Tahdhīb al-Aḥkām

قال الشيخ رحمه الله ينبغي أن يؤذن لكل صلاة فريضة ويقيم

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is proper that the adhan be given for every obligatory prayer, and the iqamah as well."

رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ أَوِ اِبْنِ عَمَّارٍ عَنِ اَلصَّبَّاحِ بْنِ سَيَابَةَ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَ:« لاَ تَدَعِ اَلْأَذَانَ فِي اَلصَّلَوَاتِ كُلِّهَا فَإِنْ تَرَكْتَهُ فَلاَ تَتْرُكْهُ فِي اَلْمَغْرِبِ وَ اَلْفَجْرِ فَإِنَّهُ لَيْسَ فِيهِمَا تَقْصِيرٌ»

Narrated by al-Husayn ibn Sa’id from Fadalah from Mu’awiyah ibn Wahb or Ibn ‘Ammar from al-Sabbah ibn Sayyabah, who said: Abu Abdillah (a.s) said to me (al-Sabbah): "Do not abandon the adhan in any of the prayers. But if you do leave it, then do not leave it for Maghrib and Fajr, for there is no shortening in them."

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا قُمْتَ إِلَى صَلاَةٍ فَرِيضَةٍ فَأَذِّنْ وَ أَقِمْ وَ اِفْصِلْ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ بِقُعُودٍ أَوْ بِكَلاَمٍ أَوْ بِتَسْبِيحٍ»

Narrated by Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali ibn Faddal from ‘Amr ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar al-Sabati: Abu Abdillah (a.s) said: "When you stand for an obligatory prayer, then give the adhan and the iqamah, and separate between the adhan and the iqamah by sitting, or by speaking, or by glorifying (tasbih)."

قال الشيخ رحمه الله فان كانت صلاة جماعة كان الاذان والاقامة لها واجبين لا يجوز تركهما في تلك الحال

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If the prayer is being performed in congregation, then the adhan and the iqamah are both obligatory for it, and it is not permissible to omit them in that case."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ أَ يُجْزِي أَذَانٌ وَاحِدٌ قَالَ« إِنْ صَلَّيْتَ جَمَاعَةً لَمْ يُجْزِ إِلاَّ أَذَانٌ وَ إِقَامَةٌ وَ إِنْ كُنْتَ وَحْدَكَ تُبَادِرُ أَمْراً تَخَافُ أَنْ يَفْوتَكَ يُجْزِيكَ إِقَامَةٌ إِلاَّ اَلْفَجْرَ وَ اَلْمَغْرِبَ فَإِنَّهُ يَنْبَغِي أَنْ تُؤَذِّنَ فِيهِمَا وَ تُقِيمَ مِنْ أَجْلِ أَنَّهُ لاَ تَقْصُرُ فِيهِمَا كَمَا تَقْصُرُ فِي سَائِرِ اَلصَّلَوَاتِ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Qasim ibn Muhammad from Ali ibn Abi Hamzah from Abu Basir from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s): "Is one adhan sufficient?" Imam (a.s) said: "If you are praying in congregation, then one adhan and one iqamah are required. But if you are alone and hastening due to a matter you fear may pass you by, then the iqamah suffices, except for Fajr and Maghrib, for it is proper that you give the adhan and the iqamah for them, because they are not shortened like the other prayers."

قال الشيخ رحمه الله ولا بأس أن يقتصر الانسان إذا صلى وحده بغير إمام على الاقامة ويترك الاذان في ثلاث صلوات الظهر والعصر والعشاء الآخرة ولا يترك الاذان والاقامة في المغرب والفجر لانهما صلاتان لا يقصران في السفر قد مضى ذكر ذلك في الحديثين المتقدمين ويزيد تأكيدا ما رواه

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm if a person, when praying alone without an imam, suffices with the iqamah and leaves out the adhan in three prayers: Dhuhr, ‘Asr, and ‘Ishaʾ al-Akhirah. But he should not leave out the adhan and the iqamah in Maghrib and Fajr, for these are two prayers that are not shortened during travel." This has already been mentioned in the two previously cited hadiths, and it is further affirmed by what has been narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنِ اَلْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا كَانَ اَلْقَوْمُ لاَ يَنْتَظِرُونَ أَحَداً اِكْتَفَوْا بِإِقَامَةٍ وَاحِدَةٍ»

Narrated by Sa’d ibn Abdillah from Ahmad ibn Muhammad ibn ‘Isa from al-Hasan ibn Ali ibn Faddal from Abdullah ibn Bukayr from al-Hasan ibn Ziyad, who said: Abu Abdillah (a.s) said: "If the people are not waiting for anyone, then one iqamah alone suffices."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ:« أَنَّهُ كَانَ إِذَا صَلَّى وَحْدَهُ فِي اَلْبَيْتِ أَقَامَ إِقَامَةً وَ لَمْ يُؤَذِّنْ»

Narrated from him from Ahmad ibn Muhammad from Ibn Abi ‘Umayr from Hammad from ‘Ubaydullah ibn Ali al-Halabi: Abu Abdillah (a.s) (narrates) from his father (a.s): "That He (Imam al-Baqir (a.s)), when He (a.s) prayed alone in the house, would give the iqamah and would not give the adhan."

وَرَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ إِذَا خَلَوْتَ فِي بَيْتِكَ إِقَامَةٌ وَاحِدَةٌ بِغَيْرِ أَذَانٍ»

Narrated by al-Husayn ibn Sa’id from Fadalah ibn Ayyub from Abdullah ibn Sinan: Abu Abdillah (a.s) said: "It suffices you, when you are alone in your house, to give one iqamah without an adhan."

وهذه الاخبار كلها دالة على تأكيد الاذان في صلاة الجماعة لانها تتضمن إباحة تركها مقيدا بحال الوحدة والخلوة وهذا لا يكون إلا للمنفرد فأما اختصاص الغداة والمغرب فقد مضى ما يدل عليه ويزيده بيانا ما رواه

And all these narrations indicate the emphasis on the adhan in congregational prayer, because they include the permissibility of omitting it only when alone and in seclusion, and this applies only to the individual praying alone. As for the particular emphasis on Fajr and Maghrib, what has been mentioned already supports that, and it is further clarified by what has been narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ أَخِيهِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ تُصَلِّ اَلْغَدَاةَ وَ اَلْمَغْرِبَ إِلاَّ بِأَذَانٍ وَ إِقَامَةٍ وَ رُخِّصَ فِي سَائِرِ اَلصَّلَوَاتِ بِالْإِقَامَةِ وَ اَلْأَذَانُ أَفْضَلُ»

Narrated by al-Husayn ibn Sa’id from his brother al-Hasan from Zur’ah from Sama’ah, who said: Abu Abdillah (a.s) said: "Do not pray the morning (ghadah) and Maghrib prayers except with adhan and iqamah, and it is permitted in the rest of the prayers to suffice with the iqamah, but the adhan is better."

وَ عَنْهُ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُجْزِيكَ فِي اَلصَّلاَةِ إِقَامَةٌ وَاحِدَةٌ إِلاَّ اَلْغَدَاةَ وَ اَلْمَغْرِبَ»

Narrated from him from al-Nadr ibn Suwayd from Ibn Sinan: Abu Abdillah (a.s) said: "One iqamah suffices you for the prayer, except for the morning (ghadah) and Maghrib."

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْإِقَامَةِ بِغَيْرِ أَذَانٍ فِي اَلْمَغْرِبِ فَقَالَ« لَيْسَ بِهِ بَأْسٌ وَ مَا أُحِبُّ أَنْ يُعْتَادَ»

As for what was narrated by Sa’d ibn Abdillah from Muhammad ibn al-Husayn from Ja’far ibn Bashir from ‘Umar ibn Yazid, who said: I asked Abu Abdillah (a.s) about giving the iqamah without the adhan for Maghrib. Imam (a.s) said: "There is no harm in it, but I do not like that it becomes a habit."

فليس بمناف لما ذكرناه لانه إنما جوز له الاقتصار على الاقامة في هذه الصلاة عند عارض ومانع ثم نبهه بقوله وما أحب أن يعتاد ذلك على أن الاولى فعله والذي يكشف عما ذكرناه من أنه إنما جوز له الاقتصار على الاقامة في سائر الصلوات لعارض ومانع ما رواه

So this is not in contradiction with what we have mentioned, for he only permitted limiting oneself to the iqamah in this prayer (Maghrib) due to a temporary circumstance or hindrance. Then he alerted him to what is preferable by saying, ‘"but I do not like that it becomes a habit,"‘ indicating that it is better to perform both the adhan and the iqamah. And what further clarifies what we have mentioned, that the permission to suffice with the iqamah in the rest of the prayers is due to a temporary situation or hindrance, is what was narrated:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ سَمِعْتُهُ يَقُولُ:« يُقْصَرُ اَلْأَذَانُ فِي اَلسَّفَرِ كَمَا تُقْصَرُ اَلصَّلاَةُ تُجْزِي إِقَامَةٌ وَاحِدَةٌ»

Narrated by Muhammad ibn Ali ibn Mahbub from Ali ibn al-Sindi from Ibn Abi ‘Umayr from ‘Umar ibn Udhaynah from Abd al-Rahman ibn Abi Abdillah from Abu Abdillah (a.s), who said: I heard Him (a.s) say: "The adhan is shortened during travel just as the prayer is shortened. One iqamah suffices."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ اَللَّهِ بْنِ عَلِيٍّ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ هَلْ يُجْزِيهِ فِي اَلسَّفَرِ وَ اَلْحَضَرِ إِقَامَةٌ لَيْسَ مَعَهَا أَذَانٌ قَالَ« نَعَمْ لاَ بَأْسَ بِهِ»

Narrated by al-Husayn ibn Sa’id from Muhammad ibn Abi ‘Umayr from Hammad ibn Uthman from ‘Ubaydullah ibn Ali al-Halabi, who said: I asked Abu Abdillah (a.s) about a man, does it suffice him in travel and at home to give only the iqamah without the adhan? Imam (a.s) said: "Yes, there is no harm in it."

