباء, وكذا في "ن" و"ج".