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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-Tirmidhi, who called it hassan sahih.
Fiqh-us-Sunnah
Fiqh 1.107b
To say aloud "Peace and blessings upon the Messenger" after the adhan
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 adhan 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 adhan and he said, "The adhan, 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."
Fiqh-us-Sunnah
Fiqh 1.101
Conditions To Be Met By The Caller to Prayer
It is preferred that he meet the following conditions:
1. It is a must that he make the adhan 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 adhan.
This hadith is related by Abu Dawud, an-Nasa'i, Ibn Majah and at-Tirmidhi, 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 adhan.
2. He should be clean from major or minor impurities. Al-Muhajir ibn Qanfadh 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-Mundhir, "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 adhan. If he turns away from the qiblah, his adhan 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 adhan, 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 adhan. (Related by Abu Dawud and Ibn Hibban.)
Says at-Tirmidhi, "The scholars prefer the callers to put their index fingers into their ears while making the adhan."
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 adhan 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 adhan, although
al-Hasan, 'Ata and Qatadah permit it. Says Abu Dawud, "I asked Ahmad, 'May a man speak during his adhan?' He
said, 'Yes.' 'May he speak during the iqamah?' He said, 'No,' and that is because it is preferred that he make it
quickly."
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