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ اَلْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« تُجْزِيكَ إِقَامَةٌ فِي اَلسَّفَرِ» فدلت هذه الاخبار على أن الاولى في الحضر فعل الاذان لانها تضمنت الرخصة في حال السفر ولو لم يكن الامر على ما ذكرناه لم يكن لاختصاصه بحال السفر فائدة

Narrated by Sa’d from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from Aban ibn Uthman from Muhammad ibn Muslim and al-Fudayl ibn Yasar from one of the two (Imams (a.s)): (Imam (a.s)), peace be upon them, said: "One iqamah suffices you in travel."

قال الشيخ رحمه الله وفي الاذان والاقامة فضل كثير إلى قوله ولا يجوز الاذان لشئ من الصلوات قبل دخول وقتها إلا الفجر

These narrations indicate that the preferable (awla) practice in a state of residence (hadar) is to perform the adhan, because they include a concession specifically for the state of travel. And if the matter were not as we have stated, then specifying the concession for the case of travel would hold no benefit. The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is great merit in the adhan and the iqamah," up to his statement: "And it is not permissible to give the adhan for any of the prayers before their time has entered, except for Fajr."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا أَذَّنْتَ فِي أَرْضِ فَلاَةٍ وَ أَقَمْتَ صَلَّى خَلْفَكَ صَفَّانِ مِنَ اَلْمَلاَئِكَةِ وَ إِنْ أَقَمْتَ وَ لَمْ تُؤَذِّنْ صَلَّى خَلْفَكَ صَفٌّ وَاحِدٌ»

Narrated by al-Husayn ibn Sa’id from Yahya al-Halabi: Abu Abdillah (a.s) said: "If you give the adhan and the iqamah in an open, deserted land, two rows of angels will pray behind you. But if you give only the iqamah without the adhan, then one row of angels will pray behind you."

وَعَنْهُ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ :«إِنَّكَ إِذَا أَذَّنْتَ وَ أَقَمْتَ صَلَّى خَلْفَكَ صَفَّانِ مِنَ اَلْمَلاَئِكَةِ وَ إِنْ أَقَمْتَ إِقَامَةً بِغَيْرِ أَذَانٍ صَلَّى خَلْفَكَ صَفٌّ وَاحِدٌ»

Narrated from him from Fadalah from Husayn ibn Uthman from Ibn Muskan from Muhammad ibn Muslim, who said: Abu Abdillah (a.s) said to me (Muhammad ibn Muslim): "Indeed, if you give the adhan and the iqamah, two rows of angels will pray behind you. But if you give only the iqamah without the adhan, then one row of angels will pray behind you."

وَ رَوَى مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ اَلْحَلَبِيِّ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« اَلْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَّ صَوْتِهِ وَ يَشْهَدُ لَهُ كُلُّ شَيْءٍ سَمِعَهُ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Ahmad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from Yahya ibn ‘Imran al-Halabi from Muhammad ibn Marwan, who said: I heard Abu Abdillah (a.s) say: "The mu’adhdhin (caller to prayer) is forgiven for the extent of his voice, and everything that hears him bears witness for him."

قال الشيخ رحمه الله ولا يجوز الاذان لشئ من الصلوات قبل دخول وقتها إلى قوله ولا بأس للانسان أن يؤذن وهو على غير وضوء

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "It is not permissible to give the adhan for any of the prayers before their time has entered," up to his statement: "And there is no harm if a person gives the adhan while not in a state of ritual purity (wuduʾ)."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنْ عِمْرَانَ بْنِ عَلِيٍّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْأَذَانِ قَبْلَ اَلْفَجْرِ فَقَالَ« إِذَا كَانَ فِي جَمَاعَةٍ فَلاَ وَ إِذَا كَانَ وَحْدَهُ فَلاَ بَأْسَ»

Narrated by al-Husayn ibn Sa’id from al-Nadr from Yahya al-Halabi from ‘Imran ibn Ali, who said: I asked Abu Abdillah (a.s) about giving the adhan before Fajr. Imam (a.s) said: "If it is in congregation, then no [it is not permissible]; but if he is alone, then there is no harm."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ إِنَّ لَنَا مُؤَذِّناً يُؤَذِّنُ بِلَيْلٍ فَقَالَ« أَمَا إِنَّ ذَلِكَ يَنْفَعُ اَلْجِيرَانَ لِقِيَامِهِمْ إِلَى اَلصَّلاَةِ وَ أَمَّا اَلسُّنَّةُ فَإِنَّهُ يُنَادَى مَعَ طُلُوعِ اَلْفَجْرِ وَ لاَ يَكُونُ بَيْنَ اَلْأَذَانِ وَ اَلْإِقَامَةِ إِلاَّ اَلرَّكْعَتَانِ»

