Salatur Rasool (sm) Part-06

Azan (الأذان)

Definition : ‘Azan’ means the voice of declaration (الإعلان )’. According to the terminology of Shari‘ah, this is the call of salat loudly in due time with Arabic sentences directed by the shari‘ah. Azan was introduced in the 1st year of hijrah.[1]  

Introduction : A group of Sahabis including Umar (R) dreamt ofAzan in the same night when the Prophet (sm) got the direction in the next morning through revelation and asked Belal (R) to chantAzan accordingly.[2]

Abdullah bin Zaid (R) a Sahabi, who in the morning described first the words of Azan to the Prophet (sm) which he got through a dream last night. Later on hearing the same call of Azan in the voice of Belal, Umar (R) came to the Prophet (sm) cladding his wrapper and said, ‘By Allah! Who send you with truth, I have also seen the same dream’. On hearing this the Prophet (sm) praised to Allah by uttering ‘Falilla-hil Hamd’[3]  According to one narrative, eleven Sahabis saw the same dream of Azan in that particular night.[4]  It can be referred that Umar Farooq (R) saw that dream 20 days before. But he did not disclose it out of shame that Abdullah bin Zaid disclosed it earlier. [5]

Merits of Azan (فضل الأذان) :

(1)    Narrated by Abu Sa‘eed Khudri (R) the Prophet (sm) said,

لاَ يَسْمَعُ مَدَى صَوْتِ الْمُؤَذِّنِ جِنٌّ وَّلاَ إِنْسٌ وَّ لاَ شَيْئٌ إِلاَّ شَهِدَ لَهُ يَوْمَ الْقِيَامَةِ  

‘All the creatures including the Jinn and mankind, who will hear the voice of Azan, all will give witness for him in the Day of Resurrection.[6]

(2)    The Prophet (sm) said, ‘The neck of the Muwazzin will be longest and above all other in the Day of Resurrection.[7]

(3)    All the alive and lifeless things of the places around upto which the voice of Azan reaches will pray forgiveness for the Muwazzin and bear witness. The person who will attend the salat by hearing theAzan will get 25 times greater virtues of that salat. The Muwazzin will also earn equal virtues and all his (small) sins between two Azans will be pardoned. [8]

(4)    Hearing the sound of Azan and Iqamat, the Satan runs off and after it comes back. [9]

(5)    The person who chants Azan for 12 years, the Jannat is ensured for him. For each Azan he gets 60 virtues and for each Iqamat 30 virtues are added in his account of virtues. [10]

(6)   The Prophet (sm) says, the Imam is the custodian of salat of themusallis and Muwazzin is the keeper of their salat. Thereafter He prays for them and says, ‘Oh Allah! You show right path to the Imamsand forgive the Muwazzins.[11]

Words of Azan (كلمات الأذان) :

These are 15 :

1. Alla-hu Akbar  اللهُ أَكْبَرُ  (Allah is greatest) ................. 4 times.

2. Ash hadu Alla-Ila-ha Illalla-h أَشْهَدُ أَن لآ إِلَهَ إِلاَّ اللهُ ..........2 times.

    (I give witness that there is none to be worshipped except Allah)

3. Ash hadu Anna Muhammadar Rasoo-lullah أَشْهَدُ أَنَّ مُحَمَّدًا رَّسُوْلُ اللهِ  (I stand witness that Muhammad is His Messenger).... 2 times.              

4. Haiya ‘Alas Sala-h حَيَّ عَلَى الصَّلاَةِ (Hasten to Salat)......2 times.

5. Haiya ‘Alal Fala-h   حَيَّ عَلَى الْفَلاَحِ ( Hasten for success)....2 times.

6. Alla-hu Akbar               اللهُ أَكْبَرُ   (Allah is greatest).....2 times.

7. La Ila-ha Illalla-h        لآ إِلَهَ إِلاَّ اللهُ (There is none to be worshipped except Allah) .................................................1 time.

