Chapter Vi. Adhan And Iqamah
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Chapter Vi
Adhn And Iqmah
1. \"O you who believe! When the call is given out for prayer on Friday, hasten to the remembrance of Allh and leave off business." (62:9)./}
The "adhn" (lit. an announcement) is an announcement of the time of prayer in the words of h. 3, on hearing which Muslims flock to the mosque or to a place of prayer. and the "iqmah" (lit. "setting upright of a thing" or "establishing an affair") is a similar call in the words of h. 4, at which those gathered in the mosque arrange themselves into ranks and the prayer service is started. Though prayers were said in congregation from the very start when this institution was established very early at Makkah the "adhn" and the "iqmah" were introduced after the flight to Madnah. But the "adhn" is not only an announcement to the people to gather together for prayer; it is as well a declaration of the principles of Islm, made with a loud voice, from every locality inhabited by Muslims. It is an announcement to the whole world five times a day as to what Islm is and what it stands for. In the "shahdah" there is a declaration of the basic principles of Islm that there is no god but Allh--God is only One--and that Muhammad is the Messenger of Allh. In the "takbr" there is the declaration that Allh is the greatest of all and that, therefore a Muslim bows before none but Allah--"Allhu Akbar" the watchword of Islm is repeated no less than six times in the "adhn". In "hayya 'ala-l-sal" (come to prayer) there is the declaration of the real message of religion which is the realization of the divine in man. This can only be attained through prayer, by drinking deep at the Divine source. In "hayya 'ala-l-falh" (come to success) we are told that success or full development of the human faculties, can be attained only through prayer or the realization of the divine in man.
The adhn thus serves a double purpose; it is an announcement of the time of prayer and at the same time an announcement of the principles of Islm and the significance underlying them. It replaces the meaningless ringing of a bell or the blowing of a trumpet by the most effective propaganda of religion that can be thought of. To everyone's door, nay, to his very ears. is carried the message every morning, every noon, every afternoon, every evening and at the time of going to bed that the Unity of God and the messengership of Muhammad, peace
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and blessings of Allh be on him, are the fundamental principles Islm, and that any one can attain to complete self-development through the realization of the divine in him, which is brought about by prayer.
Muslims must give up all business on hearing the call for prayer (v. 1). How adhn was started is stated in hh. 1, 2, while h. 3 gives the words of the adhn and h. 4 the words of the iqmah. Hh. 5-8 relate to the mode of delivery of the adhn, while hh. 9, 10 show that the adhn must be delivered from a high place and in the loudest voice so that it may reach the largest number of people, The deliverer of the adhn must be a man who is respected for his virtues and he should take no remuneration for this service (hh. 11, 12). The call must be obeyed (h. 13). The words of the adhn should be repeated when it is being delivered, and a prayer must be offered after it has been delivered (hh. 14-16). The adhn may be called out earlier than the time of prayer if there is some other object in view (h. 17). Hh. 18. 19 relate to the delivery of the iqmah.
1 It is reported about Ibn 'Umar that he used to say,
The Muslims when they came to Madnah used to gather together and they made an appointment for prayers; no call was given for it. So they talked about it one day. Some of them said, Have a bell like the bell of the Christians; others said, Rather a bugle like the horn of the Jews; 'Umar said, Would
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you not appoint a man who should sound a call for the prayer.1 The Messenger of Allh, peace and blessings of Allh be on him, said, "O Bill! get up and give a call for prayer."
(b. 10:1.)
2 Anas said,
When the number of people increased, they conversed that they should make known the time of prayers by some means which they may recognize. So they mentioned that they should light the fire or
1. It appears from other hadth that the portion that follows relates to another occasion. A consultation was held but nothing was decided then, though 'Umar seems to have made a suggestion that, instead of ringing a bell or blowing a horn, a man should be appointed to give a call for prayers. According to one hadth 'Abd Allh ibn Zaid was shown in a vision how to give a call for prayer. So when the Messenger of Allh came the next day, he informed him: O Messenger of Allh! I was half asleep and half awake when there came to me one who showed me how to deliver the adhn. The narrator of the Hadth added, 'Umar had been shown it twenty days previously but concealed it, then he informed the Holy Prophet (ad. 2:27). Bukhr refers to this by quoting 'Umar as saying, Would you not appoint a man who should give a call for prayer. It was, however, the Holy Prophet's order--or maybe, he himself had received a revelation, similar to the visions of 'Abd Allh and 'Umar as some reports show--which gave the sanction to the adhn.
