Tawbah - ,Dought & clear - , Is vowing part of repentance?

Do we have any chance of being forgiven if we do not vow to never
repeat the sin again.
I'm asking this because, if you think that you willmost probably do it
again, is there a point in vowing not to repeat the haram action
(knowing that to break a promise to Allah constitutes fasting for 3
days)?.
Praise be to Allaah.
No sin is too great for Allaah to forgive, no matter what this sin is,
so long as the person has repented from it. Allaah says
(interpretation of the meaning):
"Say: O 'Ibaadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving,
Most Merciful"
[al-Zumar 39:53]
The door of repentance is open so long as death has not come to a
person, and so long as the sun has not begun torise from the west.
It was narrated that Ibn 'Umar (may Allaah be pleased with him) said:
The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: "Allaah accepts the repentance of His slave so long as the death
rattle has not yet reached his throat." Narrated by Ahmad, 2/132,
153); narrated and classed as hasan by al-Tirmidhi, 3537; also classed
as hasan by al-Albaani in Saheeh al-Targheeb, 3/318, 3413.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever repents before the sun rises fromthe west, Allaah
will accept his repentance." Narrated by Muslim, 3073.
So the Muslim should make the most of this opportunity and this great
bounty from Allaah, and hasten to repent so long as there is still
time; he should not delay his repentance.
But this repentance has to be sincere, as Allaah says (interpretation
of the meaning):
"O you who believe! Turn to Allaah with sincere repentance! It may be
that your Lord will expiate from you your sins, and admit you into
Gardens under which rivers flow (Paradise) the Day that Allaah will
not disgrace the Prophet (Muhammad) and those who believe with him.
Their Light will run forward before them and (with their Records Books
of deeds) in their right hands. They will say: 'Our Lord! Keep perfect
our Light for us [and do not put it off till we cross over the Siraat
(a slippery bridge over Hell) safely] and grant usforgiveness. Verily,
You are Able to do all things'"
[al-Tahreem 66:8]
The scholars have stated that sincere repentance is that which meets
five conditions:
1- It should be sincerely for the sake of Allaah.
2- There should be real regret for sins committed in the past, and
the person should wish that he had never done them.
3- He should give up the sin immediately. If the sin consists of
doing something haraam, he should stop doing it at once. If the sin
consists of not doing something that is obligatory, he should start to
do it at once. If the sin has to do with people's dues, his repentance
is not valid unless he gives them those dues.
4- He should resolve never to go back to that sin in the future.
5- That should not come after the time when repentance is
accepted, as stated above.
See Majaalis Shahr Ramadaan by Ibn 'Uthaymeen, 143.
Hence we know that it isnot one of the conditions of repentance that
one should not repeat the sin, rather the condition is the sincere
resolve notto repeat it. If a person repents from a sin that he used
to commit, then the Shaytaan toys with him and makes him go back to it
- there is no power and no strength except with Allaah - he should not
despair of the mercy of Allaah. He should repent once again and Allaah
will accept it, for Allaah's bounty and forgiveness are immense.
It was narrated from AbuMoosa al-Ash'ari (may Allaah be pleased with
him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Allaah spreads out His hand at night to accept the repentance
ofthose who committed sin during the day, and He spreads out His hand
during the day to accept the repentance of those who committed sin
during the night (and this will continue) until the sun rises from the
west."
Narrated by Muslim, 2759.
It was narrated from AbuHurayrah (may Allaah be pleased with him) that
he heard the Messenger of Allaah (peace and blessings of Allaah be
upon him) say: "A personcommitted a sin and said, 'O Lord, I have
sinned; forgive me.' His Lord said: 'Does My slave know that he has a
Lord Who forgives sin and punishes for it? I have forgiven My slave.'
Then as much time as Allaah willed passed, and he committed sin again.
He said, 'O Lord, I have sinned; forgive me.' His Lord said: 'Does My
slave know that he has a Lord Who forgives sin and punishes for it? I
have forgiven My slave.' ..."
Narrated by al-Bukhaari,7505; Muslim, 2753
But the wise Muslim should be sincere towards Allaah in his
repentance, and sincerely resolve not to repeat the sin, and regret
what he has donein the past. His repentance should not merely be words
that are spoken by his lips when the rest of his faculties pay no
heed; that is the repentance ofliars.
