The azhan is a call to inform others in specific words that
the time for a prayer has begun. It is a call to the
congregation, and is an expression of the Islamic practices.
It is obligatory or highly preferred. Al-Qurtubi and others
have said that the azhan, although it has very few words,
covers all essentials of the faith. It begins by proclaiming
the greatness of Allah, pointing to His existence and
perfection. It mentions His oneness and the denial of
polytheism, and it confers the messengership of Muhammad, upon
whom be peace. It calls to specific acts of obedience after
testifying to Muhammad's messengership, and it calls to a
prosperity which is everlasting, pointing to the return to
Allah. Then, in a manner of emphasis, it repeats some of what
was already mentioned.
Many hadith describe the virtues of the azhan and the one
who calls it. Such hadith include the following:
Abu Hurairah reported that the Prophet said, "If the
people knew what was in the azhan and the first row (of the
prayer in virtue), and that they could not get it save by
drawing lots, they would draw lots. If they knew the reward
for praying the noon prayer early in its time, they would race
to it. And if they knew the reward for the night and the
morning prayers in congregation, they would come to them even
if they had to crawl . " (Related by al-Bukhari and
others. )
Mu'awiyyah reported that the Prophet, upon whom be peace,
said, "The callers to prayer will have the longest necks
of all people on the Day of Resurrection." (Related by
Ahmad, Muslim, and Ibn Majah.)
Al-Barra' ibn 'Aazib reported that the Prophet, upon whom
be peace, said, "Allah and His angels pray upon those in
the first rows. And the caller to prayer is forgiven, for as
far as his voice reaches and whoever hears him will confirm
what he says. He will get a reward similar to those who pray
with him." This hadith is related by Ahmad and an-Nasa'i.
Al-Munzhiri says its chain is good.
Abu ad-Darda' reported that he heard the Prophet, upon whom
be peace, say, "If three people do not make the azhan and
establish the prayer among themselves, Satan gains mastery
over them." (Related by Ahmad.)
Abu Hurairah reported that the Prophet, upon whom be peace,
said, "The imam is a guarantor, and the caller to prayer
is one who is given the trust. O Allah, guide the imam and
forgive the caller to prayer."
'Uqbah ibn 'Aamar said he heard the Prophet, upon whom be
peace, say, "Your Lord, the Exalted, is amazed (and
pleased) by one who is watching sheep in his pasture, then
goes to the mountain to make the call to prayer and pray.
Allah, the Exalted, says, 'Look at my slave there who makes
the call to prayer and establishes the prayer out of fear of
Me. I have forgiven my slave and have allowed him to enter
Paradise."' (Related by Ahmad, Abu Dawud and anNasa'i.)
The azhan was made part of the shari'ah during the first
year after the migration to Madinah. The hadith clarify what
led up to its institution.
Nafa' related that Ibn 'Umar said, "The Muslims would
gather and calculate the time of prayer, and no one would call
them. They spoke about that one day. Some said, 'We should
have a bell like the Christians.' Others said, 'We should have
a horn like the Jews.' Suggested 'Umar, 'Why don't we have one
person call the others to prayer?' The Messenger of Allah
said, 'Stand, Bilal, and make the call to prayer."
(Related by Ahmad and al-Bukhari.)
Reported 'Abdullah ibn (Zaid ibn) 'Abd Rabbih, "When
the Prophet was to order the use of a bell to call the people
to prayer, he disliked it because it resembled the Christian
practice. While I was sleeping, a man came to me carraying a
bell. I said to him, 'O slave of Allah, will you sell me that
bell?' Said he, 'What would you do with it?' I replied, 'I
would call the people to prayer with it.' Said he, 'Shall I
not guide you to something better than that?' I said,
'Certainly.' Said he, 'You should say, Allahu akbar, Allahu
akbar, Allahu akbar, Allahu akbar. Ashhadu alla ilaha
illal-lah, ashhadu alla ilaha illallah, Ashhadu anna Muhammad
ar-Rasool-lal-lah, ashhadu anna Muhammadar-Rasool-lal-lah.
Hayya 'alas-salah, hayyah 'alassalah. Hayya 'alal-falah, hayya
'alal-falah. Allahu akbar, Allahu akbar. La ilaha illal-lah.'