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ring a bell. Then Bill was commanded to callout the adhn, repeating the words, and to say the iqmah, uttering the words only once.
(b. 10:2.)
3 Ab Mabdhrah said,
I said, O Messenger of Allh! Teach me the way of delivering the adhn. He said, So he touched his forehead (and) said:
"Thou shouldst say:
'Allh is the Greatest, Allh is the Greatest, Allh is the Greatest, Allh is the Greatest.'
Thou shouldst raise thy voice with it; then thou shouldst say,
'I bear witness that there is no God but Allh, I bear witness that there is no God but Allh, I bear witness that Muhammad is the Messenger of Allh, I bear witness that Muhammad is the Messenger of Allh.'
Thou shouldst lower
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thy voice with it; then thou shouldst raise thy voice with the bearing of witness,
'I bear witness that there is no God but Allh, I bear witness that there is no God but Allh, I bear witness that Muhammad is the Messenger of Allh, I bear witness that Muhammad is the Messenger of Allh. Come to prayer, Come to prayer; Come to success, Come to success'.
Then if it is the morning prayer, thou shouldst say, 'Prayer is better than sleep Prayer is better than sleep';
(Then thou shouldst say),
'Allh is the Greatest, Allh is the Greatest, there is no God but Allh.'"2
(ad-Msh. 4:4.)
2. The repetition of the "shahdah" a second time as stated in this hadth is known as "tarj'" (lit. returning to a thing again and again). As the previous hadth and the one that follows show, the general practice in the Holy Prophet's time was that the adhn consisted of fifteen sentences, "Allhu-Akbar" four times, "ashhadu an l ilha illa-llh" twice, "ashhadu anna Muhammadan Raslu-llh" twice (both sentences beginning with "ashhadu" are known as the "shahdah") "hayya 'ala-l-sal" (pronounced "'ala-s-sal") twice (turning the face to the right), "hayya 'ala-l-falh" twice (turning the face to the left), "Allhu Akbar" twice and "l ilha illa-llh" once. The "tarji'" or repeating the two "shahdah" sentences twice again in a still louder voice seems to have been resorted to only occasionally. In the adhn for the morning prayer the sentence "al-saltu" (pronounced "as-salt") "khair-un mina-l-naum" (pronounced "mina-n-naum") was added after "hayya 'ala-l-falh", and repeated twice.
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4 Ibn 'Umar said,
In the time of the Messenger of Allh, peace and blessings of Allh be on him, (sentences of) the adhn used to be repeated twice, and (those of) the iqmah (were uttered) only once, with this exception that he used to say, Prayer is ready, Prayer is ready.3
(ad-Msh. 4:4.)
5 Sa'd reported that
The Messenger of Allh, peace and blessings of Allh be on him, commanded
3. As compared with the adhn, the sentences were uttered only once in the iqmah, according to this Hadth. the significance being that sentences that were uttered twice in the adhn were uttered once in the iqmah. The iqmah thus consists of "Allhu Akbar" being uttered twice--in the adhn it is uttered four times--each of the shahdah sentences once, "hayya 'ala-l-sal" and "hayy'ala-l-falh" each once (without turning to right or left), "qad qmati-l-sal" twice, "Allhu Akbar" and "l ilha illa-llh" once.
But the iqmah may also consist of all the sentences of the adhn with the addition in its proper place of "qad qmati-l-sal" uttered twice. Between the delivery of the adhn and the iqmah there is another difference. The sentences of the adhn are delivered leisurely and in as loud a voice as possible, while the delivery of the iqmah is marked by quickness.
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Bill to put his two forefingers into his ears (when delivering the adhn); this, he said, would help in the raising of thy voice.
(im-Msh. 4:4.)
6 It is related about Bill that he put his two forefingers into his ears (when delivering the adhn), while Ibn 'Umar did not put his fore-fingers into his ears;4 and Ibrhm said, There is no harm in delivering the adhn without performing ablution; and 'At' said, Ablution is necessary and it is the (Prophet's) practice.
(b. 10:19.)
7 Ab Juhaifah said,
That he saw Bill delivering the adhn. (He said), So I followed him when he turned his face to one side and to the other in the adhn.
(b. 10:19.)
4. Fore-fingers are not put into ears in the iqmah.
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8 Ms said,
I saw Bill (when) he went forth to the Abtah and delivered the adhn, so when he reached "hayya 'ala-l-sal, hayya 'ala-falh", he turned his neck to the right side and to the left and did not turn round.5
(ad. 12:34.)