With regard to making vows not to commit this sin again, there is no
need for that. Sincere repentance is that whichfulfils the conditions
mentioned above.
It remains to comment on that which the questioner mentioned about the
one who breaks his vow having tofast for three days. This is not
always the case. Rather what the one who breaks his vow has to do is
to free a slave, or feed or clothe ten poor persons. If he cannot do
any of these things, then he has to fast for three days, but fasting
is only an option is he is unable to do any of the three other things,
as is indicated by the verse in which Allaahsays (interpretation of
the meaning):
"Allaah will not punish you for what is unintentional in your oaths,
but He will punishyou for your deliberate oaths; for its expiation
(adeliberate oath) feed ten Masaakeen (poor persons), on a scale of
the average of that with which you feed your own families, or clothe
them or manumit a slave. But whosoever cannot afford (that), then he
should fast for three days. That is the expiation for the oaths when
you have sworn. And protect your oaths (i.e. do not swear much).Thus
Allaah makes clear to you His Ayaat (proofs, evidences, verses,
lessons, signs, revelations, etc.) that you may be grateful"
[al-Maa'idah 5:89]
And Allaah knows best. May Allaah send blessings and peace upon our
Prophet Muhammad and his family and companions.

Tawbah - ,Dought & clear - , If the apostate repents, his repentance is accepted

One of the brothers came to me one day expressing regret and feeling
ashamed of himself because of his bad behaviour towards Allaah - this
is the best that he could call it himself - because one day in a fit
of anger towards his fiancée he reviled Allaah - we ask Allaah to keep
us safe and sound. He came to me in a state of regret and told me that
he had shamed himself, and now he felt too ashamedeven to pray. He is
- praise be to Allaah - a person who is religiouslycommitted.
I hope that you can tell us how to advise him, and explain the shar'i
ruling on what happened to him and how he may expiate for that if
expiation is required.
Praise be to Allaah.
Firstly:
Undoubtedly what your friend did is bad behaviour towards his Lord,
may He be glorified and exalted. HisLord is the One Who created him in
the best form and guided him to the true religion and honoured him
with intelligence, hearing and sight, and then he reviled Him and
insulted Him?! If this was done with regard to any human who had
honoured him in some insignificant worldly matters, that would be
counted as a bad attitude and bad behaviour, so how about with Allaah,
may He be exalted, and there is no comparison between at all the
honouring and kindness of a fellow-human and the honouring and
kindness of the Creator, may He be exalted.
This reviling puts a person beyond the pale of Islam and makes him an
apostate. There is no difference on this ruling among the scholars.
Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said:
Whoever reviles Allaah has committed an act of major kufr (which puts
him beyond the pale of Islam), whether he was joking or said it in
earnest. The same applies to anyone who mocks Allaah, may He be
exalted, or His signs, Messengers or Books. Allaah says
(interpretation of the meaning):
"If you ask them (about this), they declare: 'We were only talking
idly and joking.' Say: 'Was it at Allaah , and His Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His
Messenger (peace and blessings of Allaah be upon him) that you
weremocking?'"
[al-Tawbah 9:65]
al-Mughni (12/298).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
Reviling Allaah or His Messenger is inward andoutward kufr, whether
the one who reviles them believes that it is haraam or regards it as
permissible, or he is unaware of the ruling. This is the view of the
fuqaha' and all the ahl al-sunnah who say that faith consists of words
and deeds.
Al-Saarim al-Maslool (1/513).
In al-Mawsoo'ah al-Fiqhiyyah (22/184) it says:
The fuqaha' are unanimously agreed that whoever reviles Allaah, may He
be exalted, is a kaafir, whether he is joking, serious or making fun.
In (24/139) it says:
The fuqaha' are unanimously agreed that whoever reviles Islam or the
religion of the Muslims is a kaafir.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said:
Reviling the deen is one of the worst of major sins and the greatest
of evils. The same applies to reviling the Lord, may He be glorified
and exalted. These are two of the gravest things that nullify Islam
and aremeans of apostatizing from Islam. If the one who reviles the
Lord, may He be glorified and exalted, or reviles the deen is a
Muslim, then he becomes an apostate from Islam thereby, and he becomes
a kaafir. He should be asked to repent and if he repents (all well and
good), otherwise he should be executed on the orders of the
authorities via thesharee'ah court. Some ofthe scholars said: he
should not be asked to repent, rather he should be executed because
his crime is so great. But themore correct view is thathe should be
asked to repent so that Allaah may bless him with guidance and he may
adhere to the truth. But he should be punished by flogging and
imprisonment so that he will not go back to such a great crime.
