the prayer; consequently, he makes obligatory all the conditions that apply to the prayer, whereas the one who does not draw that analogy does not deem them obligatory.

Abū ʿUmar Ibn ʿAbd al-Barr said:
“We have transmitted from Abū Wāʾil ibn Ḥujr that he said, ‘It is a right and an established Sunnah that no one give the adhān except while standing, and that no one give the adhān except in a state of purity.’

Abū ʿUmar added: Abū Wāʾil was one of the Companions, and his statement that it is a Sunnah counts as a musnad report and therefore takes precedence over analogy.

The Qāḍī said:
Al-Tirmidhī has also recorded on the authority of Abū Hurayrah that the Messenger of Allah—peace and blessings be upon him—said, “No one should give the adhān unless he is in a state of wudūʾ.”

Section Five
What the Listener Should Say in Response to the Muʾadhdhin

The scholars have differed concerning what the person who hears the adhān should say. Some hold that he should repeat exactly what the caller says, word for word, until the end of the call. Others maintain that he should repeat the caller’s words except when the latter says, “Come to prayer, come to success,” at which point he should instead say, “There is no might and no power except with Allah.”

The reason for this disagreement is the conflicting narrations. One report from Abū Saʿīd al-Khudrī relates that the Messenger of Allah—peace and blessings be upon him—said, “When you hear the muʾadhdhin, say what he says.” Yet another route from ʿUmar ibn al-Khaṭṭāb, and a report from Muʿāwiyah, states that when the caller says “Come to success” the listener should respond, “There is no might and no power except with Allah.”

Those who give priority to weighing the evidence act upon the general wording of the ḥadīth of Abū Saʿīd al-Khudrī. Those who restrict the general text in light of the specific reconcile the two reports; this is the view of Mālik ibn Anas.

Section Two of Chapter Two of the Second Part
Concerning the Iqāmah

The jurists disagree about the iqāmah in two respects: its ruling and its formulation.

Regarding its ruling, the jurists of the various regions consider it, for both individuals and congregations, a highly emphasized Sunnah—more emphatic than the adhān. The Ẓāhirīs, however, declare it obligatory, though I do not know whether they regard it as absolutely obligatory or as an integral component of the prayer. The practical distinction is that on the first view the prayer is not invalidated by omitting it, whereas on the second it is.

Ibn Kinānah, one of Mālik’s companions, said: Whoever deliberately omits it, his prayer is invalid.