Table of Contents

Blessings of Ażān

The Prophet of mankind, the peace of our heart and mind, the most generous and kind ()+said, , “Whoever recited the Holy Qurān, praised Allāĥ , recited Durūd Sharīf upon the Prophet ( and then asked forgiveness from Allāĥ  he has sought goodness from its source.” (Shu’bul Īmān, pp. 373, vol. 2, Ḥadīš 2084)

Four Narrations about the Blessings of Ażān

Ḥaḍrat Sayyidunā Junaīd Baghdādī states that Ibn-ul-Kuraybī said, “Once I had nocturnal emission so I intended to perform Ghusl. Since it was an extremely cold night, my Nafs (psyche) lazily suggested, “A long part of night is still remaining; what is the hurry! You may perform Ghusl at dawn.” I immediately swore to give a strange punishment to my Nafs by taking bath at the very same moment wearing clothes and drying the clothes on my body. So I did that. Surely a disobedient Nafs who is sluggish in abiding by Allāĥ’s commandments must be punished in such a way. (Kīmiyā-e-Sa’ādat, pp. 892, vol. 2

Dear Islamic brothers! Did you see! Our past saints would bear severe pains to thwart evil plans of Nafs. The foregoing parable contains a great lesson for the Islamic brothers who, in case of nocturnal emission at night, miss the Jamā’at of Fajr or (Allāĥ  forbid) even miss Ṣalāĥ out of laziness feeling shyness from their family members ignoring the horrible shame of the Hereafter. Whenever Ghusl becomes Farḍ and time of Ṣalāĥ starts, one should immediately perform Ghusl. A Ḥadīš Sharīf states, “Angels do not enter the home in which there is a portrait, a dog or a Junub (a person for whom Ghusl has become mandatory due to sexual intercourses, nocturnal emission, or ejaculation of semen with lust).” (Sunan Abū Dāwūd, pp. 109, vol. 1, Ḥadīš 227)

1. No Insects in Grave

The beloved and blessed Prophet said, “The one who utters Ażān in order to gain Šawāb is like the martyr draggled in blood and when he dies, there will be no infliction of insects in his body in * Call to Ṣalāĥ.  the grave (i.e. his body will remain safe from insects).” (Mu’jam Kabīr, pp. 322, vol. 12, Ḥadīš 13554

Domes of Pearls

The  most  Exalted  Prophet  said, “I went in to the Heaven where I saw domes of pearls, its dust was of musk. I asked, “O Jibrāīl! For whom these (domes) are?” He replied, “For the Imām (the one who leads Ṣalāĥ) and Mūażżin (the one who utters Ażān) of your Ummaĥ.” (Al-Jami’us-Ṣagīr, pp. 255, Ḥadīš 4179)

Previous Sins are Forgiven

The beloved and blessed Prophet  ę said, ‘The one uttering Ażān for five Ṣalāĥ due to faith with the intention of gaining Šawāb, his previous sins will be forgiven, and the one leading his companions in five Ṣalāĥ due to faith for gaining Šawāb, his previous sins will be forgiven.’ (Sunan Kubrā, pp. 636, vol. 1, Ḥadīš 2039)

Fish Also Seek Forgiveness

It has been reported: Everything including even the fish in river ask supplication of forgiveness for those uttering Ażān. When the Mūażżin utters Ażān, 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 Mūażżin 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: Tafsīr-e-Sūra-e-Yūsuf-lil-Ghazālī translated, pp. 14, Markaz-ul-Auliyā, Lahore)

Excellence of Replying to Ażān


The Holy Prophet p’ once said, “O women! Whenever you hear Bilāl uttering Ażān and Iqāmat, you should also say what he says  as  Allāĥ   will write one hundred thousand good deeds for you for every Kalimaĥ, raise your one thousand ranks and will remove your one thousand sins.” Listening to this, the women asked, “This (Šawāb) is for women; what is for men?” The beloved and blessed Prophet replied, “There is double (Šawāb) for men.” (Tarikh-e-Dimshq la bin Asakir, pp. 75, vol. 55)