Then he went a short distance away and said, 'When you stand
for the prayer, say, 'Allahu akbar, Allahu akbar. Ashhadu alla
ilaha illal-lah, Ashhadu anna Muhammad ar-Rasool-lal-lah Hayya
'alas-salah, hayya 'alal-falah. Qad qaamatis-salah, qad
qaamatis-salah. Allahu akbar, Allahu akbar. La ilaha
illal-lah.'When the morning came, I went to the Messenger of
Allah to tell him what I had seen. He said, 'Your dream is
true, Allah willing. Go to Bilal, tell him what you have seen,
and tell him to make the call to prayer, for he has the best
voice among you.' I went to Bilal and told him what to do, and
he made the call to prayer. 'Umar was in his house when he
heard it. He came out with his cloak, saying 'By the One who
has raised you with the truth, I saw similar to what he saw.'
The Prophet, upon whom be peace, said, 'To Allah is the
praise." The hadith is related by Ahmad, Abu Dawud, Ibn
Majah, Ibn Khuzaimah and at-Tirmizhi, who called it hassan
sahih.
-1- Make four takbir at the beginning and say the rest of
the phrases twice, without any repetition, except for the last
statement of la illaha illa-lah. So, the azhan would be made
up of fifteen phrases, as in the preceding hadith of
'Abdullah.
-2- Make four takbir and then repeat ashhadu an la ilaha
illal-lah, twice, and ashhadu anna Muhammad ar-Rasool-lal-lah
twice, in a low voice, then repeat them again in a louder
voice. Abu Mahzhura reported that the Prophet, upon whom be
peace, taught him an azhan consisting of nineteen phrases.
This hadith is related by "the five." At-Tirmizhi
called it hassan sahih.
-3- Make two takbir and repeat the "statements of
witness," making the number of phrases seventeen. Muslim
records that Abu Mahzhurah related that the Prophet, upon whom
be peace, taught him the following azhan: Allahu akbar, Allahu
akbar. Ashhadu alla ilaha illal-lah, ashhadu alla ilaha
illal-lah. Ashhadu anna Muhammad ar-Rasool-lal-lah, ashhadu
anna Muhammad ar-Rasool-lal-lah. Then repeat ashhadu alla
ilaha illal-lah (twice), ashhadu anna Muhammad
ar-Rasool-lal-lah (twice), hayya 'alas-salah (twice), hayya 'alal-falah
(twice). Allahu akbar, Allahu akbar. La ilaha illal-lah.
"
It is part of the shari'ah that the caller to prayer say,
"as-salaatu khairun min an-naum (prayer is better than
sleep) in the morning azhan. Abu Mahzhurah asked the Prophet,
upon whom be peace, to teach him the azhan, and he told him,
"If it is the morning azhan, say, as-salaatu khairun min
an-naum, as-salaatu khariun min annaum. Allahu akbar, Allahu
akbar. La illaha illal-lah." (Related by Ahmad and Abu
Dawud. ) It is to be said only in the morning azhan.
-1- Saying the first takbir four times and everything else
twice, with the exception of the last statement of la ilaha
illal-lah. Abu Mahzhura said that the Prophet, upon whom be
peace, taught him the iqamah consisting of seventeen phrases:
Allahu akbar (4 times), ashhadu alla ilaha illal-lah (twice),
ashhadu anna Muhammad arRasool-lal-lah (twice), hayya 'alas-salah
(twice), hayya 'alal-falah (twice), qad qaamatis-salah
(twice), Allahu akbar, Allahu akbar. La ilaha illal-lah. This
is related by "the five." At-Tirmizhi grades it
-2- To say the beginning and ending takbir, and the phrase
qad qaamatus-salah twice. Everything else is to be said once,
making eleven phrases. This is based on the preceding hadith
of 'Abdullah ibn Zaid: "When you stand for the prayer,
say "Allahu akbar, Allahu akbar. Ashhadu alla illaha
illal-lah, ashhadu anna Muhammad ar-RasoolAllah. Hayya 'alas-salah,
hayya 'alal-falah. Qad qaamat-issalah, qad qaamatis-salah.
Allahu akbar, Allahu akbar. La illaha illal-lah.
-3- The same as in the preceding, but Qad qaamatus-salah is
said only once, making a total of ten phrases. Imam Malik
chose this way, because he found the people of Madinah
performing it thus. But says Ibn al-Qayyim, "It is not
proven that the Messenger of Allah ever said 'Qad
qaamatus-salah' only once." Ibn 'Abdul-Barr is of the
view, "In every case, it is said twice."