Narrated from him from al-Nadr from Ibn Sinan from Abu Abdillah (a.s), who said: I said to Him (a.s): "We have a mu’adhdhin who gives the adhan during the night." Imam (a.s) said: "Indeed, that benefits the neighbors by prompting them to rise for prayer. But as for the sunnah, it is that the call (adhan) is made at the rising of the dawn (tulu’ al-fajr), and there should be nothing between the adhan and the iqamah except the two [Sunnah] rak’ahs."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اِبْنِ سِنَانٍ قَالَ: سَأَلْتُهُ عَنِ اَلنِّدَاءِ قَبْلَ طُلُوعِ اَلْفَجْرِ فَقَالَ« لاَ بَأْسَ وَ أَمَّا اَلسُّنَّةُ مَعَ اَلْفَجْرِ وَ إِنَّ ذَلِكَ لَيَنْفَعُ اَلْجِيرَانَ يَعْنِي قَبْلَ اَلْفَجْرِ»

Narrated from him from Fadalah from Ibn Sinan, who said: I asked Him (a.s) about calling (the adhan) before the rising of Fajr. Imam (a.s) said: "There is no harm, but the sunnah is to call at the time of Fajr. And indeed, that (calling before Fajr) benefits the neighbors", meaning, before the Fajr.

قال الشيخ رحمه الله ولا بأس أن يؤذن الانسان وهو على غير وضوء ولا يقيم إلا وهو على وضوء

The Shaykh, may Allah (swt) have mercy on him, said: "There is no harm if a person gives the adhan while not in a state of ritual purity (without wuduʾ), but he should not give the iqamah except while in a state of wuduʾ."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ تُؤَذِّنَ وَأَنْتَ عَلَى غَيْرِ وُضُوءٍ طَهُورٍ وَ لاَ تُقِيمُ إِلاَّ وَ أَنْتَ عَلَى وُضُوءٍ»

Narrated by al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from Ibn Sinan: Abu Abdillah (a.s) said: "There is no harm in giving the adhan while you are not in a state of purity (wuduʾ), but do not give the iqamah except while you are in a state of wuduʾ."

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلرَّجُلُ وَ هُوَ عَلَى غَيْرِ وُضُوءٍ وَ لاَ يُقِيمُ إِلاَّ وَ هُوَ عَلَى وُضُوءٍ»

Narrated from him from Muhammad ibn Sinan from Ibn Muskan from Muhammad al-Halabi: Abu Abdillah (a.s) said: "There is no harm if a man gives the adhan while not in a state of wuduʾ, but he should not give the iqamah unless he is in a state of wuduʾ."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بِي مُوسَى اَلْخَشَّابِ عَنْ غِيَاثِ بْنِ كَلُّوبِ بْنِ فَيْهَسٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ أَنَّ عَلِيّاً عَلَيْهِ اَلسَّلاَمُ كَانَ يَقُولُ:« لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلْغُلاَمُ قَبْلَ أَنْ يَحْتَلِمَ وَ لاَ بَأْسَ أَنْ يُؤَذِّنَ اَلْمُؤَذِّنُ وَ هُوَ جُنُبٌ وَ لاَ يُقِيمُ حَتَّى يَغْتَسِلَ»

Narrated by Sa’d ibn Abdillah from Muhammad ibn al-Husayn from al-Hasan ibn Musa al-Khashshab from Ghiyath ibn Kallub ibn Fayhas from Ishaq ibn ‘Ammar: Abu Abdillah (a.s) (narrates) from his father (Imam al-Baqir (a.s)), that (Imam) Ali (a.s), peace be upon him, used to say: "There is no harm if a boy gives the adhan before reaching puberty, and there is no harm if the mu’adhdhin gives the adhan while in a state of janabah (major ritual impurity), but he should not give the iqamah until he has performed ghusl."

قال الشيخ رحمه الله وان عرض للمؤذن حاجة يحتاج الى كلام ليس من الاذان فليتكلم به ولا يجوز أن يتكلم في الاقامة مع الاختيار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "If a need arises for the mu’adhdhin such that he must speak words not part of the adhan, then he may speak. But it is not permissible to speak during the iqamah when one has the choice."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ عَمْرِو بْنِ أَبِي نَصْرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَ يَتَكَلَّمُ اَلرَّجُلُ فِي اَلْأَذَانِ قَالَ« لاَ بَأْسَ» قُلْتُ فِي اَلْإِقَامَةِ قَالَ« لاَ»

Narrated by al-Husayn ibn Sa’id from Fadalah from Husayn ibn Uthman from ‘Amr ibn Abi Nasr, who said: I said to Abu Abdillah (a.s): "May a man speak during the adhan?" Imam (a.s) said: "There is no harm." I asked: "What about during the iqamah?" Imam (a.s) said: "No."