Similarly, if he reviles the Qur'aan or the Messenger or any other
Prophet, he shouldbe asked to repent and if he repents (all well and
good), otherwise heshould be executed. Reviling the deen, reviling the
Messenger and reviling the Lord, may He be glorified and exalted, are
all things that nullify Islam. The same applies to mockingAllaah and
His Messenger, or Paradise or Hell, or the commandsof Allaah such as
prayer and zakaah. Making fun of any of these things nullifies Islam.
Allaah, may He be glorified and exalted, says (interpretation of the
meaning):
"If you ask them (about this), they declare: 'We were only talking
idly and joking.' Say: 'Was it at Allaah , and His Ayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His
Messenger (peace and blessings of Allaah be upon him)that you were
mocking?'
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
We ask Allaah to keep us safe and sound.
Majmoo' Fataawa al-Shaykh Ibn Baaz (6/387).
And he (may Allaah have mercy on him) said:
Everyone who reviles Allaah, may He be glorified, in any way, or who
reviles the Messenger Muhammad (peace and blessings of Allaah be upon
him) or any other Messenger in any way, or reviles Islam or criticizes
it, or mocks Allaah or His Messenger (peace and blessings of Allaah be
upon him), becomes a kaafir and an apostate from Islam if heclaims to
be a Muslim, according to the consensus of the Muslims, because Allaah
says (interpretation of the meaning):
"Say: 'Was it at Allaah , and His Ayaat (proofs, evidences, verses,
lessons, signs, revelations, etc.) and His Messenger that you were
mocking?'
66. Make no excuse; you disbelieved after you had believed"
[al-Tawbah 9:65-66]
The great scholar Imam Abu'l-'Abbaas ibn Taymiyah (may Allaah have
mercy on him) explained the evidence concerning this issue in his book
al-Saarim al-Maslool 'ala Shaatim al-Rasool ("The unsheathed sword
against the one who reviles the Messenger"). The one who wants to
learn more about the evidence on this issue may refer to this book, as
it is very useful and itsauthor is a great scholar who had vast
knowledge of shar'i evidence, may Allaah have mercy on him.
Majmoo' Fataawa al-Shaykh Ibn Baaz (7/77,87).
In the answer to question no. 42505 you will find the fatwa of Shaykh
al-'Uthaymeen on the ruling on reviling Allaah and His Messengerand
reviling the deen.
Secondly:
Although the sin that your friend has committed is very great and the
rulings concerning it are very strict, Allaah has opened the gate of
repentance to the one who wants toturn back from his sin and wants to
repent andseek forgiveness. He should not despair of the pardon and
forgiveness of Allaah. That is what the shaytaan wants from thesinner
and apostate. Yes,he should feel regret for his sin, but that should
not become a barrier between him and Allaah that prevents him from
repenting and seeking forgiveness.
Allaah says (interpretation of the meaning):
"Say: O 'Ibaadi (My slaves) who have transgressed against themselves
(by committing evil deeds and sins)! Despair not of the Mercy of
Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving,
Most Merciful"
[al-Zumar 39:53]
It was narrated from AbuMoosa (may Allaah be pleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "Allaah
holds out His hand at night to accept the repentance of those who have
sinned during the day, and He holds out his hand by day to accept the
repentance ofthose who have sinned at night - until the sun rises from
its place of setting."
Narrated by Muslim (2759).
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
It was said to al-Hasan al-Basri: One of us feels too shy before his
Lord to ask forgiveness for hissin then go back to it, then ask
forgiveness then go back (to his sin)?He said: The shaytaan wishes
that he could achieve that with you. Do not tire of seeking
forgiveness.
And it was narrated that he said: I think that this is the attitude of
the believers - i.e., every time a believer sins, he repents.