It is preferred that whoever is listening to the azhan
repeat it with the caller, except for the two hayya 'alas-salah,
hayya 'alal-falah phrases, after which he should say La haula
wa la quwatah illa billah (there is no power or might save
Allah).
Says an-Nawawi, "Our companions hold that it is
preferable for the listener to repeat after the caller (to
prayer), except when he comes to the two preceding phrases,
for this shows that he approves of what the caller is saying.
Those two statements are calls to the prayer, and it is only
proper for the caller to prayer to say them. It is preferable
for the listener to say something, such as La haula wa la
quwatah illa billah. It is confirmed in the two Sahihs from
Abu Musa al-Ash'ari that the Prophet, upon whom be peace,
said, 'La haula wa la quwatah illa billah is a treasure from
the treasures of Paradise.' Our companions say that to repeat
the call to prayer is preferred for everyone who hears the
call, whether clean or unclean, in a state of post-sexual
uncleanliness or menstruating, and so on, as it is a
remembrance and all of those people who can should make it.
Those who can not do so are the ones who are praying, who are
relieving themselves, or are having sexual intercourse. If one
is reciting the Qur'an, or making remembrance of Allah (zhikr)
or studying and so on, he should stop what he is doing and
repeat after the caller to prayer. He may then return to what
he was doing, if he wishes, or he can pray a voluntary or
obligatory prayer." Says ash-Shaf'i, "One should not
repeat after the call to prayer, but when he finishes he
should repeat what he has said." In al-Mughni, it says,
"If one enters the mosque and hears the azhan, it is best
that he wait until the caller finishes it before he begins to
repeat it. This way he will catch both good deeds. If he does
not repeat after the call but starts praying, there is no
problem. This is what Ahmad says on the subject."
The Muslim should pray for the Prophet, peace be upon him,
after the call is over in any of the manners that have been
related, and ask Allah to give him the place of wasilah.
'Abdullah ibn 'Amr related that the Messenger of Allah, upon
whom be peace, said, "If you hear the call to prayer,
repeat after it. Then supplicate for me, for whoever makes one
supplication for me, Allah makes ten for him. Then ask Allah
to grant me the place of wasilah. It is a place in Paradise
reserved for a slave from among the slaves of Allah. I hope to
be him, and whoever asks Allah to grant me the place of
wasilah, my intercession becomes permissible for him."
(Related by Muslim.) Jabir reported that the Prophet said,
"Whoever says (after) hearing the call to prayer, 'O
Allah, Lord of this complete call and of the estabished
prayers, grant Muhammad the place of wasilah, the most
virtuous place and raise him to a praiseworthy position that
you have promised him,' will have my intercession made
permissible for him on the Day of Judgement. (Related by al-Bukhari.)
After the azhan, one should make individual supplications,
as that is the time when they will most likely be accepted.
Anas reported that the Prophet, upon whom be peace, said,
"A supplication made between the azhan and the iqamah is
not rejected."
As to the authenticity of this report, it is related by Abu
Dawud, an-Nasa'i, and at-Tirmizhi, who called it hassan sahih,
and added "They asked, 'What should we say, O Messenger
of Allah?' He responded, 'Ask Allah for forgiveness and
well-being in this world and the Hereafter." 'Abdullah
ibn 'Amr related that a man said, "O Messenger of Allah,
the callers to prayer get more virtues than us." He said,
"Say what they say and when they finish, ask and it shall
be given." (Related by Abu Dawud with a sahih chain.)
On the same subject, reported Umm Salamah, "The
Prophet, upon whom be peace, taught me to say (after) the
sunset call to prayer, 'O Allah, this is the beginning of Your
night and the end of Your day. I have supplicated to You, so
forgive me."
It is preferred that one who hears the iqamah repeat the
words, except when Qad qaamatus-salah is said, he should say,
"Allah establishes it and makes it everlasting."
Some of the companions reported that when Bilal said this
phrase, the Prophet would say "Allah establishes it and
makes it everlasting."
It is preferred that he meet the following conditions:
-1- It is a must that he make the azhan for Allah's sake
and not for wages. 'Uthman ibn Abu al-'Aas asked the Messenger
of Allah, upon whom be peace, to appoint him as the imam of
his people. He replied, "You are their imam. Be careful
about the weak amongst them, and appoint a caller to prayer
who does not accept wages for his azhan.
This hadith is related by Abu Dawud, an-Nasa'i, Ibn Majah
and at-Tirmizhi, with a slightly different wording, who called
it hasan. He also said that the scholars agree with this, and
that they hate to see the caller receive wages for the azhan.