9 A woman of the Ban Najjr said,
My house was the highest house in the environs of the mosque and Bill used to deliver the morning adhn on it.6
(ad. 2:31)
10 'Abd Allh reported... that
Abu Sa'd Khudr said to him, I see thee living
5. With "hayya 'ala-l-sal", the mu'adhdhin turns his face to the right side and with "hayya 'ala-l-falh" to the left.
6. A high place, the top of a house or a minaret, would carry the voice farthest.
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among goats and in the desert, so when thou are among thy goats or in thy desert and deliverest the adhn for prayer, raise thy voice with the adhn, for neither jinn nor man nor anything else hears the voice of the crier within its reach but it shall bear witness for him on the day of Resurrection.7
(b. 10:5.)
11 Ab Hurairah said, The Messenger of Allh, peace and blessings of Allh be on him, said:
"The Imm is a surety and the deliverer of the adhn is one in whom confidence is placed;8 O Allh! direct aright the leaders of prayer and grant protection to the deliverers of the adhn."
(ad. 2:32)
7. The voice in delivering the adhn should be raised as high as possible.
8. The hadth speaks of the imm as "dzmin", being as it were a surety that prayers are observed in the right manner; and it speaks of the mu'adhdhin (one p. 98 who delivers the adhn) as "mu'taman", "i.e.", one in whom trust is placed, which indicates on the one hand that he is the keeper of the time of prayer and on the other that he must be a man who is respected on account of his high qualities.
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12 Uthmn ibn Abi-l-'s said,
O Messenger of Allh! Make me the imm of a people. He said:
"Thou art their imm and do thou follow the weakest of them9 and appoint a mu'adhdhin who does not take any remuneration for his adhn."10
(ad. 2:39.)
13 Abu Hurairah said,
The Messenger of Allh, peace and blessings of Allh be on him, commanded us (saying):
"When you are in the mosque and a call for prayers is sounded, let not one of you go out until he has said his prayers."
(Ah-Msh. 4:23.)
9. The imm should have regard for the weakest and make his prayer so light that the weakest man may not feel it a burden.
10. Islm thus requires that a duty which relates to the prayers should be performed out of love.
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14 Ab Sa'd Khudr reported that
The Messenger of Allh, peace and blessings of Allh be on him, said:
"When you hear the adhn, say what the mu'dhdhin says."
(b. 10:7)
15 Yahy said,
Some of our brethren related to me that when he (Mu'wiyah) heard the words, Come to prayer, he said, There is no strength nor power but in Allh, and he said, Thus did we hear your Prophet, peace and blessings of Allh be on him, say.11
(b. 10:7.)
16 Jbir reported that The Messenger of Allh, peace and blessings of Allh be on him, said:
11. Hayya 'ala-l-sal being an order, the proper response to it is that given in this hadth, When the adhn is being delivered, the hearer should repeat its sentences and when it is finished, be should offer the prayer mentioned in the next hadth.
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\"Whoever says when he hears the adhn,
'O Allh! the Lord of this perfect call and everliving prayer, grant to Muhammad nearness and excellence and raise him to the position of glory which Thou hast promised him,'
My intercession will be due to him on the day of Resurrection."
(b. 10:8.)
17 'Abd Allh reported on the authority of the Prophet, peace and blessings of Allh be on him, (who) said:
"Let not the adhn of Bill prevent one of you from taking his breakfast,12 for he delivers the adhn while it is night, so that he may send back the one of you who is saying his
12. \"Breakfast" here means the meal taken before dawn when a man intends to fast. The hadth thus allows the calling out of the adhn before the time of prayer. By prayer in the concluding portion is meant the tahajjud prayer.
prayer or awaken the one who is sleeping."
(b. 10:13.)
18 Abd Allh reported that The Messenger of Allh, peace and blessings of Allh be on him, said:
"Between every two adhns, there is a prayer for him who likes."12 (He said this) thrice.
(b. 10:14.)
19 Ziyd said that
He delivered the adhn, and Bill desired to call out the iqmah but the Prophet, peace and blessings of Allh be on him, said:
"O brother of "Sud'"! The one who calls out the adhn shall call out the iqmah.",14
(Ah. Iv, 169.)
13. By the two adhns are meant the adhn and the iqmah. The interval between the two should be at least such that a man may be- able to say two rak'ahs of optional prayer. Another hadth says that there should be an interval such that a man taking his food may finish it, say, about a quarter of an hour.
14. There may be exceptions to this general rule. "Sud'" is the name of a tribe in Yaman and Ziyd was a member of this tribe.