Jaami' al-'Uloom wa'l-Hukam (1/165).
Our advice to him is to repent and regret what he did, and to do a lot
ofrighteous deeds and strive to be better after repentance than he was
before he committed this major sin, and Allaahaccepts the repentance
of the one who repents.
And Allaah knows best.

Tawbah - ,Dought & clear - , Expiation for gossip

With regard to expiationfor gossip, is saying "Lord forgive me and the
believing men and women and the Muslim men and women" sufficient to
ask for forgiveness for the one I gossiped about, or must I pray for
him by name?.
Praise be to Allaah.
Gossip is a major sin, andundoubtedly all Muslims know this, and they
know the punishment that Allaah will inflict on the one who gossips.
The seriousness of this sin is due to two reasons:
1- It has to do with people's rights, so it is more serious because
it involves wrongdoing against people.
2- It is an easy sin that most people commit, except those on whom
Allaah has mercy. People usually regard easy things as insignificant
although they are serious before Allaah.
With regard to expiationfor gossiping, it is essential to note a few
important points:
Firstly: In a number of fatwas on our site we have pointed out that
expiation for gossip includes praying for forgiveness for the one you
gossiped about, andmaking du'aa' for him, and praising him in his
absence. We hope that the reader will look at these fatwas and read
the words of the scholars. See the answers to questions no. 6308 ,
23328 , 52807 and 65649 .
Secondly: Stating that praying for forgiveness is the expiation for
gossip does not mean that it is sufficient. The basic principle is
that sins cannot be erased except by sincere repentance which is
accompanied by giving up the sin, regretting it, resolving not to go
back to it and being sincere atheart in one's dealings with the
Creator, may Hebe glorified. Then there is the hope if one repents in
this manner, Allaah will forgive him his sins and pardon his errors.
With regard to people's rights and transgressions against people, they
can only be expiated if the people affected pardon him andforgive him.
The evidence for that is in the Sunnah of the Prophet (peace and
blessings of Allaah be upon him), who said: "Whoever has wronged his
brother with regard to his honour or something, let him ask him for
forgiveness before the time when there will be neither dinar nor
dirham, and if he has any good deeds itwill be taken from him in
proportion to the wrong he did, and if he does not have any good deeds
(hasanaat), some of the other person's evildeeds (sayi'aat) will be
taken and given to him to bear." Narrated by al-Bukhaari (2449).
The command is to seek forgiveness for wrongdoing before scores are
settled amongpeople on the Day of Reckoning, when scores will be
settled with hasanaat (good deeds) and sayi'aat (bad deeds),and true
losses will be borne by those who wronged people with regard to their
wealth, honour and blood.
Thirdly: What the one who wants to free himself of the sin of gossip
must do is strive hard to seek forgiveness from the one whom he
gossiped about, and ask him to pardon him, and apologize to him with
kind and good words, and he should be as humble as he can in that,even
if he has to buy an extremely valuable gift or offer financial help.
The scholars have stated that all of that is permissible when it comes
to restoring people's rights.
Because the scholars among the righteous salaf and fuqaha' thought
that seeking people's forgiveness for gossip might lead – in some
cases – to greater evils such as grudges or breaking of ties, and
people might feel resentment and grudgesto an extent that is known
only to Allaah, most of the scholars granted concessions allowing one
not to seekforgiveness (from the victim), and they hoped that it would
be sufficient to pray for forgiveness for the victim of gossip and say
du'aa' for him and praise him in his absence.
Other scholars were of the view that nothing could expiate for gossip
but the forgiveness of the one who was wronged. But the correct view
is that if theone who gossiped repents sincerely, he does not have to
tell the one about whom he gossiped about that, especially if he fears
thatthis would cause more trouble, as is usually the case.
Praying for forgiveness for the one he gossiped about is an
exceptional case and is a case of necessity dictated by sharee'ah,
where warding off harm takes precedence over bringing benefits.
From the above it may be understood that the one who regards the sin
of gossip as insignificanton the basis that prayingfor forgiveness is
sufficient to expiate this sin is incorrect. His thinking is wrong for
three reasons:
1- He forgets that the basic condition for repentance is regret,
giving up the sin and sincerely repenting to Allaah. This condition
may not be truly met in the case of most people.