-2- He should be clean from major or minor impurities. Al-Muhajir
ibn Qanfazh reported that the Prophet, upon whom be peace,
said to him, "Nothing prevented me from returning (your
salutations) except that I dislike to mention the name of
Allah when I am not clean. This report has come from Ahmad,
Abu Dawud, an-Nasa'i, Ibn Majah and Ibn Khuzaimah. The latter
grades it sahih.
According to the Shafiyyah, making the call while one is
not in a state of cleanliness is permissible although
disliked. According to Ahmad, the Hanafiyyah and others, it is
permissible and is not disliked.
-3- He should be standing and facing the qiblah (the
direction of the Ka'bah). Said Ibn al-Munzhir, "There is
agreement that it is sunnah for the caller to be standing, for
then he can be heard far away. It is also sunnah that he face
the qiblah while making the azhan. If he turns away from the
qiblah, his azhan will be sound, but the act will be disliked.
-4- He should turn with his head, neck and chest to the
right upon saying "Hayya 'alas-salah" and to the
left upon saying Hayya 'alalfalah." Says an-Nawawi,
"It is the most authentic form."
Reported Abu Juhaifah, "Bilal made the azhan, and I
saw the movement of his mouth from this side to that side upon
saying "Hayya 'alas-salah" and "Hayya 'alal-falah."
(Related by Ahmad, al-Bukhari and Muslim.)
According to al-Baihaqi, this turning is not documented
through sound chains. In al-Mughni, it states from Ahmad that
the caller should not turn to the left or to the right unless
he is at the top of a minaret, so that the people on both
sides can hear him.
-5- He should insert his index fingers into his ears.
Talking of his practice, Bilal said, "I put my index
fingers into my ears and made the azhan. (Related by Abu Dawud
and Ibn Hibban.)
Says at-Tirmizhi, "The scholars prefer the callers to
put their index fingers into their ears while making the azhan."
-6- He should raise his voice for the call, even if he is
alone in the desert. 'Abdullah ibn 'Abdurahman related from
his father that Abu Sa'eed al-Khudri said to him, "I see
that you love the sheep and the desert. If you are with your
sheep or in the desert, then raise your voice while making the
call to prayer, for any jinn, human or thing within hearing
distance of your voice will be a witness for you on the Day of
Resurrection...I heard the Messenger of Allah say that."
(Related by Ahmad, al-Bukhari, an-Nasa'i and Ibn Majah.)
-7- He should pause between each phrase during the azhan
and be quick in making the iqamah. Many narrations have
reported that this act is preferred.
-8- He should not speak during the iqamah. Some scholars
dislike that he should even speak during the azhan, although
al-Hasan, 'Ata and Qatadah permit it. Says Abu Dawud, "I
asked Ahmad, 'May a man speak during his azhan?' He said,
'Yes.' 'May he speak during the iqamah?' He said, 'No,' and
that is because it is preferred that he make it quickly."
The azhan is to be made exactly at the beginning of the
prayer time, except for the morning prayer, when it may be
said before dawn (provided that the people are able to
distinguish between the early azhan and that of the proper
time). 'Abdullah ibn 'Umar related that the Prophet, upon whom
be peace, said, "Bilal makes the azhan during the night,
so eat and drink until you hear the azhan of Ibn Umm Maktum."
(Related by al-Bukhari and Muslim.) The wisdom behind allowing
the morning azhan a little earlier is made clear in a hadith
recorded by Ahmad and others from Ibn Mas'ud: "None of
you should let Bilal's azhan prevent you from the pre-dawn
meal, as he is making the azhan for those who are praying to
stop and for those who are sleeping to get up." But Bilal
made his azhan in exactly the same way as the regular azhan.
At-Tahawi and an-Nasa'i relate that the time difference
between Bilal's azhan and that of Ibn Umm Maktum was the time
it took for one to come down from the minaret and for the
others to get up to it.
Enough time should be left between the azhan and iqamah for
people to prepare themselves for prayer and get to the mosque.
The hadith that state the time difference are weak. Al-Bukhari
has a section entitled How Much Time Is There Between the
Azhan and Iqamah?, but no specific length of time has been
confirmed therein. Ibn Batal said, "There is no time
limit set, except that of the time beginning and the people
gathering for the prayer." Jabir ibn Sumra said,
"The callers to prayer of the Prophet would make the
azhan and then leave some time, making the iqamah only when
they saw the Prophet, upon whom be peace, coming (to the place
of prayer). (Related by Ahmad, Muslim, Abu Dawud, and at-Tirmizhi.)