          Total : 15 times.[12]   

At the time of Azan of the Fajr salat after chanting ‘Haiya ‘Alal Fala-h’has to pronounce twice اَلصَّلاَةُ خَيْرٌ مِّنَ النَّوْمِ Assal-atu Khairum minan Naum’(Salat is better than sleeping).[13]

Iqamat (الإقامة) means to make one stand. Iqamat is to utter for making the present musallis alert for standing to salat. Either in congregation or alone, it is sunnat to chant Azan and Iqamat before all Farz salats.[14]  

The words of Iqamat according to the Hadeeth of Abu Daud narrated above by Abdullah bin Zaid (R) are 11 (eleven).

Such as: (1) Alla-hu Akbar (twice). (2) Ash hadu Alla Ila-ha Illalla-h.(3) Ash hadu Anna Muhammadar Rasoo-lulla-h. (4) Haiya ‘Alas Sala-h. (5) Haiya ‘Alal Fala-h. (6) Qad Qa-matis Sala-h (twice). (7) Alla-hu Akbar (twice). (8) La Ila-ha Illalla-h. =11 times in all.[15]

Since Belal had a high-pitched voice the Prophet (sm) asked him to chant Azan and asked Abdullah bin Zaid the 1st describer of the dream of Azan, to pronounce Iqamat. Anas (R) said that Belal has been ordered to chant Azan twice and Iqamat once.[16] In this way the words of Azan in Islam became practiced twice and Iqamat once. On coming back to Madina after the conquest of Makkah in 8th hijrah, the Prophet (sm) appointed Belal as permanent Muwazzin of theMasjid-i-Nabavi. In the 11th hijrah after the demise of the Prophet (sm) Belal migrated to Syria and he left his disciple Sa‘d al-qaraz at Madina on that duty. Abdullah bin Umar (R) says,

كَانَ الأَذَانُ عَلَى عَهْدِ رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّتَيْنِ مَرَّتَيْنِ وَالإِقَامَةُ مَرَّةً غَيْرَ أَنَّهُ كَانَ يَقُوْلُ قَدْ قَامَتِ الصَّلاَةُ قَدْ قَامَتِ الصَّلاَةُ، رواه ابو داؤد والنسائى-

‘During the age of the Prophet (sm) the words of Azan were pronounced twice and Iqamat once except Qad Qa-matis  Sala-htwice.[17]

This is to know that twice of Alla-hu Akbar is regarded as once(Marratan). Besides, the letter Hamzah (ا) of the word of ‘Allah’ (الله) is‘wasli’ (همزة وصلى) . So the last Alla-hu Akbar may be pronounced unitedly with 1st Alla-hu Akbar. The opinion of saying ‘Qad Qa-matis Sala-h’ once and saying Alla-hu Akbar once in the first and in the end of Iqamat is Shaz (شاذ) , which is not acceptable.[18] As because there has been stated properly the words of Azan & Iqamat in the hadeethof Abu Daud.[19]

Imam Khattabi says, the whole of Hijaz including Makkah, Madina and Syria, Yaman, Egypt, Morocco and in the remotest areas of the Muslim world, the custom of pronouncing Iqamat once is in practice and this is the Mazhab of almost all scholars of Islam.[20] Imam Baghavi says, this is the Mazhab of most of the scholars.[21] Abu Mahzoorah (R), the narrator of the Iqamat twice, himself and his son used to pronounce Iqamat once in pursuance of Belal (R).[22] 

Tarjee‘ Azan  (الترجيع في الأذان) :

Tarjee‘ (الترجيع) means ‘repetition’. The Azan in which two ‘Kalimah Shahadat’ is pronounced first in low voice twice in four times and again in loud voice twice in four times. The number of Kalima inTarjee‘ Azan will be 15+4=19. The hadeeth of Tarjee‘ Azan has been narrated in the Abu Daud by Abu Mahzoorah (R).[23] In saheeh Muslim narrated by the same Ravi where the number of 1st takbeerhas been stated as two in place of four.[24] Then the number ofKalima in Azan including Tarjee‘ would be 17. In the hadeeth ofSunan narrated by Abu Mahzoorah, the number of Kalimah in Iqamatincluding ‘Qad Qa-matis Sala-h’ is 17.[25] This was virtually for training (Ta‘leem).[26]