Earn 30 Million and 24 Hundred Thousand Good Deeds

Dear Islamic brothers! How enormous Allāĥ’s mercy is! How easy He has made it for us to earn good deeds, get our ranks raised and get our sins forgiven, but regretfully, we are heedless despite so many facilitations. The detail of the excellence of Ażān’s reply mentioned in the foregoing Ḥadīš is as follows. 

are two Kalimāt. The whole Ażān consists of 15 Kalimāt. If an Islamic sister replies to one Ażān, i.e. she says what the Mūażżin says, she will get 15 hundred thousand good deeds, her 15 thousand ranks will be raised and her 15 thousand sins will be removed. There is double Šawāb for Islamic brothers. In the Ażān of Fajr, َلص ّ اَ وةُ ٰ َ خ ٌْير ِم ل ْ َن ّ النَو ِّم is also said twice, so there are 17 Kalimāt in Fajr Ażān. Therefore, the woman replying to Fajr Ażān will get 17 hundred thousand good deeds, her 17 thousand ranks will be raised and 17 thousand sins will be forgiven, and all this Šawāb will be doubled for the Islamic brothers. قَد ,Iqāmat In ْ ٰوةُ الصَ ل ّ ت ِم اَق َ is also said twice, so there are 17 Kalimāt in Iqāmat, and so the Šawāb of the reply to Iqāmat is equal to that of Fajr Ażān. In short, if any Islamic sister succeeds in replying the Ażān as well as Iqāmat five times daily, she will attain 10 million 62 hundred thousand good deeds, her one hundred 62 thousand ranks will be raised and her one hundred 62 thousand sins will be forgiven and Islamic brothers will get double Šawāb. In other words, he will gain 30 million 24 hundred thousand good deeds, his 3 hundred 24 thousand ranks will be raised and his 3 hundred 24 thousand sins will be forgiven.


The Replier of Ażān Entered the Heaven


Ḥaḍrat Sayyidunā Abū Ĥuraīraĥ  narrates that a man whose no major pious deed was known died. The beloved and blessed Rasūl + said to the blessed companions , “Do you know Allāĥ has made him enter the Heaven.” The people became surprised as apparently he did not have any major deed. Therefore, one of the companions went to that person’s house and asked his widow as to what his special deed was. She replied, “Although I do not know any of his special deed, he would reply to Ażān whenever he used to hear it, whether it was day or night.” (Tarikh-e-Dimshq la bin Asakir, pp. 412, 413, vol. 40) May Allāĥ bless him and forgive us for his sake.

The Method of Replying to Ażān and Iqāmat

he Mūażżin should utter the Kalimāt of Ażān with pauses. َاُالله برَکَ ْاَ اُالله اَ ْکَبرُ (when uttered together without a pause) are considered one Kalimaĥ. After uttering this, he should take a pause for the amount of time in which the replier can reply. Not taking the pause is Makrūĥ and therefore, repeating such Ażān is Mustaḥab. (Dur-re-Mukhtār, pp. 66, vol. 2, Rad-dul-Muḥtār, pp. 66, vol. 2) The replier should say َاُالله برَکَ ْاَ اُالله the during اَ ْکَبرُ pause of the Mūażżin, i.e. when the Mūażżin is silent. He should reply to the other Kalimāt in the same way. When the Mūażżin says دَ ُ ّن اَ ْشه َ اَ ًَّدا ُمَحم ا ِٰ ُل ّ ْ َّ ُسو ر the first time, the replier should say:

Fourteen Madanī Pearls of Ażān

  1. If the primary Jamā’at of five Farḍ Ṣalāĥ including Jumu’aĥ is held in the Masjid at stipulated time, it is Sunnat-e-Mūakkadaĥ to utter Ażān for them, and its emphasis is like that of Wājib. If Ażān is not uttered, all the people over there will be sinner. (Baĥār-e- Sharī’at, pp. 464, vol. 1)
  1. If somebody offers Ṣalāĥ at home in the city, the Ażān of the local Masjid will be enough but it is Mustaḥab to utter Ażān. (Rad-dul- Muḥtār, pp. 62, 78, 2)
  2. If somebody is out of the city or in a village, orchard or farm, the Ażān of the city/village will be enough provided these places are near the city/village; but it is better to say Ażān. However, if these places are not near, that Ażān will not be enough. Here, nearness means that the voice of Ażān (given in city / village) could reach (Fatāwa-e-‘Ālamgīrī, pp. 54, vol. 1)
  3. If a traveller did not utter Ażān or Iqāmat or both, it is Makrūĥ; if he utters only Iqāmat, there is no repugnance, but it is better to say Ażān also, whether he is alone or with other companions. (Baĥār-e- Sharī’at, pp. 471, vol. 1) (Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 78, vol. 2)
  1. Utter Ażān after the time has started. If it is uttered before the time begins or if the time starts during the Ażān, the Ażān should be repeated in both the cases. (Hiddāyah, pp. 45, vol. 1) The Mūażżin should make a habit of ascertaining the timings of Ṣalāĥ with the help of timetable. At some places, the Mūażżin starts uttering Ażān before the time begins. It is a Madanī request to the Imāms as well as the Masjid committee to keep an eye on this matter.
  1. It is Makruĥ for women to say Ażān and Iqāmat whether they are offering Ṣalāĥ (within its time) or Qaḍā (after the elapsing of its stipulated time). (Dur-re-Mukhtār, 72, vol. 2)
  2. It is impermissible for women to offer Ṣalāĥ with Jamā’at. (Dur-re- Mukhtār, 367, vol. 2, Baĥār-e-Sharī’at pp. 584, vol. 1)
  3. A clever child can also utter Ażān. (Dur-re-Mukhtār, 75, vol. 2)
  4. Though uttering Ażān without Wuḍū is valid, it is Makrūĥ to do (Baĥār-e-Sharī’at, pp. 466, vol. 1, Marāqil falāḥ, pp. 64)
  5. The Ażān 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 Makrūĥ. Therefore, the Ażān uttered by

any of the aforementioned people should be repeated. (Baĥār-e- Sharī’at, pp. 466, vol. 1, Dur-re-Mukhtār, pp. 75, vol. 2)

  1. It is better if the Mūażżin is Imām as well. (Dur-re-Mukhtār, pp. 88, vol. 2)
  2. Ażān should be uttered aloud outside the Masjid facing the Qiblaĥ with the fingers inside the ears but raising the voice of Ażān beyond one’s strength is Makrūĥ. (Baĥār-e-Sharī’at, pp. 468, 469, vol. 1, ‘Alamgīrī, pp. 55, 1) 
  3. Say having turned face towards the right side and towards the left side even if the Ażān is not for Ṣalāĥ e.g. the Ażān uttered into the ear of a newly born baby. Turn only the face, not the whole body. (Dur-re-Mukhtār, pp. 66, vol. 2, Baĥār-e-Sharī’at, pp. 469, vol. 1) Some Mūażżinīn start moving their face slightly having
  4. It is Mustaḥab to say َafterِّ in Fajr Ażān. (Dur-re-Mukhtār, pp. 67, vol. 2) If it is not uttered, Ażān will still be valid. (Qānūn-e- Sharī’at, pp. 89