2- The basic principle in expiation with regardto people's rights
is striving to seek their pardon. If he thinks that telling the person
about the gossip will lead to a greater evil, then he mayresort to
praying for forgiveness for him in that case, otherwise the basic
principle is that he should seek pardon fromthe one whom he wronged.
3- This shows you that if the person who was gossiped about has
heard about what another man has said about him, then – in this case –
it is essential to seek forgiveness from him directly, so that the
harm suffered by the victim will be undone and his resentment may be
dispelled. If he does not pardon or forgive, then there is no option
after that but to pray forforgiveness for him and say du'aa' for him.
Fourthly:
Then after all that, does the questioner think that praying for
forgiveness in general terms – "O Allaah, forgivethe believing men and
women" – is sufficient toexpiate for the sin of gossiping?!
We say that when we hope that Allaah will accept du'aa' and prayers
for forgiveness as an expiation for bad deeds, it is essential to be
sincere towards Allaah in this du'aa', to seek out means of drawing
close to Allaah, and to repeat it in times and places where du'aa's
are answered, and pray for all goodness and blessing in this world and
in the Hereafter. Undoubtedly such a du'aa' requires usto specify the
person for whom we are praying, either mentioning him by name or
describing him, by saying: O Allaah, forgive me and the one whom I
have gossiped about and wronged; O Allaah, pardon us and him, and
whatever else you can say in your du'aa'.
As for praying in generalterms, it does not seem to be sufficient to
achieve what you are hoping for from Allaah. Just as you gossiped
about him by mentioning his name or describing him, and you singled
him out for harm, so too you should pray specifically for him and ask
for forgiveness for him, so that the bad deeds will be replaced by
good.
Fifthly:
It should be noted that the purpose behind praying for forgiveness and
saying du'aa' is to ward off bad deeds withgood, and to compensate for
misdeeds. Hence it is not limited to prayers for forgiveness in
exclusion to other good deeds. Rather you can do a good deed and
dedicate its reward to the one about whom you gossiped, such as giving
charity on his behalf or offering him some help, or supporting him at
times of hardship, and trying to compensate him for the wrong you did
as much as you can.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in
Majmoo' al-Fataawa (18/187-189):
As for the rights of the one who was wronged, they are not waived just
because one repents. This is a right and there is no difference
betweena killer and other wrongdoers. If a person repents from
wrongdoing, the rights of the one whom he wronged are not
waivedbecause of his repentance, rather it is part of his repentance
tocompensate him to a level commensurate with his wrongdoing. If he
does not compensate him in this world then he will inevitably
compensate him in the Hereafter. So the wrongdoer who has repented
should do a lotof good deeds, so that when those who have been wronged
claim their rights, he will not end up bankrupt. And if Allaah wants
to compensate the one who was wronged then no one can prevent His
bounty, such as if He wants to forgive sins lessthan shirk for
whomeverHe wills. Hence in the hadeeth about qasaas, for which Jaabir
ibn 'Abd-Allaah rode for a month to 'Abd-Allaah ibnUnays to hear it
from his lips – which was narrated by Imam Ahmad (3/495) and others,
and which al-Bukhaari quoted as evidence in his Saheeh – it says:
"When the Day ofResurrection comes, Allaah will gather all creatures
in a single plain so that the announcer will be able to make them all
hear his voice and the watcher will be able to see all of them, then
He will call them in a voice that will be heard from afar just as it
is heard from nearby: 'I am the Sovereign, I am the Judge. None of the
people of Hell should enter Hell if they have any right due from any
of the people of Paradise, until the score is settled, and none of the
people of Paradise should enter Paradise if they have any right due
from any of the people of Hell, until the score is settled.'"
And in Saheeh Muslim it is narrated from Abu Sa'eed: "When the people
of Paradise cross al-siraat and stand on a bridge between Paradise and
Hell, they will settle their scores with one another, and when they
are cleansed and purified, permissionwill be given to them to enter
Paradise."
When Allaah, may He be glorified and exalted, said (interpretation of
the meaning): "neither backbite one another" – as gossip is a
transgression against people's honour – He then said: "Would one ofyou
like to eat the flesh of his dead brother? Youwould hate it (so hate
backbiting). And fear Allaah. Verily, Allaah is the One Who forgives
and accepts repentance, Most Merciful" [al-Hujuraat 49:12].