Now according to authentic hadeethes, the process of Azan becomes three and that of Iqamat two. (1) The Kalima of Belali Azan andIqamat is 15 and 11 respectively as narrated by Abdullah bin Zaid (R), which was in vogue everywhere including Makkah and Madina during the time of the Prophet (sm). (2) 19 and 17 for Tarjee‘ Azanand 17 for Iqamat narrated by Abu Mahzoorah (R), all are permissible. But twice for Azan and once for Iqamat as the process of Belal are undoubtedly the best to follow, which have been accepted cordially by most of the MuslimUmmah in all ages.

The Azan of Sahari (الأذان في السحر) :

It is Sunnat to chant Azan for Sahari. During the time of the Prophet (sm), Belal used to chant Azan of Tahajjud and Sahari and the blindSahabi Abdullah ibnu Umme Maktoom used to chant the Azan of Fajr salat. So the Prophet (sm) used to say, ‘you take your meal (sahari)on hearing the Azan of Belal at night and continue till you hear theAzan of Ibnu Umme Maktoom. For, he does not chant Azan before theFajr appears.[27]  He also says that, you must not refrain from takingsahari on hearing the Azan of Belal. He chants Azan while there is night, for those people who are devoted in Tahajjud, may return (forsahari) and those who were sleeping may rise (for tahajjud or sahari).[28] This was not only for the month of Ramazan, but in another time also. Because during the age of the Prophet (sm) most of the sahabisare used to keep more optional fasting.[29] At present, in all mosques at the month of Ramazan and in other months if most of the neighbours are practiced with tahajjud and optional fasting like twoSiams of ‘Ashoora, one Siam of ‘Arafah, six Siams of Shauwal, then in that mosque may chant this Azan regularly, as it is running througout the year in two Harams of Makkah & Madina.

Surooji and such other Hanafi scholars claimed that the Azan ofSahari during the Prophet’s time was a general call and loud zikr (i.e. repeating the name of Allah). According to the last commentator ofSaheeh Bukhari Ibnu Hajar Asqalani has rejected this claim as‘Mardood’ (refused), and says that for raising from sleep, peoples do such things now a days which are totally Bid‘at (innovation). Everybody understood the meaning of that Azan as regular Azan. If that would have been something else than Azan, then there could be no misgiving of the people. And that would not have to be cautioned by the prophet (sm).[30]

Answer to Azan (إجابة المؤذن)   :

The Prophet (sm) says, إِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُوْلُوْا مِثْلَ مَا يَقُوْلُ ‘Whenever you hear the Azan, you say what the Muwazzin says’.[31] In another place he declares, ‘The person who repeats the words of Azan from the heart alongwith the Muwazzin and says, ‘La hawla wala Quwata illa billa-h’after ‘Haiya ‘Alas Sala-h’ and ‘Haiya ‘Alal Fala-h’ (There is no power, no strength except Alalh), that person will enter the Heaven.[32]Therefore in Azan and Iqamat except ‘Haiya ‘Alas Sala-h’ and ‘Haiya ‘Alal Fala-h’ it is to be answered as same as the Muwazzin utters. The answer of Iqamat is to be as the answer of Azan. Because the Azan &Iqamat both are called Azan in hadeeth.[33]

This is to note that (1) In answer to ‘Assalatu Khairum minan Naum’in the Azan of Fajr, saying ‘Sadaqta wa Bararta’ has got no basis.[34](2) Similarly, in the time of Iqamat, answering ‘Qad Qa-matis Sala-h’with ‘Aqa-mahalla-hu wa Ada-maha’ is a Za‘eef hadeeth narrated by Abu Daud.[35] (3) To utter ‘Sallalla-hu ‘Alaihi wa sallam’ in answer to‘Ash hadu Anna Muhammadar Rasoolullah’ has got no proof. 