Nine Madanī Pearls about Replying to Ażān

  1. In addition to the Ażān of Ṣalāĥ, other Ażān such as the one uttered at the time of the birth of a baby should also be (Rad-dul-Muḥtār, pp. 82, vol. 2)
  1. Muqtadīs should never reply to the Ażān of Khuṭbaĥ. It is most cautious to refrain in this case. However, there is no harm if the reply to Ażān or supplication (between two Khuṭbāt) is made in heart without uttering any word with the tongue. However, if the Imām replies to the Ażān or makes supplication even with the tongue, it is quite (Fatāwā Raḍawiyyah (Jad īd), pp. 300, 301, vol. 8)
  2. There is a commandment to reply for the hearer of Ażān. (Fatāwa- e-‘Ālamgīrī, 57, vol. 1) A Junub (the one who is to do Ghusl because of intercourse or nocturnal emission) should also reply to Ażān. However, a woman undergoing menses or post-natal bleeding, audience of Khuṭbaĥ, performers of funeral Ṣalāĥ, those having intercourse or those passing stool or urine need not to reply. (Dur- re-Mukhtār, pp. 81, vol. 2)
  1. When Ażān is going on, one should stop every type of work such as talking, Salām, reply to Salām and even recitation of the Holy Qurān for the duration in which Ażān is being uttered. Listen to the Ażān attentively and make its reply. Do also the same while Iqāmat is going on. (Baĥār-e-Sharī’at, pp. 473, vol. 1, Dur-re-Mukhtār pp. 86, 87, vol. 2, ‘Ālamgīrī, pp. 57, vol. 1)
  1. It is safer to stop walking, eating, picking or laying a utensil or other things, playing with children, talking by gestures etc. during Ażān.
  2. The one talking during Ażān is in the danger of losing faith at the time of (Baĥār-e-Sharī’at, pp. 473, vol. 1)
  3. If anybody hears the Ażān while walking, it is better for him to stop walking and remain silent for the amount of time in which Ażān is uttered and reply to the Ażān. (Fatāwa-e-‘Ālamgīrī, 57, vol. 1, Baĥār-e-Sharī’at, pp. 473, vol. 1)
  4. If anybody hears more than one Ażān, he is required to reply to the first Ażān only but it is better to reply to all of them. (Dur-re- Mukhtār-o-Rad-dul-Muḥtār, 82, vol. 2)
  5. If anybody did not reply during the Ażān and much time has not passed yet, he should still (Dur-re-Mukhtār, pp. 83, vol. 2)

Seven Madanī Pearls about Iqāmat

  1. It is better to say Iqāmat just behind the Imām in the Masjid; if it is not conveniently possible to utter Iqāmat just behind the Imam, then it should be uttered at the right side. (Fatāwā Raḍawiyyah (Jad īd), 372, vol. 5)
  2. Iqāmat is a more emphatic Sunnaĥ than Ażān. (Rad-dul-Muḥtār, 67, vol. 2)
  3. It is Mustaḥab to reply to Iqāmat. (Fatāwa-e-‘Ālamgīrī, 57, vol. 1)
  1. Say the words of Iqāmat quickly without pauses in (Baĥār- e-Sharī’at, pp. 470, vol. 1)
  1. Turn face to the right and left side whilst saying ِ and respectively during Iqāmat as well.
  1. Iqāmat is the right of the person who uttered Ażān. However, with the consent of the utterer of Ażān, someone else can also say Iqāmat. If the Iqāmat is uttered without the permission of the Mūażżin (the one who uttered Ażān) and he resented it, then it is Makrūĥ. (Fatāwa-e-‘Ālamgīrī, 54, vol. 1)
  2. If a person comes during Iqāmat, it is Makrūĥ for him to wait whilst standing, instead, he should sit down. Similarly, the people who are already sitting in the Masjid should also keep seated; all should stand when the Mukabbir says This ruling also applies to the Imām. (Fatāwa-e-‘Ālamgīrī, pp. 57, vol. 1, Baĥār-e-Sharī’at, pp. 471, vol. 1)

Eleven Mustaab Occasions for Uttering Ażān

  1. In the ears of
  2. In the ears of a grieved
  3. In the ears of an epileptic
  4. In the ears of a furious and grumpy
  5. In the ears of an irritating animal.
  6. In the severity of
  7. Eruption of
  8. After the burial of dead
  9. Defiance of Jinn (or when a Jinn captures someone)
  10. If someone forgets the way in the forest and there is nobody to show the way (Baĥār-e-Sharī’at, pp. 466, vol. 1, Rad-dul-Muḥtār, pp. 62, vol. 2)
  11. It is Mustaḥab to utter Ażān, during the period of Epidemic.