So He told them to repent from gossip, because it is a kind of wrongdoing.
This applies if the one who was wronged found out about the gossip.
But if he gossiped about him or slandered him and he did not know
about it, it was said that one of the conditions of repentance is
telling him, and it was said that this is not essential, which is the
view of the majority. Both views were narrated from Ahmad. But he
should still do good things for the one who was wronged, such as
saying du'aa' for him, praying for forgiveness for him, and doing good
deeds and giving him the reward for that, so as to make up for
gossiping about him and slandering him. Al-Hasanal-Basri said: The
expiation for gossip is praying for forgiveness for the one about
whomyou gossiped. End quote.
And Allaah knows best.

Dought & clear - , Is it prescribed to repeatthe phrases of the iqaamah twice?

Is there any shar'i reasonwhy the iqaamah (call immediately preceding
the prayer) cannot be done in the same manner as the adhaan, with the
addition of the phrase Qad qaamat is-salaah (prayer is about to begin)
which is said twice. In other words, can the iqaamah be said in the
following manner: Allaahu akbar Allaah akbar, Allaahu akbar Allaahu
akbar, ash-hadu an laa ilaaha ill-Allaah, ash-hadu an laa ilaaha
ill-Allaah, ash-hadu anna Muhammadan Rasool-Allaah, ash-hadu anna
Muhammadan Rasool-Allaah. Hayya 'ala'l-salaah, hayya 'ala'-salaah,
hayya 'ala'l-falaah, hayya 'ala'l-falaah. Qad qaamat is-salaah, qad
qaamat is-salaah Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah
(Allaah is most Great, Allaah is most Great, Allaah is most Great,
Allaah is most Great. I bear witness thatthere is no god but Allaah, I
bear witness that there is no god but Allaah. I bear witness that
Muhammad is the Messenger of Allaah, I bear witness that Muhammad is
the Messenger of Allaah. Come to prayer, come to prayer. Come to
success, come to success. Prayer is about to begin, prayeris about to
begin. Allaah is most Great, Allaah is most Great. There is no god but
Allaah)."
Is this the way it is done according to the madhhab of Imam Abu Haneefah?.
Praise be to Allaah.
The iqaamah (call immediately preceding the prayer) has been proven in
several versions from the Prophet (blessings and peace of Allah be
upon him), such as the following:
Saying each phrase once, apart from the takbeer ("Allaahu akbar") at
the beginningand the end, which is said twice, and the phrase Qad
qaamat is-salaah (prayer is about to begin), which isalso said twice.
So the number of phrases is eleven in total. This is the madhhab of
the Shaafa'is and Hanbalis, and is also the opinion of the Maalikis,
but they also say Qad qaamat is-salaah (prayer is about to begin) only
once.
See: al-Mughni (2/59); al-Mudawwanah (1/179).
This is the iqaamah of Bilaal, the mu'adhdhin of the Messenger
(blessings and peace of Allah be upon him).
According to the hadeeth of 'Abdullah ibnZayd about the adhaan:
He said: Then he went a short distance away from me, and said, "When
the prayer is about to start, say, Allaahu akbar Allaah akbar,
ash-hadu an laa ilaaha ill-Allaah, ash-hadu anna Muhammadan
Rasool-Allaah. Hayya 'ala'l-salaah, hayya 'ala'l-falaah. Qad qaamat
il-salaah, qad qaamat il-salaah. Allaahu akbar, Allaahu akbar, laa
ilaha ill-Allaah (Allaah is most Great, Allaah is most Great. I bear
witness thatthere is no god but Allaah. I bear witness that Muhammad
is the Messenger of Allaah. Come to prayer, come to success. The
prayer is about to begin, the prayer is about to begin.Allaah is most
Great, Allaah is most Great. There is no god but Allaah)." When
morning came, I went to the Messenger of Allaah (peace and blessings
of Allaah be upon him) and told him what I had seen. He said, "This is
a true dream, in sha Allaah."
Narrated by Abu Dawood (499). Al-Albaani said: (It is) hasan saheeh.