Chapter Vi
Adhn And Iqmah
1. \"O you who believe! When the call is given out for prayer on Friday, hasten to the remembrance of Allh and leave off business." (62:9)./}
The "adhn" (lit. an announcement) is an announcement of the time of prayer in the words of h. 3, on hearing which Muslims flock to the mosque or to a place of prayer. and the "iqmah" (lit. "setting upright of a thing" or "establishing an affair") is a similar call in the words of h. 4, at which those gathered in the mosque arrange themselves into ranks and the prayer service is started. Though prayers were said in congregation from the very start when this institution was established very early at Makkah the "adhn" and the "iqmah" were introduced after the flight to Madnah. But the "adhn" is not only an announcement to the people to gather together for prayer; it is as well a declaration of the principles of Islm, made with a loud voice, from every locality inhabited by Muslims. It is an announcement to the whole world five times a day as to what Islm is and what it stands for. In the "shahdah" there is a declaration of the basic principles of Islm that there is no god but Allh--God is only One--and that Muhammad is the Messenger of Allh. In the "takbr" there is the declaration that Allh is the greatest of all and that, therefore a Muslim bows before none but Allah--"Allhu Akbar" the watchword of Islm is repeated no less than six times in the "adhn". In "hayya 'ala-l-sal" (come to prayer) there is the declaration of the real message of religion which is the realization of the divine in man. This can only be attained through prayer, by drinking deep at the Divine source. In "hayya 'ala-l-falh" (come to success) we are told that success or full development of the human faculties, can be attained only through prayer or the realization of the divine in man.
The adhn thus serves a double purpose; it is an announcement of the time of prayer and at the same time an announcement of the principles of Islm and the significance underlying them. It replaces the meaningless ringing of a bell or the blowing of a trumpet by the most effective propaganda of religion that can be thought of. To everyone's door, nay, to his very ears. is carried the message every morning, every noon, every afternoon, every evening and at the time of going to bed that the Unity of God and the messengership of Muhammad, peace
p. 90
and blessings of Allh be on him, are the fundamental principles Islm, and that any one can attain to complete self-development through the realization of the divine in him, which is brought about by prayer.
Muslims must give up all business on hearing the call for prayer (v. 1). How adhn was started is stated in hh. 1, 2, while h. 3 gives the words of the adhn and h. 4 the words of the iqmah. Hh. 5-8 relate to the mode of delivery of the adhn, while hh. 9, 10 show that the adhn must be delivered from a high place and in the loudest voice so that it may reach the largest number of people, The deliverer of the adhn must be a man who is respected for his virtues and he should take no remuneration for this service (hh. 11, 12). The call must be obeyed (h. 13). The words of the adhn should be repeated when it is being delivered, and a prayer must be offered after it has been delivered (hh. 14-16). The adhn may be called out earlier than the time of prayer if there is some other object in view (h. 17). Hh. 18. 19 relate to the delivery of the iqmah.
1 It is reported about Ibn 'Umar that he used to say,
The Muslims when they came to Madnah used to gather together and they made an appointment for prayers; no call was given for it. So they talked about it one day. Some of them said, Have a bell like the bell of the Christians; others said, Rather a bugle like the horn of the Jews; 'Umar said, Would
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you not appoint a man who should sound a call for the prayer.1 The Messenger of Allh, peace and blessings of Allh be on him, said, "O Bill! get up and give a call for prayer."
(b. 10:1.)
2 Anas said,
When the number of people increased, they conversed that they should make known the time of prayers by some means which they may recognize. So they mentioned that they should light the fire or
1. It appears from other hadth that the portion that follows relates to another occasion. A consultation was held but nothing was decided then, though 'Umar seems to have made a suggestion that, instead of ringing a bell or blowing a horn, a man should be appointed to give a call for prayers. According to one hadth 'Abd Allh ibn Zaid was shown in a vision how to give a call for prayer. So when the Messenger of Allh came the next day, he informed him: O Messenger of Allh! I was half asleep and half awake when there came to me one who showed me how to deliver the adhn. The narrator of the Hadth added, 'Umar had been shown it twenty days previously but concealed it, then he informed the Holy Prophet (ad. 2:27). Bukhr refers to this by quoting 'Umar as saying, Would you not appoint a man who should give a call for prayer. It was, however, the Holy Prophet's order--or maybe, he himself had received a revelation, similar to the visions of 'Abd Allh and 'Umar as some reports show--which gave the sanction to the adhn.
