Blessings of Azan

Four Narrations about the Blessings of Azan

1. No Insects in Grave
   The beloved and blessed Prophet صلی الله علیہ وسلم said, “The one who utters Azan in order to gain Sawab is like the martyr draggled in blood and when he dies, there will be no infliction of insects in his body in the grave (i.e. his body will remain safe from insects).” (Mu’jam Kabir. pp.322, vol. 12, Hadis 13554)
2. Domes of Pearls
   The most Exalted Prophet صلی الله علیہ وسلم said, “I went in to the Heaven where I saw domes of pearls, its dust was of musk. I asked, “O Jibrail! For whom these (domes) are?” He replied, “For the Imam ( the one who leads Salah) and Muazzin (the one who utters Azan ) of your Ummah.” (Al-Jami’us-Sagir, pp. 255, Hadis 4179)
3. Previous Sins are Forgiven
   The beloved and blessed Prophet صلی الله علیہ وسلم said, ‘The one uttering Azan for five Salah due to faith with the intention of gaining Sawab, his previous sins will be forgiven, and the one leading his companions in five Salah due to faith for gaining Sawab, his previous sins will be forgiven.’ (Sunan Kubra, pp. 636, vol. 1, Hadis 2039)
4. Fish Also Seek Forgiveness
   It has been reported: Everything including even the fish in river ask supplication of forgiveness for those uttering Azan. When the Muazzin utters Azan, the angels also repeat; when he finishes, the angels keep asking the supplication of forgiveness for him up to the Judgment Day. The one who dies in the state of being a Muazzin will not be tormented in his grave, and he remains safe from the agonies at the time of death, the hardness and narrowness of the grave. (Derived from: Tafsir-e-Sura-e-Yusuf-lil-Ghazali translated, pp. 14, Markaz-ul-Auliya, Lahore)

Fourteen Madani Pearls of Azan

1. If the primary Jamaat of five Fard Salah including Jumuah is held in the Masjid at stipulated time, it is Sunnat-e-Muakkadah to utter Azan for them, and its emphasis is like that of Wajib. If Azan is not uttered, all the people over there will be sinner. (Bahar-e-Shariat, pp. 464, vol. 1)

2.  If somebody offers Salah at home in the city, the Azan of the local Masjid will be enough but it is Mustahab to utter Azan. (Rad-dul-Muhtar, pp. 62, 78, vol. 2)

3. If somebody is out of the city or in a village, orchard or farm, the Azan of the city/village will be enough provided these places are near the city/village; but it is better to say Azan. However, if these places are not near, that Azan will not be enough. Here, nearness means that he voice of Azan (given in city / village) could reach there. (Fatawa-e-Alamgiri, pp. 54, vol. 1)

4. If a traveller did not utter Azan or Iqamat or both, it is Makruh; if he utters only Iqamat, there is no repugnance, but it is better to say Azan also, whether he is alone or with other companions. (Bahar-e-Shariat, pp. 471, vol. 1) (Dur-re-Mukhtar-o-Rad-dul-Muhtar, pp. 78, vol. 2)

5. Utter Azan after the time has started. If it is uttered before the time begins or if the time starts during the Azan, the Azan should be repeated in both the sases. (Hiddayah, pp. 45, vol.1) The Muazzan should make a habit of ascertaining the timings of Salah with the help of timetable. At some places, the Muazzin starts uttering Azan before the time begins. It is a Madani request to the Imams as well as the Masjid committee to keep an eye on this matter.

6. It is Makruh for women to say Azan and Iqamat whether they are offering Salah (within its time) or Qada (After the elapsing of its stipulated time.). (Dur-re-Mukhtar, pp. 72, vol. 2)

7. It is impermissible for women to offer Salah with Jamaat. (Dur-re- Mukhtar, pp. 367, vol. 2, Bahar-e-Shariat pp. 584, vol. 1)

8. A clever child can also utter Azan. (Dar-re-Mukhtar, pp. 75, vol. 2)

9. Though uttering Azan without Wudu is valid, it is Makruh to do so. (Bahar- Shariat, pp. 466, vol. 1, Maraqil falah, pp. 64)

10. The Azan uttered by a eunuch, transgressor even if he is a scholar, an intoxicated person, a mad person, the one on whom Ghusl is due and unwise child is Makruh. Therefore, the Azan uttered by any of the aforementioned people should be repeated. (Bahar-e-Shariat, pp. 466, vol. 1, Dur-re-Mukhtar, pp. 75, vol. 2)

11. It is better if the Muazzin is Imam as well. (Dur-re-Mukhtar, pp. 88, vol. 2)

12. Azan should be uttered aloud outside the Masjid facing the Qiblah with the fingers inside the ears but raising the voice of Azan beyond one’s strength is Makruh. (Bahar-e-Shariat, pp. 468, 469, vol 1, ‘Alamgiri, pp. 55, vol. 1)

13. Say having turned face towards the right side and  towards the left side even if the Azan is not for Salah e.g. the Azan uttered into the ear of a newly born baby. Turn only the face, not the whole body. (Dur-re-Mukhtar, pp. 66, vol. 2, Bahar-e-Shariat, pp. 469, vol. 1) Some Muazzinin start moving their face slightly having uttered the word. It is not correct. The correct method is to first turn face to the right or left side completely and then start saying the word.