Doa of Azan (دعاء الأذان) :

After answering to Azan, the Darood is to be read first.[36]Thereafter the Doa is to be read. The Prophet (sm) said, ‘The person who after hearing the Azan would utter this Doa, my recommendation for him in the Day of Resurrection would be bounden’.[37]

اَللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ، آتِ مُحَمَّدًانِ الْوَسِيْلَةَ وَالْفَضِيْلَةَ، وَابْعَثْهُ مَقَامًا مَّحْمُوْدًاِن الَّذِىْ وَعَدْتَهُ -

Pronunciation: Alla-humma Rabba Ha-zihid Da‘watit ta-mmah, wassala-til qa-imah, A-te Muhammadanil waseelata wal Fazeelah, wab‘athhu Maqa-mam mahmoodanillzee wa‘adtah.

Translation: ‘Oh Allah! You are the lord of this complete call (ofTawheed) and established salat. Grant Waseelah (The highest honoured place in the heaven) to Muhammad and give him honour and send him to ‘Maqam-i-Mahmood’ the most praise-worthy place (for shafa‘at i.e. recommendation) in the Heaven, which you have promised’.[38] This is to remember that to chant Azan in loud voice isSunnat. But to read Doa of Azan in loud voice is Bid‘at. So the practice of reciting Doa by the microphone is to be given up. There are another Doas also.[39] 

Extra words added in response to Azan (الزوائد في دعاء الأذان) :

In response to Azan some extra words have been added which are in vogue and which should be refrained from. Because, the Prophet (sm) said with a great note of caution that whoever imposes falsehood inhadeeth with my name wilfully, he will make his abode in the Hell.[40] Sahabi Bara bin Azib (R) once uttered ‘Birasoolika’ instead of‘Binabieka’ in a Doa of bed-time ‘A-mantu binabiekallazee Arsalta’. The Prophet (sm) became enraged for it and ordered him by pushing on his chest to utter ‘Binabieka’.[41] Though there was no change of meaning in it.

It is to be informed that Azan is an Ibadat (Prayer). It is not proper to make any more or less in it. Yet some words and sentences have already been appended to it. Some of which are as below:

(1) In the beginning of Doa of Azan, narrated in Baihaqi (1/410) is‘Alla-humma Innee As’aluka bi haqqi ha-zihid Da‘wate. (2) At the end of the same Hadeeth as ‘Innaka la Tukhliful Mee‘a-d’ (3) In the narration of Sharhu Ma‘a-nil A-tha-r of Imam Tahavi is ‘A-te Saiyedana Muhammadan’ (4) In Fee ‘Amalil yawme wal lailah of Ibnus Sunni is ‘Wad Darajatar Rafee‘ata’ (5) In al-Muharrir of Rafe‘ii the Doa at the end of Azan has been stated as ‘Ya Arhamar Ra-hemeen’[42] (6) In Azan or Iqamat saying ‘Ash hadu Anna Saiyedana Muhammadar Rasoolullah.[43] (7) At Present for Doa of Azan in the Radio Bangladesh and Bangladesh Television, the sentence‘Warzhuqna Shafa-‘atahu yawmal qia-mah’ is being added, of which no basis of Shari‘ah has been found. Besides it, there added‘Waddarajatar Rafee‘ata’ after ‘Wal Fazeelata’ and ‘Innaka La Tukhliful Mee‘a-d’ at the end, which should be given up. (8) To say Doa ofAzan loudly by the microphone and to say at the end La Ila-ha Illalla-h Muhammadur Rasoo-lullah, Sallalla-hu ‘alaihi wa sallam.

                    

Other things of Azan to be shunned

(الأشياء الممنوعة فى الآذان) :

(1) Loud Zikr before and after Azan:

On Friday and in other salats in a day, especially before and afterAzan of Fajr in different mosques has been uttered from the mike (a)‘Bismillah. Assala-tu wassala-mu ‘alaika Ya Rasoolallah’... Ya Habiballah... Ya Rahmatal-lil ‘A-lameen’. After giving salam in such way to the Prophet (sm), there given salam at the end directly to Allah Himself as, Assala-tu wassala-mu ‘alaika ya Rabbal ‘A-lameen. It is not a Bid‘at only, but a thorough foolishness. Because Allah Himself is ‘Salam’, then who will give Him salam? Besides, it is prohibited byhadeeth to give salam to Allah.[44] (b) To call repeatedly with loud voice after Azan by ‘Assala-tu Rahemakumulla-h’ is not permissible(Irwa 1/255). (c) To say Hamd, Na‘t, Tasbeeh, Darood, recitation of the Quran, sermons, Islamic songs etc. Those except Azan are to be shunned. Even after Azan calling ‘Assalat’, ‘Assalat’ has also been called as Bid‘at by Abdullah bin Umar (R) and other Sahabis.[45] But if personally some one calls or awakes anyone for salat, he will surely earn virtues by it.[46]

(2) To make Takalluf: The radio talker (of Bangladesh) utters the above Doa of Azan in such a way that there would have no appeal of prayer, which is to be discarded. Because, except the normal tune, all sorts of Takalluf i.e. pretension is highly disliked by Islam.[47]

(3) To pronounce Azan in the tune of music: Once Abdullah bin Umar (R) strongly rebuked one Muwazzin for giving Azan in the tune of music and said إنِّيْ لَأُبْغِضُكَ فِي اللهِ ‘For Allah, I must bear malice against you![48]  

(4) To kiss fingers and to rub eyes with: During Azan or Iqamatafter hearing ‘Muhammadar Rasoolullah’ to kiss fingers and to rub eyes with them, raising two hands for Doa after Azan or loudly reading of Doa and rubbing out the face is not permissible and these have no basis in Shari‘ah.[49]

(5) Azan during danger: There is no proof of chanting Azan for any danger and calamities. Azan is introduced for Farz salat only and not for any other.

(6) To recite the Quran loudly before or after the Azan of Fajr and make sermon in the mike of the mosque and to spoil sleep of the people and to make cause of sufferings to the patients and to create trouble in the night salat of Tahajjud is an act of grave sin.[50]

(7) After the end of Fajr jama-‘at or the jum‘ah salat, to make congregational Darood & Milad in loudest voice or with the mike regularly in the mosque is a baddest innovation.    

Other information about Azan (مسائل أخري في الأذان) :

(1) The Muwazzin will chant Azan with loud voice facing the Qiblaputting finger in two ears, so that the Azan becomes louder. He will turn the face only and not the body to right and left at the time of pronouncing Haiya ‘Alas Sala-h and Haiya ‘Alal Fala-h.[51] Azan may be chanted even in sitting position in ailment.[52]

(2) The person who after Azan comes out of the mosque (without any important cause), he disobeys Abul Qasem [Muhammad (sm)].[53]

(3) Who chants Azan will pronounce Iqamat. Other may pronounce it. But when an appointed Muwazzin is there, then with his permission other person may chant Azan and pronounce Iqamat. If the time is about to pass, then anybody may chant the Azan.[54]

(4) The object of Azan will be to seek the satisfaction of Allah only. So it is not proper to ask any cost for it. But honorarium without seeking may be taken. Because the arrangement for honourable livelihood of a regular Imam and Muwazzin is an indispensable responsibility of the society and the state.[55]

(5) Azan should be chanted with Ozu. But it is permissible to chant without Ozu. To answer to Azan or to utter any Tasbeeh, Tahleel andDoa is permissible even when some one is unclean.[56]

(6) After Iqamat if cessation for a long time, another Iqamat will not be necessary.[57]

(7) If someone comes after Azan and Jama-‘at, then the jama‘at andsalatshould be started with Iqamat only.[58]

(8) For the Jama-‘at of due salat, Azan is not compulsory. OnlyIqamat is sufficient.[59]

---

[1]. Mir‘at P. 2/344-45, Ch: 4, Salat, Para: 4 ‘Azan’.  

[2] . Abu Daud H/499; ‘Awnul Ma‘bood H/494-495, 2/165-175; Abu Daud, Daremi, Ibnu Majah, Mishkat H/650.

[3] . Abu Daud (with ‘Awnul Ma‘bood) H/495; Mishkat H/650.

[4] . Mirqat sharah Mishkat, Ch: Azan 2/149.