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ring a bell. Then Bill was commanded to callout the adhn, repeating the words, and to say the iqmah, uttering the words only once.
(b. 10:2.)
3 Ab Mabdhrah said,
I said, O Messenger of Allh! Teach me the way of delivering the adhn. He said, So he touched his forehead (and) said:
"Thou shouldst say:
'Allh is the Greatest, Allh is the Greatest, Allh is the Greatest, Allh is the Greatest.'
Thou shouldst raise thy voice with it; then thou shouldst say,
'I bear witness that there is no God but Allh, I bear witness that there is no God but Allh, I bear witness that Muhammad is the Messenger of Allh, I bear witness that Muhammad is the Messenger of Allh.'
Thou shouldst lower
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thy voice with it; then thou shouldst raise thy voice with the bearing of witness,
'I bear witness that there is no God but Allh, I bear witness that there is no God but Allh, I bear witness that Muhammad is the Messenger of Allh, I bear witness that Muhammad is the Messenger of Allh. Come to prayer, Come to prayer; Come to success, Come to success'.
Then if it is the morning prayer, thou shouldst say, 'Prayer is better than sleep Prayer is better than sleep';
(Then thou shouldst say),
'Allh is the Greatest, Allh is the Greatest, there is no God but Allh.'"2
(ad-Msh. 4:4.)
2. The repetition of the "shahdah" a second time as stated in this hadth is known as "tarj'" (lit. returning to a thing again and again). As the previous hadth and the one that follows show, the general practice in the Holy Prophet's time was that the adhn consisted of fifteen sentences, "Allhu-Akbar" four times, "ashhadu an l ilha illa-llh" twice, "ashhadu anna Muhammadan Raslu-llh" twice (both sentences beginning with "ashhadu" are known as the "shahdah") "hayya 'ala-l-sal" (pronounced "'ala-s-sal") twice (turning the face to the right), "hayya 'ala-l-falh" twice (turning the face to the left), "Allhu Akbar" twice and "l ilha illa-llh" once. The "tarji'" or repeating the two "shahdah" sentences twice again in a still louder voice seems to have been resorted to only occasionally. In the adhn for the morning prayer the sentence "al-saltu" (pronounced "as-salt") "khair-un mina-l-naum" (pronounced "mina-n-naum") was added after "hayya 'ala-l-falh", and repeated twice.
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4 Ibn 'Umar said,
In the time of the Messenger of Allh, peace and blessings of Allh be on him, (sentences of) the adhn used to be repeated twice, and (those of) the iqmah (were uttered) only once, with this exception that he used to say, Prayer is ready, Prayer is ready.3
(ad-Msh. 4:4.)
5 Sa'd reported that
The Messenger of Allh, peace and blessings of Allh be on him, commanded
3. As compared with the adhn, the sentences were uttered only once in the iqmah, according to this Hadth. the significance being that sentences that were uttered twice in the adhn were uttered once in the iqmah. The iqmah thus consists of "Allhu Akbar" being uttered twice--in the adhn it is uttered four times--each of the shahdah sentences once, "hayya 'ala-l-sal" and "hayy'ala-l-falh" each once (without turning to right or left), "qad qmati-l-sal" twice, "Allhu Akbar" and "l ilha illa-llh" once.
But the iqmah may also consist of all the sentences of the adhn with the addition in its proper place of "qad qmati-l-sal" uttered twice. Between the delivery of the adhn and the iqmah there is another difference. The sentences of the adhn are delivered leisurely and in as loud a voice as possible, while the delivery of the iqmah is marked by quickness.
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Bill to put his two forefingers into his ears (when delivering the adhn); this, he said, would help in the raising of thy voice.
(im-Msh. 4:4.)
6 It is related about Bill that he put his two forefingers into his ears (when delivering the adhn), while Ibn 'Umar did not put his fore-fingers into his ears;4 and Ibrhm said, There is no harm in delivering the adhn without performing ablution; and 'At' said, Ablution is necessary and it is the (Prophet's) practice.
(b. 10:19.)
7 Ab Juhaifah said,
That he saw Bill delivering the adhn. (He said), So I followed him when he turned his face to one side and to the other in the adhn.
(b. 10:19.)
4. Fore-fingers are not put into ears in the iqmah.
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8 Ms said,
I saw Bill (when) he went forth to the Abtah and delivered the adhn, so when he reached "hayya 'ala-l-sal, hayya 'ala-falh", he turned his neck to the right side and to the left and did not turn round.5
(ad. 12:34.)
