his feet1 unless he is on a minaret; after the ḥayʿala of the Fajr adhān he should say, twice, “Prayer is better than sleep,” an addition known as the tathwīb2.
It is recommended3 that the same person deliver both the adhān and the iqāma, provided this does not cause hardship.
One who is combining prayers, or making up missed obligatory prayers, gives the adhān for the first prayer and the iqāma for each.
It is likewise recommended for anyone who hears the muʾadhdhin or the muqim to repeat his words, except during the ḥayʿala, when he says, “Lā ḥawla wa lā quwwata illā bi-llāh4” (There is no power nor might except with Allah); during the tathwīb he says, “Ṣadaqta wa bararta5” (You have spoken the truth and done well); and when the wording of the iqāma is heard, he adds, “Aqāmahā Allāh wa adāmahā6” (May Allah establish it and perpetuate it).
When the caller has finished, he should invoke blessings upon the Prophet ﷺ and say: “O Allah, Lord of this perfect call and the prayer that is about to be established, grant Muhammad….”
(1) Hashiyat al-Muntaha states: “The words ‘and he should not move his feet’ apply whether the muezzin is on a minaret, elsewhere, or standing on the ground.” Al-Insaaf 1/416 adds: “This is the authoritative position; the Hanbali scholars rely on it and most of them pronounce it decisive.” Qadi, Majd, and a group limit it to the case “as long as he is not on a minaret or the like.”
(2) The expression derives from thaba (with the letter tha’), meaning “to return,” because the muezzin first calls to prayer with the two hayyalatayn and then “returns” with the tathwib. Others say it is so named because it contains an added supplication. See Nayl al-Marib 1/116.
(3) Manuscript A reads yusann (“it is recommended”), and the same is found in manuscript J.
(4) Related by Muslim, 1/385, through the narration of Umar ibn al-Khattab.
(5) Majd remarks in his commentary—quoted by al-Mardawi in Al-Insaaf 1/427—“This has no sound basis, yet many laypeople repeat it.” See also: Kashf al-Khafa’ 2/28; Talkhis al-Habir 1/210.
(6) Reported by Abu Dawud, no. 528, from Abu Umamah and from other Companions, traced back to Bilal as a marfu‘ report. Al-Hafiz Ibn Hajar comments in Al-Nataij 1/361: “This is a gharib hadith; Abu Dawud transmitted it in this form and remained silent about it. The chain contains an unidentified narrator, and Shahr ibn Hawshab is disputed, though his reports are sound when uncontested. Muhammad ibn Thabit mentioned here is al-Abdi, who is likewise criticised. Waki‘ narrated it from him without mentioning Shahr ibn Hawshab in the chain.”