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمُؤَذِّنِ أَ يَتَكَلَّمُ وَ هُوَ يُؤَذِّنُ فَقَالَ« لاَ بَأْسَ حِينَ يَفْرُغُ مِنْ أَذَانِهِ»

Narrated from him from al-Hasan from Zur’ah from Sama’ah, who said: I asked Him (a.s) about the mu’adhdhin, may he speak while giving the adhan? Imam (a.s) said: "There is no harm after he finishes his adhan."

وعنه عن أحمد عن الحسين بن سعيد عن فضالة بن أيوب عن الحسين بن عثمان عن عمرو بن أبي نصر قال قلت لابي عبد الله عليه السلام أيتكلم الرجل في الاذان؟ قال لا بأس

Narrated from him from Ahmad from al-Husayn ibn Sa’id from Fadalah ibn Ayyub from al-Husayn ibn Uthman from ‘Amr ibn Abi Nasr, who said: I said to Abu Abdillah (a.s): "May a man speak during the adhan?" Imam (a.s) said: "There is no harm."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي هَارُونَ اَلْمَكْفُوفِ قَالَ أَبُو عَبْدِ اَللَّهِ عَ:« يَا أَبَا هَارُونَ اَلْإِقَامَةُ مِنَ اَلصَّلاَةِ فَإِذَا أَقَمْتَ فَلاَ تَتَكَلَّمْ وَلاَ تُومِ بِيَدِكَ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Isma’il from Salih ibn ‘Uqba from Abu Harun al-Makfuf, who said: Abu Abdillah (a.s) said: "O Abu Harun, the iqamah is part of the prayer, so when you have given the iqamah, do not speak and do not gesture with your hand."

فَأَمَّا مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنْ مُحَمَّدٍ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَتَكَلَّمُ فِي أَذَانِهِ أَوْ فِي إِقَامَتِهِ فَقَالَ« لاَ بَأْسَ»

As for what was narrated by al-Husayn ibn Sa’id from Muhammad ibn Sinan from Abdullah ibn Muskan from Muhammad al-Halabi, who said: I asked Abu Abdillah (a.s) about a man who speaks during his adhan or during his iqamah. Imam (a.s) said: "There is no harm."

وَ رَوَى سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ أَ يَتَكَلَّمُ بَعْدَ مَا يُقِيمُ اَلصَّلاَةَ قَالَ« نَعَمْ»

Narrated by Sa’d from Muhammad ibn al-Husayn from Ja’far ibn Bashir from Hammad ibn Uthman, who said: I asked Abu Abdillah (a.s) about a man, may he speak after he has given the iqamah for prayer? Imam (a.s) said: "Yes."

وَ عَنْهُ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنِ اَلْحَسَنِ بْنِ شِهَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« لاَ بَأْسَ بِأَنْ يَتَكَلَّمَ اَلرَّجُلُ وَ هُوَ يُقِيمُ اَلصَّلاَةَ وَ بَعْدَ مَا يُقِيمُ إِنْ شَاءَ»

Narrated from him from Ja’far ibn Bashir from al-Hasan ibn Shihab, who said: I (al-Hasan ibn Shihab) heard Abu Abdillah (a.s) say: "There is no harm if a man speaks while he is giving the iqamah, or after he has given the iqamah, if he wishes."

فهذه الاخبار محمولة على حال الضرورة دون الاختيار ويكون ذلك الكلام ايضا لشئ يتعلق بالصلاة مثل تقديم إمام وتسوية صف وما يجري مجراهما والذي يدل على ذلك ما رواه

So these narrations are to be understood as applying to situations of necessity rather than choice, and such speech should also be related to matters concerning the prayer, like appointing an imam, straightening the rows, or matters similar to them. What indicates this is what was narrated:

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنِ اِبْنِ أَبِي عُمَيْرٍ قَالَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنِ اَلرَّجُلِ يَتَكَلَّمُ فِي اَلْإِقَامَةِ قَالَ« نَعَمْ فَإِذَا قَالَ اَلْمُؤَذِّنُ قَدْ قَامَتِ اَلصَّلاَةُ فَقَدْ حَرُمَ اَلْكَلاَمُ عَلَى أَهْلِ اَلْمَسْجِدِ إِلاَّ أَنْ يَكُونُوا قَدِ اِجْتَمَعُوا مِنْ شَتَّى وَ لَيْسَ لَهُمْ إِمَامٌ فَلاَ بَأْسَ أَنْ يَقُولَ بَعْضُهُمْ لِبَعْضٍ تَقَدَّمْ يَا فُلاَنُ»

Narrated by al-Husayn ibn Sa’id from Fadalah from Husayn ibn Uthman from Ibn Muskan from Ibn Abi ‘Umayr, who said: I asked Abu Abdillah (a.s) about a man who speaks during the iqamah. Imam (a.s) said: "Yes, but when the mu’adhdhin says ‘Qad qamat al-salah’ (the prayer has been established), then speech becomes forbidden for the people in the mosque, except if they have gathered from different places and have no imam; then there is no harm if some of them say to one another, ‘Go ahead, so-and-so (and lead the prayer).’"