14. It is Mustahab to say after  in Fajr Azan. (Dur-re-Mukhtar, pp. 67, vol. 2) If it is not uttered, Azan will still be valid. (Qanun-e-Shariat, pp. 89)

    (Laws of Salah (Hanafi) Page 82 to 84)

Eleven Mustahab Occasions for Uttering Azan

1. In the ears of infant.
2. In the ears of a grieved person.
3. In the ears of an epileptic patient.
4. In the ears of a furious and grumpy person.
5. In the ears of an irritating animal.
6. In the severity of fighting.
7. Eruption of fire.
8. After the burial of dead body.
9. Defiance of Jinn (or when a Jinn captures someone)
10. If someone forgets the way in the forest and there in nobody to show the way (Bahar-e-Shariat, pp. 466, vol. 1, Rad-dul-Muhtar, pp. 62, vol.2)
    and
11. It is Mustahab to utter Azan, during the period of Epidemic. (Bahar-e-Shariat, pp.466, vol.1, Fatawa Radawiyyah, pp. 370, vol. 5)

To Utter Azan in the Masjid is Contrary to Sunnah

Nowadays, the trend of uttering Azan in the Masjid has developed, which is in contradiction to Sunnah. It is stated in ‘Alamgiri etc. that Azan should be uttered outside the Masjid, not inside. (Fatawa-e-‘Alamgiri, pp. 55, vol. 1) Imam of Ahl-e-Sunnat, Revivalist of the Ummah, Reviver of the Sunnah, Eradicator of Bidah, Scholar of Shariah, Guide of Tariqah, Fountain of Blessing, ‘Allamah, Maulana, Al-Haj Al-Hafiz, Al-Qari Ash-Shah Imam Ahmad Raza Khan رحمتہ اللہ علیہ says that it is not proved even once that Our Holy Prophet صلى الله علیہ وسلم got the Azan uttered inside the Masjid. (Fatawa Radawiyyah (Jad id), pp. 412, vil. 5)

Ala Hadrat رحمتہ اللہ علیہ Further says uttering Azan in the Masjid is a desecration and disrespect of the Masjid as well as that of the court of Allah عز وجل. (ibid, pp. 411) The place outside the veranda of the Masjid where shoes are taken off is not considered as a part of the Masjid and therefore, uttering Azan there is absolutely in accordance with the Sunnah. (ibid, pp. 408) The second Azan of Jumuah which is uttered nowadays (before the Khutbah) in the Masjid in front of the pulpit of the Imam is also contrary to Sunnah. The second Azan of Jumuah should also be uttered outside the Masjid but the Muazzin should be in straightness of the Imam.

Earn the Reward of 100 Martyrs

Ala Hadrat رحمتہ اللہ علیہ  says, ‘Although the revival of Sunnah is one of the specific duties of the scholars, there is a general commandment for such Muslims for whom it is possible. The Muslims of every city should revive the sunnah of uttering Azan including the second Azan of Jumu’ah outside the Masjid in their cities or at least in their Masjid and earn the reward of 100 martyrs. The Holy Prophet صلى الله علیہ وسلم said, ‘whoever holds onto my Sunnah firmly at the time of Fasad (deviation from religion) of my Ummah, he will attain the reward of 100 martyrs.’ (Az-Zuhd-ul-Kabir lil Baihaqi, pp. 119, Hadis 207) (Fatawa Radawiyyah (Jad id), pp. 402, 403, vol. 2)

This Hadis has been narrated in the book ‘Zuhud’ by Baihaki. For further details about this, go though the fifth volume of Fatawa-e-Razaviyyah called ” Al-Azan wal Iqamah.” (Published by Raza Foundation).

(Laws of Salah (Hanafi) Page 86 to 88)

Recite this Durud before Azan

Prior to Azan and Iqamat, recite  and the following four verses of Durud Sharif:

For a pause between Durud Sharif and Azan, make the following announcement:

“In the honour of Azan, stop talking and other activities and earn hoard of good deeds by replying to Azan.”