[5] . Abu Daud (with ‘Awnul Ma‘bood) H/494, Para: ‘the introduction of Azan'.

[6] . Bukhari, Mishkat H/656, Ch: 4, Salat, Para: 5, Merits of Azan.

[7] . Muslim, Mishkat H/654.

[8] . Nasaii, Ahmad, Mishkat H/667.

[9] . Bukhari, Muslim, Mishkat H/655.

[10] . Ibnu Majah, Mishkat H/678.

[11] . Ahmad, Abu Daud, Tirmizi, Mishkat H/663.

[12]. Narrated by Abdullah bin Zaid (R); Abu Daud, Mishkat H/650; Abu Daud H/499, Para: 28, How would say Azan; Mir‘at H/655, 2/344-45. 

[13]. Abu Daud H/500-01, 504; ‘Awnul Ma‘bood, from Abu Mahzoorah, H/496; Mishkat H/645. Ibnu Raslan, Ameerul Yamani and Shaikh Albani have opined it with the Azan of Tahajjud (Subulus Salam, commentary of H/167, 1/250; Tamamul Minnah. P. 147). Abdur Rahman Mubarakpuri said that, this is ‘truth’ (حق) to be with the Azan of Fajr and it is popularly accepted ‘Mazhab’ (Tuhfa, commentary of H/198, 1/593; Riyadh, Lajna Da-yemah, Fatwa No. 1396).

[14] . Nasaii H/667-68; Abu Daud, Nasaii, Mishkat H/665, Para: 5 ‘Merits of Azan’. 

[15] . Abu Daud H/499; ‘Awnul Ma‘bood H/495.

[16] . Muttafaq ‘Alaih, Mishkat H/641, Ch: 4, Salat, Para: 4 ‘Azan’.

[17] . Abu Daud, Nasaii, Daremi, Mishkat H/643.

[18] . Naylul Awtar. Para: Description of Azan. P. 2/106.

[19] . Abu Daud H/499, Ch: 2, Salat, Para: 28, How would say Azan?

[20] . ‘Awnul Ma‘bood 2/175, see commentary of H/495.

[21] . Naylul Awtar, Para: ‘Description of Azan’ 2/106.

[22] . Abu Daud (with ‘Awnul Ma‘bood) H/495 see commentary. P. 2/175.

[23] . Abu Daud H/500, 503 (with ‘Awnul Ma‘bood H/496); Mishkat H/645.

[24] . Muslim, H/379.

[25] . ‘Awnul Ma‘bood 2/176, see commentary of H/496.

[26] . Ahmad, Tirmizi, Abu Daud and others, Mishkat H/644.

[27] . Muttafaq ‘Alaih, Mishkat H/680, Para: 6, Azan at delay time; Nayl 2/120.

[28] . Muslim, Mishkat H/681; All books of Kutub-i-Sittah except Tirmizi; Nayl 2/117-18.

[29] . Mir‘at 2/382. See commentary of H/685.

[30] . Fathul Bari Sharh Saheeh Bukhari, Para: ‘Azan before the Fajr’ 2/123-24.

[31] . Muslim, Mishkat H/657, Para: 5, Merits of Azan and it’s answer.

[32] . Muslim, Mishkat H/658.

[33] . Muttafaq ‘Alaih, Mishkat H/662; Fiqhus Sunnah 1/88, Ch: Azan, Mas’ala-9.

[34] . Mir‘at 2/363 See commentary of H/662.

[35] . Abu Daud H/528; Do, Mishkat H/670; Albani, Irwaul Ghaleel H/241 1/258-59.

[36] . Muslim, Mishkat H/657; for Darood see P.117 20.

[37] . Bukhari, Mishkat H/659; Narrator, Jabir bin Abdullah (R).

[38] . It will be for Shafa‘at-i-Kubra (Muttafaq ‘Alaih, Mishkat H/5572, Ch: 28, ‘The condition of the Day of Resurrection. Para: 4, ‘Houz & Shafa‘at’). As Allah says, عَسَى أَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا = Isra 17/79, (Soonly your Lord will make you stand in ‘Maqam-i-Mahmood’).

