Translation of Adhaan and Iqamah
(Allah is greater than any description)
Ash Hadu An La ilaha illallah
(I testify that there is no God but Allah)
Ash hadu anna Mohammadan Rasoolullah
(I testify that Mohammad is Allah's Messenger)
Ash Hadu Anna ‘Aliyyan Amiral Mo’mineena Waliyyullah
(I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah)
Hayya ‘Alas Salaah
(Hasten to prayers)
Hayya ‘Alal Falah
(Hasten to deliverance)
Hayya ‘Ala Khayril ‘Amal
(Hasten to the best act)
Qad Qamatis Salah
(The prayers has certainly been established)
(Allah is greater than any description)
La ilaha illallah
(There is no God but Allah)
929. There should not be an unusual interval between the sentences of Adhaan or Iqamah, and if an unusual gap is allowed between them, the Adhaan or Iqamah will have to be repeated from the beginning.
930. If Adhaan and Iqamah are recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is Haraam. If it does not become musical, it is Makrooh.
931. If a person is praying Zuhr and ‘Asr or Maghrib and ‘Esha Namaz together, then it is not necessary to pronounce Adhaan for ‘Asr and ‘Esha Namaz; even if a person is joining the two in the context of being Mustahab, such as; ‘Asr Namaz on Friday, and ‘Asr Namaz on the day of ‘Arafah, which is 9th of Dhul Hijjah, in Arafat, and ‘Esha Namaz on the eve of Eid ul Adh’ha for those who are in Ma’sharul Haraam, and Mustahadha woman or someone who cannot retain his urine and faeces, ultimately had to join Zuhr and ‘Asr, and Maghrib and ‘Esha Namaz, or other instances in which if the two Namaz are offered together the Adhaan of the ‘Asr and ‘Esha will not be required. However, pronouncing Adhaan for the ‘Asr Namaz on the day of Arafah in Arafat, and for the ‘Esha Namaz of the eve of Eid ul Adh’ha is forbidden (and pronouncing it will be considered as sin), whereas one can pronounce Adhaan for the ‘Asr Namaz on Friday but with the intention of Raja’, and apart from these three occasions pronouncing Adhaan for the second Namaz, if offered jointly,
is optional. For Mustahadha and the one who cannot retain his urine and faeces, as per precaution, should avoid pronouncing Adhaan. In case of joining the two Namaz the condition for not pronouncing Adhaan is that there is no or very little distance between the two Namaz. The distance occurred by offering Nafilah Namaz will suffice for pronouncing Adhaan, as per stronger view.
932. If Adhaan and Iqamah has been pronounced for congregational prayers, a person joining that congregation should not pronounce Adhaan and Iqamah, for his own prayers.
933. If a person entering a Masjid finds that congregational prayers are over, he may not give Adhaan or Iqamah for his own prayers, as long as the lines have not broken up, and the people have not dispersed.
934. At a place where people are praying in congregation, or 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 Adhaan and Iqamah on six conditions:
If prayers are offered in a Masjid. If it is not offered in a Masjid, then Adhaan and Iqamah should be pronounced with the intention of Raja’.
If Adhaan and Iqamah has already been recited for the preceding prayers.
If the congregational prayers offered is not void.
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 Masjid, and he wants to offer prayers on its roof, it is Mustahab that he should pronounce Adhaan and Iqamah.
When the congregational prayers and his own prayers have been offered within prescribed time (Ada).
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 ‘Asr while the congregation prays Zuhr or vice versa.
935. If a person doubts about any of the six conditions mentioned above, and if he pronounces Adhaan and Iqamah, with the Niyyat of Raja’, he has acted according to the precaution.
936. It is Mustahab that when a person hears Adhaan or Iqamah, he should follow it by uttering together in a low voice whatever he hears.
937. If a person hears another person pronouncing Adhaan and Iqamah, regardless of whether he has repeated with him the same or not, he may not say Adhaan and Iqamah for his own Namaz, provided if there is no delay or time gap between them and his Namaz.
938. If a man listens to the Adhaan pronounced by a woman with lustful amusement, he will not be exempted from pronouncing Adhaan. In fact, even if intention is not lustful, the exemption is a matter of Ishkal.
939. Whenever a person forgets to pronounce Adhaan and Iqamah, and commences his prayer, if he has not entered in Ruku’ of first Rak’at and recalls that he has forgotten Adhaan and Iqamah, then he can discontinue his Namaz and can begin the Namaz again after pronouncing Adhaan and Iqamah.
940. Iqamah should be pronounced after Adhaan, if pronounced before, it will be void.
941. If a person pronounces the sentences of Adhaan or Iqamah without proper order, like if he says ‘Hayya ‘Alal Falah’ before Hayya ‘Alas Salah; he should repeat from the place where the order has been disturbed.
942. An inordinate lapse of time should not be allowed between Adhaan and Iqamah, and if an excessive gap is allowed between them in such a way that the pronounced Adhaan will not be considered as part of Iqamah, it is Mustahab that Adhaan and Iqamah be pronounced once again. Similarly, if an excessive time gap is allowed between Adhaan, Iqamah, and the prayers that Adhaan and Iqamah is not further considered as its part, it is Mustahab to repeat them for that prayers.
943. Adhaan and Iqamah should be pronounced in correct Arabic. Hence, if they are pronounced in incorrect Arabic, or one letter is uttered for another, or if, for example, its translation is pronounced, it will not be valid.
944. Adhaan and Iqamah for a prayer should be pronounced when the time for that prayer has set in. If a person pronounces them intentionally before time his action is void.
945. If a person doubts before pronouncing Iqamah, whether or not he has pronounced Adhaan, he should pronounce Adhaan. But, if he doubts during Iqamah whether he has pronounced Adhaan, the pronouncing of Adhaan is not necessary.
946. If before pronouncing a part of Adhaan 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 Adhaan or Iqamah whether he has pronounced the part preceding it, it is not necessary to pronounce that part.
947. It is Mustahab that while pronouncing Adhaan, 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 Adhaan.
948. 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 Adhaan.
949. It is Mustahab that between the Adhaan 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 Adhaan and Iqamah of Fajr prayers, or offering prayers between the Adhaan and Iqamah of Maghrib prayers, is not Mustahab.
950. It is recommended that a person who is appointed to pronounce Adhaan is a righteous person ('Adil), with the knowledge of timings, and his voice is loud. He should pronounce Adhaan from an elevated place.