To Utter Ażān in the Masjid is Contrary to Sunnaĥ

Nowadays, the trend of uttering Ażān in the Masjid has developed, which is in contradiction to Sunnaĥ. It is stated in ‘Alamgīrī etc. that Ażān should be uttered outside the Masjid, not inside. (Fatāwa-e-‘Ālamgīrī, pp. 55, vol. 1) Imām of Aĥl-e-Sunnat, Revivalist of the Ummaĥ, Reviver of the Sunnaĥ, Eradicator of Bid’aĥ, Scholar of Sharī’aĥ, Guide of Ṭarīqaĥ, Fountain of Blessing, ‘Allāmaĥ, Maulānā, Al-Ḥāj Al-Ḥāfiẓ, AlQārī Ash-Shāĥ Imām Aḥmad Razā Khān  says that it is not proved even once that Our Holy Prophet ( got the Ażān uttered inside the Masjid. (Fatāwā Raḍawiyyah (Jad īd), pp. 412, vol. 5) 

A’lā Ḥaḍrat  further says uttering Ażān in the Masjid is a desecration and disrespect of the Masjid as well as that of the court of Allāĥ  (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 Ażān there is absolutely in accordance with the Sunnaĥ. (ibid, pp. 408) The second Ażān of Jumu’aĥ which is uttered nowadays (before the Khuṭbaĥ) in the Masjid in front of the pulpit of the Imām is also contrary to Sunnaĥ. The second Ażān of Jumu’aĥ should also be uttered outside the Masjid but the Mūażżin should be in straightness of the Imām.

Earn the Reward of 100 Martyrs

A’lā Ḥaḍrat says, ‘Although the revival of Sunnaĥ 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 Sunnaĥ of uttering Ażān including the second Ażān of Jumu’aĥ outside the Masjid in their cities or at least in their Masjid and earn the reward of 100 martyrs. The Holy Prophet said, ‘Whoever holds onto my Sunnaĥ firmly at the time of Fasād (deviation from religion) of my Ummaĥ, he will attain the reward of 100 martyrs.’ (Az-Zuhd-ul-Kabir lil Baihaqi, pp. 118, Ḥadīš 207) (Fatāwā Raḍawiyyah (Jad īd), pp. 402, 403, vol. 2) 

This Ḥadīš has been narrated in the book ‘Żuĥud’ by Baīĥakī. For further details about this, go though the fifth volume of Fatāwā-eRazavīyyaĥ called “Al-Ażān wal Iqāmaĥ.” (Published by Razā Foundation). 

Recite this Durūd before Ażān 

Prior to Ażān and Iqāmat, recite ﷽ and the following four verses of Durūd Sharīf:

Then, utter Ażān. Likewise, make the following announcement between Durūd and Iqāmat: ‘Make the intention of I’tikāf, if you have a mobile phone, please switch it off.’ I have made the Madanī request of reciting Tasmiyaĥ and Durūd Sharīf before Ażān and Iqāmat in the desire of earning perpetual reward. As for the suggestion of a pause (between Durūd Sharīf and Ażān/Iqāmat), it is taken from Fatāwā-e-Razavīyyaĥ. Therefore, replying to a question, Imām-e-Aĥl-e-Sunnat said, “There is no harm in reciting Durūd Sharīf before Iqāmat but there should be a pause between them or the tone of Durūd Sharīf should be so different from that of Iqāmat (for example, the sound of Durūd Sharīf should be quieter than that of Iqāmat) that there should be a clear-cut distinction between them and people should not regard Durūd as a part of Iqāmat.” (Fatāwā Raḍawiyyah (Jad īd), pp. 386, vol. 5)

Satanic Whisper

 As Durūd Sharīf did not use to be recited prior to Ażān during the apparent life of the Holy Prophet (+ as well as in the reign of the first four blessed caliphs, doing that is a misleading innovation and a sin. ٰ ا اذَ ّ َمع 

Rebuttal 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 will be distorted. Just 12 examples out of innumerable ones are being presented making it clear that these acts were not performed in that era, but have been adopted by everyone in the present era.