This is so because the caller to prayer takes precedence in
making the iqamah. Says Ash-Shaifi, "If a man made the
azhan, he should follow it up with the iqamah." Of this,
at-Tirmizhi says, "Most of the scholars agree with this
opinion."
Malik states in al-Muwatta, "I have not heard anything
concerning the specific time to stand for prayer. I have seen
some peope lagging and others being quick." Ibn al-Munzhir
recorded that Anas would stand when Qad qaamtus-salah was
said.
It is not allowed to leave the call unanswered or to leave
the mosque after it has been made, unless there is some excuse
or one has the intention to return for the prayer. Abu
Hurairah related that the Prophet, upon whom be peace, told
them, "If one of you is in the mosque and the call is
made, he should not leave the mosque until he prays."
(Related by Ahmad with a sahih chain.) It is also related that
Abu Hurairah said about a man who left the mosque after the
call had been made, "That man has disobeyed Abu al-Qasim
(the Prophet, upon whom be peace)." This is related by
Muslim and others. Mu'azh at-Jahni related that the Prophet
said, "It is the utmost apathy and sign of disbelief and
hypocrisy that one who hears the call of Allah to salvation
does not respond." (Related by Ahmad and at-Tabarani.)
Commenting upon this, at-Tirmizhi says, "It has been
related from more than one of the companions that one who
hears the call and does not respond will have no prayer. Some
said that this is the maximum imposition, which shows that
there is no excuse for one who does not attend the
congregational prayer without a valid reason."
One who sleeps through the time of a prayer or who forgets
a prayer may make azhan and iqamah when he desires to pray. In
a story recorded by Abu Dawud, when the Prophet, upon whom be
peace, and his companions slept through the time of the
morning prayer, he ordered Bilal to make the azhan and iqamah
for the prayer. If one has missed many prayers, it is
preferred to make one azhan at the beginning followed by an
iqamah for each prayer. Says al-'Athram, "I heard Abu
'Abdullah (Ahmad) being asked what a man who had missed a
prayer should do about the azhan. He mentioned the hadith of
Hushaim from Abu az-Zubair...that the idol-worshippers kept
the Prophet busy during four of his prayers during the Battle
of the Clans. When part of the night had passed, he ordered
Bilal to make the azhan and the iqamah and they prayed the
afternoon, sunset, and night prayers in succession, each time
followed by the iqamah.
Said Ibn 'Umar, "There is no azhan or iqamah for
women." (Related by al-Baihaqi with a sahih chain.) This
was the opinion of Anas, al-Hassan, Ibn Sireen, an-Nakha'i,
al-Thauri, Malik, Abu Thaur and the people of "juristic
reasoning." Ash-Shaifi, Ishaq and Ahmad said if they make
the iqamah and azhan, there is no problem. It is related from
'Aishah that she would make the azhan and iqamah and lead the
women in prayer, standing in the middle of the row. (Related
by al-Baihaqi.)
The author of al-Mughni states, "If one enters the
mosque after the prayer is finished, he may make the azhan and
iqamah. Ahmad's practice, based on what al-'Athram and Sa'eed
ibn Mansur recorded from Anas, was to ask a person to make the
azhan and iqamah, after which he would pray with (some people)
in congregation. If a person wishes, he may pray without
making the azhan and iqamah. Says 'Urwa, "If you reach a
mosque wherein the people have already prayed, you may base
your prayer on their azhan and iqamah, as theirs are
sufficient for those who come after them." This was the
opinion of al-Hassan, ash-Sha'bi and an-Nakha'i. Al-Hassan,
however, said, "I prefer that he makes the iqamah. If he
makes the azhan, he should do so in a low voice and not aloud,
for some people may consider it out of place."
It is permitted to talk between the iqamah and the prayer.
One need not repeat the iqamah, even if the interval is long.
Reported Anas ibn Malik, "The iqamah was made while the
Messenger of Allah was talking to a man in the corner of the
mosque. He did not come to the prayer until the people had
fallen asleep." (Related by al-Bukhari) One time, the
Messenger of Allah, upon whom be peace, remembered that he was
in post-sex impurity after the iqamah had been made, so he
went to make ghusl and came back to lead the prayer without (a
new) iqamah.
