'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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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.
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