9 A woman of the Ban Najjr said,
My house was the highest house in the environs of the mosque and Bill used to deliver the morning adhn on it.6
(ad. 2:31)
10 'Abd Allh reported... that
Abu Sa'd Khudr said to him, I see thee living
5. With "hayya 'ala-l-sal", the mu'adhdhin turns his face to the right side and with "hayya 'ala-l-falh" to the left.
6. A high place, the top of a house or a minaret, would carry the voice farthest.
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among goats and in the desert, so when thou are among thy goats or in thy desert and deliverest the adhn for prayer, raise thy voice with the adhn, for neither jinn nor man nor anything else hears the voice of the crier within its reach but it shall bear witness for him on the day of Resurrection.7
(b. 10:5.)
11 Ab Hurairah said, The Messenger of Allh, peace and blessings of Allh be on him, said:
"The Imm is a surety and the deliverer of the adhn is one in whom confidence is placed;8 O Allh! direct aright the leaders of prayer and grant protection to the deliverers of the adhn."
(ad. 2:32)
7. The voice in delivering the adhn should be raised as high as possible.
8. The hadth speaks of the imm as "dzmin", being as it were a surety that prayers are observed in the right manner; and it speaks of the mu'adhdhin (one p. 98 who delivers the adhn) as "mu'taman", "i.e.", one in whom trust is placed, which indicates on the one hand that he is the keeper of the time of prayer and on the other that he must be a man who is respected on account of his high qualities.
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12 Uthmn ibn Abi-l-'s said,
O Messenger of Allh! Make me the imm of a people. He said:
"Thou art their imm and do thou follow the weakest of them9 and appoint a mu'adhdhin who does not take any remuneration for his adhn."10
(ad. 2:39.)
13 Abu Hurairah said,
The Messenger of Allh, peace and blessings of Allh be on him, commanded us (saying):
"When you are in the mosque and a call for prayers is sounded, let not one of you go out until he has said his prayers."
(Ah-Msh. 4:23.)
9. The imm should have regard for the weakest and make his prayer so light that the weakest man may not feel it a burden.
10. Islm thus requires that a duty which relates to the prayers should be performed out of love.
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14 Ab Sa'd Khudr reported that
The Messenger of Allh, peace and blessings of Allh be on him, said:
"When you hear the adhn, say what the mu'dhdhin says."
(b. 10:7)
15 Yahy said,
Some of our brethren related to me that when he (Mu'wiyah) heard the words, Come to prayer, he said, There is no strength nor power but in Allh, and he said, Thus did we hear your Prophet, peace and blessings of Allh be on him, say.11
(b. 10:7.)
16 Jbir reported that The Messenger of Allh, peace and blessings of Allh be on him, said:
11. Hayya 'ala-l-sal being an order, the proper response to it is that given in this hadth, When the adhn is being delivered, the hearer should repeat its sentences and when it is finished, be should offer the prayer mentioned in the next hadth.
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\"Whoever says when he hears the adhn,
'O Allh! the Lord of this perfect call and everliving prayer, grant to Muhammad nearness and excellence and raise him to the position of glory which Thou hast promised him,'
My intercession will be due to him on the day of Resurrection."
(b. 10:8.)
17 'Abd Allh reported on the authority of the Prophet, peace and blessings of Allh be on him, (who) said:
"Let not the adhn of Bill prevent one of you from taking his breakfast,12 for he delivers the adhn while it is night, so that he may send back the one of you who is saying his
12. \"Breakfast" here means the meal taken before dawn when a man intends to fast. The hadth thus allows the calling out of the adhn before the time of prayer. By prayer in the concluding portion is meant the tahajjud prayer.
prayer or awaken the one who is sleeping."
(b. 10:13.)
18 Abd Allh reported that The Messenger of Allh, peace and blessings of Allh be on him, said:
"Between every two adhns, there is a prayer for him who likes."12 (He said this) thrice.
(b. 10:14.)
19 Ziyd said that
He delivered the adhn, and Bill desired to call out the iqmah but the Prophet, peace and blessings of Allh be on him, said:
"O brother of "Sud'"! The one who calls out the adhn shall call out the iqmah.",14
(Ah. Iv, 169.)
13. By the two adhns are meant the adhn and the iqmah. The interval between the two should be at least such that a man may be- able to say two rak'ahs of optional prayer. Another hadth says that there should be an interval such that a man taking his food may finish it, say, about a quarter of an hour.
14. There may be exceptions to this general rule. "Sud'" is the name of a tribe in Yaman and Ziyd was a member of this tribe.
