9 months ago

Miftah-ul-Janna (Booklet for way to Paradise)

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to such desecrated applications. It is sunnat to turn the head rightward and leftward as the words ‘salât’ and ‘felâh’, respectively, are being uttered. The feet and/or the chest are not turned away from the direction of Qibla. Or it is called from the minaret; and meanwhile the (caller termed) muazzin makes a turn on the gallery surrounding the minaret. The earliest minaret was made at the behest of Hadrat Mu’âwiya ‘radiy-Allâhu ’anh’ (19 B.H. – 60 [680 A.D.]). There was a raised platform made on Rasûlullah’s Mesjîd (Mosque). Bilâl Habashî ‘radiy-Allâhu ’anh’ (d. 20 A.H. Damascus) would mount it to call the Azân. Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ ordered Bilâl to put his fingers on his ears (during the performance of the Azân). Talking during the performance will necessitate to repeat the performance. It is permissible for more than one people to call the Azân together. The Azân, however, will not be sahîh if the words said by one of them are not said by the others. It is makrûh tahrîmî to perform the Azân sitting. It is sunnat for the muazzin to be a sâlih Muslim, to know the acts of sunnat within the Azân and the times of the Azân, to perform the Azân every day in stability and continuity, and to perform it only for the grace of Allah and not for payment. However, it is permissible (to pay him a stipend for his performance and) for him to accept being paid. Azân performed by a child below the age of discretion will not be sahîh. For, its voice is tantamount to a bird’s singing or a sound produced by a musical instrument. [For that matter, Azân or Iqâmat performed by using a loudspeaker will not be sahîh. Azân performed by a fâsiq person is untenable, and so are the takbîrs made by the imâm conducting a namâz in jamâ’at and yet conveyed by that person. It is makrûh for him to call the Azân. It is essential that the muazzin should know that he performs the Azân after the commencement of its prescribed time and for other Muslims to know that they perform the namâz within its prescribed time. If a person starts to perform a namâz uncertain as he is as to whether its time has commenced, the namâz he performs will not be sahîh, even if it is found out afterwards that he performed it within its time. Namâz performed in accordance to a calendar prepared by disbelievers or by fâsiq people is not sahîh. Concerning the correctness of a calendar being used in (one of the countries termed) Dâr-ul-harb, one must ask a Muslim who one believes is sâlih and learned and learn the truth from him.] Supposing Azân is being performed in keeping with the (genuine manner called) sunnat simultaneously at various places and you hear them all; you should repeat after – 116 –

only the first one you hear and, if it is from the mosque you have been attending for your daily prayers, you should go there for the jamâ’at. You should repeat after it even if you are reading (or reciting) the Qur’ân al-kerîm. You do not have to repeat after it if you are performing namâz in jamâ’at or in toilet or eating or in mosque or teaching or learning religious knowledge. An azân being performed in a language other than Arabic or in a manner that sounds much the same as music is in violation of the Sunnat. It is mustahab for a person who hears an azân being called to stand up if he is sitting and to stop walking if he is walking. It is stated as follows as vows are being dealt with in the subject of oaths: “It is wâjib for the (Muslim) government to build a mosque in every quarter. Mosques are built with money from the Beyt-ul-mâl. It is wâjib for Muslims to build a mosque for themselves if the government does not build one. [As is seen, if Islam is obeyed and a mosque is built in every quarter of a town, Azân will be performed in every town and everybody will hear the azân being called in their own quarter. There will be no need for the muazzin to shout too loud or to use a loudspeaker. The loudspeaker is a bid’at that causes violation of the sunnats of Azân. It causes these sunnats to lose their beauty. It is for this reason that the fifteenth article of the seven hundred and thirty-seventh resolution adopted by a commission assigned with the deliberation and study of religious works at the behest of the directorate of religious matters (in Turkey) and dated 1.12.1954 reads as follows: “Installment of loudspeakers over minbars (in mosques) is definitely prohibited. If the jamâ’at (congregation of Muslims performing namâz in jamâ’at) is too great for the imâm’s tekbîrs and recitations to be heard, then one of the muazzins and/or another one farther away can assume the duty of conveying his voice.” It is explained at great length in the chapter dealing with the sajda-i-tilâwat of the book entitled al-Fiqh-u-’alal madhâhib-ularba’a and also in the latter half of the sixteenth chapter of the fourth fascicle of Endless Bliss that the Qur’an al-kerîm read (or recited) or the azân called on the radio or put on a tape or performed by way of a loudspeaker is not human voice, that it is an instrumental sound produced by magnetic and electrical appliances activated by the performer, and that it is supposed to be the performer’s voice although it is not the original human voice that causes its production. The Azân-i-Muhammadî commanded by Islam has to be the voice of a sâlih Muslim. The sound coming out of a pipe is not Azân. Hamdi Efendi of Elmalı ‘rahima-hullâhu – 117 –

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