وَ عَنْهُ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« إِذَا أَقَامَ اَلْمُؤَذِّنُ اَلصَّلاَةَ فَقَدْ حَرُمَ اَلْكَلاَمُ إِلاَّ أَنْ يَكُونَ اَلْقَوْمُ لَيْسَ يُعْرَفُ لَهُمْ إِمَامٌ»

Narrated from him from al-Hasan from Zur’ah from Sama’ah, who said: Abu Abdillah (a.s) said: "When the mu’adhdhin gives the iqamah for the prayer, then speaking becomes prohibited, except if the people do not have a known imam."

وَعَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ تَتَكَلَّمْ إِذَا أَقَمْتَ اَلصَّلاَةَ فَإِنَّكَ إِذَا تَكَلَّمْتَ أَعَدْتَ اَلْإِقَامَةَ»

Narrated from him from Hammad ibn ‘Isa from Hariz from Muhammad ibn Muslim, who said: Abu Abdillah (a.s) said: "Do not speak once you have given the iqamah for the prayer, for if you speak, you must repeat the iqamah."

قال الشيخ رحمه الله ولا بأس أن يؤذن الانسان جالسا إذا كان ضعيفا في جسمه أو كان راكبا ولمثل ذلك من الاسباب ولا تجوز الاقامة إلا وهو قائم متوجه الى القبلة مع الاختيار

The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no harm if a person gives the adhan while sitting, if he is physically weak or riding, or due to similar reasons. However, the iqamah is not permissible except while standing and facing the qiblah, when one has the ability to do so."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ أَبُو عَبْدِ اَللَّهِ عَ:« لاَ بَأْسَ أَنْ تُؤَذِّنَ رَاكِباً أَوْ مَاشِياً أَوْ عَلَى غَيْرِ وُضُوءٍ وَ لاَ تُقِيمُ وَ أَنْتَ رَاكِبٌ أَوْ جَالِسٌ إِلاَّ مِنْ عِلَّةٍ أَوْ تَكُونَ فِي أَرْضٍ مَلَصَّةٍ»

Narrated by al-Husayn ibn Sa’id from Fadalah from Husayn ibn Uthman from Sama’ah from Abu Basir, who said: Abu Abdillah (a.s) said: "There is no harm in giving the adhan while riding, walking, or without wuduʾ. But do not give the iqamah while riding or sitting, except due to an ailment or if you are in a slippery land."

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ لِلْمُسَافِرِ أَنْ يُؤَذِّنَ وَ هُوَ رَاكِبٌ وَ يُقِيمُ وَ هُوَ عَلَى اَلْأَرْضِ قَائِمٌ»

Narrated from him from al-Nadr from Ibn Sinan: Abu Abdillah (a.s) said: "There is no harm for a traveller to give the adhan while riding, and to give the iqamah while standing on the ground."

وَعَنْهُ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُؤَذِّنُ اَلرَّجُلُ وَهُوَ قَاعِدٌ قَالَ «نَعَمْ وَ لاَ يُقِيمُ إِلاَّ وَ هُوَ قَائِمٌ»

Narrated from him from Hammad from Rib’i from Muhammad ibn Muslim, who said: I said to Abu Abdillah (a.s): "May a man give the adhan while sitting?" Imam (a.s) said: "Yes, but he should not give the iqamah except while standing."

وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدٍ صَالِحٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« يُؤَذِّنُ اَلرَّجُلُ وَ هُوَ جَالِسٌ وَ لاَ يُقِيمُ إِلاَّ وَ هُوَ قَائِمٌ» وَ قَالَ« تُؤَذِّنُ وَ أَنْتَ رَاكِبٌ وَ لاَ تُقِيمُ إِلاَّ وَ أَنْتَ عَلَى اَلْأَرْضِ»

Narrated from him from Ahmad ibn Muhammad: The Righteous servant (Abd Salih (a.s)), peace be upon him, said: "A man may give the adhan while sitting, but he should not give the iqamah except while standing." And Imam (a.s) said: "You may give the adhan while riding, but do not give the iqamah except while on the ground."