[39] . Muslim, Mishkat H/661.

[40] . مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ Bukhari, Mishkat H/198, Ch: 2, ‘Ilm’.

[41] . Bukhari H/247, Ch: 4, ‘Ozu’, Para: 75; Tirmizi H/3394, Ch: 45,‘Doas’, Para: 16; Muttafaq ‘Alaih, Mishkat H/2385, Ch: 9, Doas, Para: 6. Ibnu Hajar Asqalani says, It does not mean that the changing of word is not permissible in spite of unabated meaning or the narration with essence (الرواية بالمعني) is illegal. Such as to say Rasoolullah in place of Nabiullah or to say nick-name or sur-name in the place of original name. Because this kind of narration is much prevailing in the study of hadeeth. But this hadeeth narrated above is opposite of it. There may have many causes. Such as (1) The words of zikr is ‘Tawqeefi’which are unchangable (2) There may be a keen significance in the word (3) To seperate jibreel, because jibreel may be seemed by saying Rasoolika. But only the Prophet (sm) will be seemed by saying‘Nabieka’ (4) Allah may reveal to Him to say this Doa in this proccss. So He says as He revealed’. Fathul Bari, gist of the commentary of H/247, 1/427.

[42] . See Albani, Irwaul ghaleel’ H/243, P. 1/260-61; Molla Ali Qari Hanafi, Mirqat. P. 2/163.

[43] . Fiqhus Sunnah P. 1/92.

[44] . Muttafq ‘Aliah, Mishkat H/909, Ch: 4, Salat, Para: 15, ‘Tashahhud’.

[45] .Tirmirzi, Mishkat H/646, Footnote -Albani; Do, Irwa H/236, P.1/255; Fiqhus Sunnah, P. 1/93.

[46] . Bukhari H/595, Ch: 9, ‘The times of salat’ Para: 35; Muslim, Mishkat H/684 Ch: 4, Salat, Para: 6, Azan at delay.

[47] . Razeen, Mishkat H/193; الرِّيَاءُ هُوَ الشِّرْكُ الأَصْغَرُ ‘Ria is small Shirk’, Ahmad, Baihaqi, Mishkat H/5334, Ch: 26, To soften the heart, Para: 5, To show & to make hear.

[48] . Fiqhus Sunnah, Para: The Azan, Mas’ala No. 21/3, 1/92; Bukhari, Muslim, Mishkat H/2192, 2194, Ch: 8, Merits of Quran, Para: 1, Manners of recitation.

[49] . Fiqhus Sunnah, Para: ‘Azan’, Mas’ala 21/2, 1/92; Baihaqi, Mishkat H/2255. F.N. 4; Irwa H/433-34.

[50] . Fiqhus Sunnah, 1/93, Para: Azan, Mas’ala No. 21/5.

[51] . Bukhari, Muslim, Saheeh Ibnu Khuzaimah, Ch: Salat, Para: 41;Tirmirzi, etc. Irwa, 1/240, 48, 51; Nayl. 2/114-16.

[52] . Baihaqi, Irwa 1/242.

[53]. Muslim, Mishkat H/1075, Para: 23, ‘Jama-‘at & it‘s merit’.

[54] . Fiqhus Sunnah, 1/90,92. Mas’ala No. 13, 20.

[55] . Ahmad, Abu Daud, Nasaii, Tirmirzi, Ibnu Majah, Naylul Awtar 2/131-32; Abu Daud, H/2943-45, Sanad Saheeh; Mishkat H/3748, Ch: 18, ‘Leadership and Judgement’. Para: 3 ‘allowance for executives and gifts to them’.

[56] . Fiqhus Sunnah, 1/51-52.

[57] . Fiqhus Sunnah, 1/89, 92; Salatur Rasool, Takhreej: Abdur Rouf, P. 198.

[58] . Fiqhus Sunnah, 1/91, Para: Azan, Mas’ala No. 18.

[59] . Muslim, Mishkat H/684, Para: 6, Azan in the late hour; Mir‘at 2/387.