Then, utter Azan. Likewise, make the following announcement between Durud and Iqamat: ‘Make the intention of I’tikaf, if you have a mobile phone, please switch it off.’ I have made the Madani request of reciting Tasmiyah and Durud Sharif before Azan and Iqamat in the desire of earning perpetual reward. As for the suggestion of a pause (between Durud Sharif and Azan/Iqamat), it is taken from Fatawa-e-Razaviyyah. Therefore, replying to a question, Imam-e-Ahl-e-Sunnat رضی الله عنه said, “There is no Harm in reciting Durud Sharif before Iqamat but there should be a pause between them or the tone of Durud sharif should be so different from that of Iqamat (for example, the sound of Durud Sharif should be quieter than that of Iqamat) that there should be a clear-cut distinction between them and people should not regard Durud as a part of Iqamat.” (Fatawa Radawiyyah (Jad id), pp. 386, vol. 5)

Satanic Whisper

As Durud Sharif did not use to be recited prior to Azan during the apparent life of the Holy Prophet صلی الله علیہ وسلم as well as in the reign of the first four blessed caliphs, doing that is a misleading innovation and a sin. 

Reduttal of this Satanic Whisper

If the principle is accepted that doing any such act not done in that blessed era is a misleading innovation and a sin, the whole existing system sell be distorted. Just 12 examples out of innumerable ones are being presented making it clear that these acts were not performed in that ara, but have been adopted by every one in the present era.

1. Hajjaj Bin Yusuf introduced diacritical marks in the Holy Quran in the year 95A.H.
2. He also introduced the use of full stops at the end of each Ayah.
3. Publication of the Holy Quran in printed form
4. In past, there used to be no arch in the centre of the Masjid for the Imam to stand. During the reign of Walid Marwani, Sayyiduna ‘Umar bin ‘Abdul ‘Aziz  رضی الله عنه  introduced it which is now found in every Masjid.
5. Six Kalimat (Articles of Faith).
6. Sarf and Nahw.
7. Knowledge of Hadis and its different kinds.
8. Dars-e-Nizami.
9. Four orders of Shariat and Tariqat.
10. Verbal intention of Salah.
11. The pilgrimage of Haj by air.
12. Jihad with the latest scientific weapons.

In the present era, no body regards any of the aforementioned acts as a sin despite the fact that they did not exist in that blessed era, so why only reciting Durud Sharif on the beloved Prophet صلى الله علیہ وسلم before Azan and Iqamat is considered a sin! Remember! The absence of the proof of impermissibility in any matter is itself a proof of its permissibility. Without doubt, every such new act which Shari’ah did not prohibit is a good innovation and absolutely permissible and, it is an undeniable fact that the recitation of Durud Sharif before Azan was not forbidden in any Hadis. Therefore, absence of prohibition automatically led to permission. The Holy Prophet صلى الله علیہ وسلم himself expressed the persuasion of innovating good things in Islam. Therefore, a Hadis mentioned in the chapter ‘Kitab-ul-‘Ilm’ of Sahih Muslim says:

“Whoever promoted any good method among the Muslims and after him it was acted upon, the reward of the followers will also be written in the book of deeds of the person who started it and the reward of the followers will not be reduced.”
(Sahih Muslim, pp. 1437, Hadis 1017)

In other words, whoever promotes any good act in Islam deserves great reward. Similarly, without any doubt, the fortunate person who developed the trend of reciting Durud before Azan and Iqamat also deserves perpetual reward. He as well as the Muslims acting on that act till the Day of Judgement will attain reward without any reduction in any one’s reward.

Here, a question may arise in someone’s mind as to what the following blessed Hadis means:  [Every innovation is a heterodoxy and every heterodoxy leads to hell]. (Sahih ibn Khuzayma, pp. 143, vol. 3, Hadis 1785) What does this Hadis imply?

Beyond doubt, the foregoing Hadis is true. In fact, the word ‘Bid’at’ mentioned in the Hadis refers to Bid’at-e-Sayyi’ah, (misleading innovation) and indeed every Bid’at that contradicts or removes a Sunnah is a misleading innovation.

Therefore, Sayyiduna Sheikh ‘Abdul Haq Muhaddis Dihlvi رحمتہ اللہ علیہ writes, “Any Bid’at that complies with the principles of Sunnah and does not contradict the Shari’ah or Sunnah is a Bid’at-e-Hasanah. The Bid’ah that contradicts Shari’ah and Sunnah is a Bid’at-e-Dalalat, i.e. a misleading innovation.” (Ash’at-ul-Lam’aat, pp. 135, vol. 1)