If someone other than the appointed caller wants to make
the azhan, he must obtain the latter's permission. If the
appointed or regular caller is late and they fear that they
will miss the time of the azhan, another person may make the
call.
The azhan is a form of worship. Muslims are not allowed to
add or subtract anything from it. There is an authetic hadith
which states, "Whoever introduces something to this
affair of ours will have it rejected." We will discuss
some of these acts here:
The caller saying, "I bear witness that our leader
(Muhammad) is the Messenger of Allah." Ibn Hajr is of the
opinion that the word 'leader' may not be added, although it
is permissible on other occasions.
Shaikh Isma'il al-'Ajluni records in Kashfal-Khafa',
"Wiping the eyes with the index fingers and then kissing
them after hearing the caller say 'I bear withess that
Muhammad is the messenger of Allah,' and with the listener
saying, 'I bear witness that Muhammad is His slave and
messenger. I am pleased with Allah as Lord, with Islam as
religion, and with Muhammad as the Prophet," is based on
ad-Dailami's report from Abu Bakr that when he heard the
caller say, "I bear witness that Muhammad is the
Messenger of Allah," he would say the same, kiss the
inside of his index fingers and wipe his eyes. The Prophet
then said, "Whoever does what my friend (Abu Bakr) did,
then my intercession will be permissible for him." In
al-Maqasid it says, "This is not true. And what Abu Bakr
ar-Raddad al-Yamani al-Mutasawaf recorded in Mujibat ar-Rahmah
wa Aza'im al-Maghfirah is not true. Its chain is of unknown
narrators and, moreover, the chain is broken." There is
another report of equally dubious import from al-Khidrs and
mentioned in the preceding book: "Whoever says, upon
hearing the caller say, 'I bear witness that Muhammad is the
Messenger of Allah,' 'Welcome O my love and the coolness of my
eyes, Muhammad ibn 'Abdullah, upon whom be peace,' and then
kisses his index fingers and wipes his eye with them, he well
never go blind; nor will he never be afflicted with an eye
infection."' None of these practices can be attributed to
the Prophet or his companions.
To "sing" the azhan or to state it in improper
Arabic by adding a letter or lengthening the sound of a vowel,
and so on, is disliked. If it changes or obscures the meaning
of what is said, it becomes forbidden.
Reported Yahya al-Baka', "I saw Ibn 'Umar say to a
man, 'I am mad at you for the sake of Allah.' Then he said to
his companions, 'He sings in making his azhan, and he takes
wages for it."'
Making zhikr, supplications, and practices of a similar
nature before the morning azhan are innovations to the sunnah.
In al-Iqna and its commentary, a book of Hanbali fiqh, it is
stated, "What some callers do before the morning azhan
(i.e. zhikr, chanting, loud supplications and so on) are not
part of the sunnah. No scholar has said that it is preferred
to do such acts. In fact, they are hateful innovations
introduced after the time of the Prophet and his companions.
No one is to order such acts, and no one is to blame one who
avoids such acts. If one has left money for such acts, it is
not permissible to use it for those acts, as they contradict
the sunnah. In Talbis Iblis by Ibn al-Jauzi, it states,
"I have seen people staying up a part of the night on the
minaret admonishing the people, making zhikr and reciting the
Qur'an in a loud voice. They keep people from sleeping and
disturb those who are making late-night prayers. These are
rejected and evil actions." Ibn Hajr says in Fath
al-Bari, "What is done in the way of zhikr before the
morning azhan, the Friday prayers and the prayers for the
Prophet is derived neither from the azhan nor from the Islamic
law.
This is a hated innovation. Ibn Hajr says in al-Fatawa
al-Kubra, "Our shaikhs and others have given a legal
verdict about the prayers and salutations for the Prophet
after the azhan and how the callers to prayer do it. Their
verdict is that (the prayers for the Prophet) has its root in
the sunnah, but the manner in which they perform it is an
innovation." Muhammad 'Abduh was asked about saying the
prayers and salutation for the Prophet subsequent to the azhan
and he said, "The azhan, as mentioned in al-Khaniyyah, is
only for the prescribed prayers. It consists of fifteen
phrases, the last being La ilaha illal-lah. Whatever is
mentioned before or after it is an innovation. It has been
introduced for rhythm, and nothing else. There is hardly a
scholar who has allowed it, nor does it make any sense to say
that it is a good innovation, for every innovation in matters
of worship is evil. Whoever claims that it is not for melody
is lying."
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