وَ عَنْهُ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُؤَذِّنُ وَ هُوَ يَمْشِي أَوْ عَلَى ظَهْرِ دَابَّتِهِ وَ عَلَى غَيْرِ طَهُورٍ فَقَالَ« إِذَا كَانَ اَلتَّشَهُّدُ مُسْتَقْبِلَ اَلْقِبْلَةِ فَلاَ بَأْسَ»

Narrated from him from Fadalah from al-’Alaʾ from Muhammad from one of the two (Imams (a.s)), peace be upon them, who said: I asked Him (a.s) about a man who gives the adhan while walking, or on the back of his animal, or without being in a state of ritual purity. Imam (a.s) said: "If the tashahhud (the part of the adhan with ‘Ashhadu...’) is said while facing the qiblah, then there is no harm."

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ يُقِيمُ أَحَدُكُمُ اَلصَّلاَةَ وَهُوَ مَاشٍ وَلاَ رَاكِبٌ وَلاَ مُضْطَجِعٌ إِلاَّ أَنْ يَكُونَ مَرِيضاً وَ لْيَتَمَكَّنْ فِي اَلْإِقَامَةِ كَمَا يَتَمَكَّنُ فِي اَلصَّلاَةِ فَإِنَّهُ إِذَا أَخَذَ فِي اَلْإِقَامَةِ فَهُوَ فِي صَلاَةٍ»

Narrated by Muhammad ibn Ya’qub from Muhammad ibn Yahya from Muhammad ibn al-Husayn from Muhammad ibn Isma’il from Salih ibn ‘Uqba from Sulayman ibn Salih: Abu Abdillah (a.s) said: "None of you should give the iqamah for prayer while walking, or riding, or lying down, unless he is ill. And let him be firmly settled during the iqamah just as he is firmly settled during the prayer, for when he begins the iqamah, he is already in a state of prayer."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يُونُسَ النسباني عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أُؤَذِّنُ وَ أَنَا رَاكِبٌ فَقَالَ« نَعَمْ» فَقُلْتُ فَأُقِيمُ وَ أَنَا رَاكِبٌ فَقَالَ« لاَ» قُلْتُ فَأُقِيمُ وَ أَنَا مَاشٍ فَقَالَ« نَعَمْ مَاشٍ إِلَى اَلصَّلاَةِ» قَالَ ثُمَّ قَالَ لِي« إِذَا أَقَمْتَ فَأَقِمْ مُتَرَسِّلاً فَإِنَّكَ فِي اَلصَّلاَةِ» فَقُلْتُ لَهُ فَقَدْ سَأَلْتُكَ أُقِيمُ وَ أَنَا مَاشٍ فَقُلْتَ لِي نَعَمْ أَ فَيَجُوزُ أَنْ أَمْشِيَ فِي اَلصَّلاَةِ قَالَ« نَعَمْ إِذَا دَخَلْتَ مِنْ بَابِ اَلْمَسْجِدِ فَكَبَّرْتَ وَ أَنْتَ مَعَ إِمَامٍ عَادِلٍ ثُمَّ مَشَيْتَ إِلَى اَلصَّلاَةِ أَجْزَأَكَ ذَلِكَ»

Narrated by Sa’d ibn Abdillah from Muhammad ibn Isma’il ibn Buzay’ from Salih ibn ‘Uqba from Yunus al-Nisbani from Abu Abdillah (a.s), who said: I said to Him (a.s): "May I give the adhan while I am riding?" Imam (a.s) said: "Yes." I asked: "Then may I give the iqamah while I am riding?" Imam (a.s) said: "No." I asked: "May I give the iqamah while I am walking?" Imam (a.s) said: "Yes, walking toward the prayer." Then Imam (a.s) said to me: "When you give the iqamah, give it calmly (with composure), for indeed you are in the prayer." I said to Him (a.s): "But I asked you whether I may give the iqamah while walking, and you said yes. So is it permissible for me to walk while in prayer?" Imam (a.s) said: "Yes, if you enter from the door of the mosque and you have said the takbir while following a just imam, and then you walk toward the prayer, that suffices for you."

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْأَذَانِ جَالِساً قَالَ« لاَ يُؤَذِّنُ جَالِساً إِلاَّ رَاكِبٌ أَوْ مَرِيضٌ» فهذا الخبر محمول على الاستحباب لانا قد بينا جواز الاذان جالسا من غير علة وهذا محمول على الفضل والندب

As for what was narrated by Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Sinan from Abu Khalid from Humran, who said: I asked Abu Ja’far (a.s) about giving the adhan while sitting. Imam (a.s) said: "No one gives the adhan while sitting except one who is riding or ill."