It was narrated that Anasibn Maalik (may Allah be pleased with him)
said: Bilaal was ordered to saythe phrases of the adhaan twice and the
phrases of the iqaamah once.
Narrated by al-Bukhaari (605) and Muslim (378).
It was narrated that Ibn 'Umar (may Allah be pleased with him) said:
In the adhaan at the time of Messenger of Allah (blessings and peace
of Allah be upon him) each phrase was said twice, and in the iqaamah
each phrase was said once, except that he would say: Qad qaamat
is-salaah, qad qaamat is-salaah (prayeris about to begin, prayeris
about to begin).
Narrated by Abu Dawood (510); classed assaheeh by al-Albaani in Saheeh
Abi Dawood.
In another version, the phrases of the iqaamah are exactly like the
phrases of the adhaan, with the addition of the phrase Qad qaamat
is-salaah (prayer is about to begin), which issaid twice. So the
number of phrases is seventeen in all. This is the view of the Hanafis
and some of the Shaafa'is.
See: al-Mabsoot (1/219).
This is the iqaamah of Abu Mahdhoorah (may Allah be pleased with him),
which was taught to him by the Messenger of Allah (blessings and peace
of Allah be upon him).
It was narrated that Abu Mahdhoorah (may Allah be pleased with him)
said: The Messenger of Allah (blessings and peace of Allah be upon
him) taught me the iqaamah with seventeenphrases: "Allaahu akbar,
Allaah akbar, Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah
ill-Allaah, ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan
rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah; hayya 'ala
as-salaah, hayya 'ala as-salaah; hayya 'ala'l-falaah, hayya
'ala'l-falaah; qad qaamat is-salaah, qad qaamat is-salaah; Allaahu
akbar,Allaahu akbar; Laa ilaahaill-Allaah.
Narrated by Abu Dawood (502) and at-Tirmidhi (192); classedas saheeh
by al-Albaani.
Everything that is provenfrom the Prophet (blessings and peace of
Allah be upon him) is Sunnah and should be followed. So there is
nothing wrong with the mu'adhdhin reciting the iqaamah of Bilaal or
the iqaamah of Abu Mahdhoor (may Allah be pleased with them both),
although what is better is to do one sometimes and the othersometimes,
so that the entire Sunnah will have been followed.
Shaykh al-Islam Ibn Taymiyah said, after noting that the
hadeethsindicate that saying the iqaamah in both forms ispermissible:
As that is the case, the correct view is the view of ahl al-hadeeth
and those who agreed with them, which is to accept everything that has
beenproven concerning that from the Prophet (blessings and peace of
Allah be upon him) and not to reject any of it, because varying the
format of the adhaan and iqaamah is like varying the format of
recitations and tashahhuds and the like. No one has the right to
reject any precedent or Sunnah that the Messenger of Allah (blessings
and peace of Allah be upon him) established for his ummah. As for
those who have gone so far as to disagree and split to the point of
forming friendships, feeling enmity and fighting on the basis of such
matters, in which either of the two versions are acceptable, they come
under the heading of those who divide their religion and break up into
sects (cf. 6:159). To follow the Sunnah properly in such cases means
doing it one way sometimes and the otherway sometimes, one wayin some
place and another way in another place, because abandoning what has
been narrated in the Sunnah and adhering to something else may leadto
what is Sunnah being regarded as an innovation and what is mustahabb
being regarded as obligatory, which would lead to division and
differences if others follow the other way. The Muslim should pay
attention to general principles whichinclude adhering to the Sunnah
and the main body of Muslims (as-sunnah wa'l-jamaa'ah), especially
with regard tomatters such as prayer incongregation.
End quote from Majmoo'al-Fataawa, 21/66
He also said:
No one has the right to take the words of one ofthe scholars as a
slogan that must be followed and forbid anything elsethat is mentioned
in the Sunnah; rather everything that is mentioned in the Sunnah is
broad in scope, such as the adhaan and iqaamah.
The one who says the phrases of the iqaamah twice has done well and
the one who says them once has done well, but the one who regards
theone way as being obligatory but not the other is mistaken and has
gone astray. And the one who regards as a friend the one who doesit
one way but not the other just because of that is also mistaken andhas
gone astray.
End quote from Majmoo'al-Fataawa, 22/46
And Allah knows best.