  1. Ḥajjāj Bin Yūsuf introduced diacritical marks in the Holy Qurān in the year H.
  2. He also introduced the use of full stops at the end of each Āyaĥ
  3. Publication of the Holy Qurān in printed form
  4. In past, there used to be no arch in the centre of the Masjid for the Imām to stand. During the reign of Walīd Marwānī, Sayyidunā ‘Umar bin ‘Abdul ‘Azīz introduced it which is now found in every Masjid
  1. Six Kalimāt (Articles of Faith).
  2. Ṣarf and Naḥw.
  3. Knowledge of Ḥadīš and its different
  4. Dars-e-Niẓāmī.
  5. Four orders of Sharī’at and Ṭarīqat.
  6. Verbal intention of Ṣalāĥ.
  7. The pilgrimage of Ḥaj by
  8. Jiĥād with the latest scientific

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 Durūd Sharīf on the beloved Prophet (+ before Ażān and Iqāmat 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 Sharī’aĥ did not prohibit is Mubah and permissible; and it is an undeniable fact that the recitation of Durūd Sharīf before Ażān was not forbidden in any Ḥadīš. Therefore, absence of prohibition automatically led to permission. The Holy Prophet himself expressed the persuasion of innovating good things in Islam. Therefore, a Ḥadīš mentioned in the chapter ‘Kitāb-ul-‘Ilm’ of Ṣaḥīḥ Muslim says: Blessings of Ażā

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 Durūd before Ażān and Iqāmat 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 Ḥadīš means: ِ ِ ُM [Every innovation is a heterodoxy and every heterodoxy leads to hell]. (Saḥīḥ ibn Khuzaymā, pp. 143, vol. 3, Ḥadīš 1785) What does this Ḥadīš imply?

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

Therefore, Sayyidunā Sheikh ‘Abdul Ḥaq Muḥaddiš Diĥlvī writes, “Any Bid’at that complies with the principles of Sunnaĥ and does not contradict the Sharī’aĥ or Sunnaĥ is a Bid’at-e-Ḥasanaĥ. The Bid’aĥ that contradicts Sharī’aĥ and Sunnaĥ is a Bid’at-e-Dalālat, i.e. a misleading innovation.” (Ash’at-ul-Lam’aāt, pp. 135, vol. 1) Laws of Ṣalāĥ


Dua after Azan

I was Relieved from My Back Pain

Dear Islamic brothers! What can one say about the greatness of I’tikāf; and if you are blessed with the company of devotees of Prophet during I’tikāf then the blessings and benefits multiply. An Islamic brother of ‘Aṭṭārabād (Bāb-ul-Islām, Sindh) gave the following statement: 

I was a loafer and had got a dirty mind, talking about filthy things with my friends and then laughing was my favourite pastime. The nuisance of an indecent sin had caused constant back pain that was not cured despite every medical treatment. 

Fortunately, some Islamic brothers, who were acquainted with me insisted me that I join them in the collective I’tikāf in the Ramadan of 1426 A.H. (2005). At first, I refused but they insisted and so I had to say ‘yes’. I became a Mu’takif for the last ten days of Ramaḍān (1426) with devotees of Prophet in Memon Masjid (‘Aṭṭārabād). It seemed to me as if I had entered a new world; the blessings of all five Ṣalāĥ, Sunnaĥinspiring speeches, emotive supplications, Sunnaĥ-filled study circles, and the compassion and blessings of Islamic brothers. 

during the I’tikāf my back pain vanished without any medicines and a Madanī transformation took place in my heart, I repented of sins, adorned my face with the symbol of our beloved Rasūl’s love; the beard; and began to wear a green turban.

I had the privilege of taking part in a 41 day Madanī Qāfilaĥ Course and now I am trying to spread the work of Dawat-eI