قال الشيخ رحمه الله وليس على النساء أذان ولا اقامة بل يتشهدن الشهادتين ولو أذن واقمن على الاخفات لم يكن مأزورات بل كن ماجورات

So this narration is to be understood as recommending (indicating preference), because we have already established the permissibility of giving the adhan while sitting without any excuse. Therefore, this report is to be taken as referring to what is more virtuous and preferred (mustahabb and mandub). The Shaykh (Al-Mufid), may Allah (swt) support him, said: "There is no adhan or iqamah required of women; rather, they should recite the two testimonies (shahadatayn). However, if they do give the adhan and iqamah in a subdued voice (without raising it), they are not blameworthy, rather, they will be rewarded for it."

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ حَدَّثَنَا اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ وَ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ أَ عَلَيْهَا أَذَانٌ وَ إِقَامَةٌ فَقَالَ« لاَ»

Narrated by Sa’d ibn Abdillah from Ahmad ibn Muhammad, who said: al-Husayn ibn Sa’id narrated to us from Fadalah ibn Ayyub and Muhammad ibn Abi ‘Umayr from Jamil ibn Darraj, who said: I asked Abu Abdillah (a.s) about a woman, is adhan and iqamah obligatory upon her? Imam (a.s) said: "No."

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ اَلنِّسَاءُ عَلَيْهِنَّ أَذَانٌ فَقَالَ« إِذَا شَهِدَتِ اَلشَّهَادَتَيْنِ فَحَسْبُهَا»

Al-Husayn ibn Sa‘eed from Ibn Abi Umayr from ‘Umar ibn Udhaynah from Zurarah who said: I said to Abu Ja‘far (a.s), peace be upon him: “Are women required to perform the Adhan?” Imam (a.s) said: “If she proclaims the two testimonies, that is sufficient for her.”

وَعَنْهُ عَنِ اَلنَّضْرِ وَفَضَالَةَ عَنْ عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنِ اَلْمَرْأَةِ تُؤَذِّنُ لِلصَّلاَةِ فَقَالَ« حَسَنٌ إِنْ فَعَلَتْ وَ إِنْ لَمْ تَفْعَلْ أَجْزَأَهَا أَنْ تُكَبِّرَ وَ أَنْ تَشْهَدَ أَنْ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ أَنَّ مُحَمَّداً رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِِه» قال الشيخ رحمه الله

And from him, from al-Nadr and Fadhala, from Abdullah who said: I asked Abu Abdillah (a.s) about a woman giving the Adhan for prayer. Imam (a.s) said: “It is good if she does so, and if she does not do it, it suffices for her to say ‘Allahu Akbar’ and to bear witness that there is no god but Allah (swt) and that Muhammad (saws) is the Messenger of Allah (swt), may Allah (swt) send blessings upon him and his family.”

ومن أذن فليقف على آخر كل فصل من اذانه ويرفع صوته ولا يخفض به نفسه دون اسماعه نفسه اياه إلى آخر الباب

Shaykh (Al-Mufid), may Allah (swt) support him, said: “And whoever performs the Adhan should pause at the end of each section of his Adhan, and he should raise his voice and not lower it below the level where he can hear himself” until the end of chapter.

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: «اَلْأَذَانُ جَزْمٌ بِإِفْصَاحِ اَلْأَلِفِ وَ اَلْهَاءِ وَ اَلْإِقَامَةُ حَدْرٌ»

Muhammad ibn Ya‘qub from Ali ibn Ibrahim from his father from Hammad from Hariz from Zurarah who said: Abu Ja‘far (a.s), peace be upon him, said: “The Adhan is to be pronounced clearly, with articulation of the Alif’ and the ‘ha’, and the Iqamah is to be recited quickly in a flowing manner.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« اَلتَّكْبِيرُ جَزْمٌ فِي اَلْأَذَانِ مَعَ اَلْإِفْصَاحِ بِالْهَاءِ وَ اَلْأَلِفِ»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn Muhammad from Uthman ibn Isa from Khalid ibn Najeeh: (Imam) Al-Sadiq (a.s), peace be upon him, said: “The Takbir is to be pronounced firmly in the Adhan with clear articulation of the ‘ha’ and the Alif’.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ:« إِذَا أَذَّنْتَ فَلاَ تُخْفِيَنَّ صَوْتَكَ فَإِنَّ اَللَّهَ يَأْجُرُكَ مَدَّ صَوْتِكَ فِيهِ

Muhammad ibn Ali ibn Mahbub from Ahmad ibn Muhammad from Ibn Abi Najran from Hammad from Hariz from Abd al-Rahman ibn Abi Abdillah: Abu Abdillah (a.s) said: “When you perform the Adhan, do not lower your voice, for Allah (swt) rewards you for extending your voice in it.”

وَ عَنْهُ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَهْلٍ عَنِ اِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «كَانَ طُولُ حَائِطِ مَسْجِدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَامَةً فَكَانَ عَلَيْهِ اَلسَّلاَمُ يَقُولُ لِبِلاَلٍ« إِذَا دَخَلَ اَلْوَقْتُ يَا بِلاَلُ اُعْلُ فَوْقَ اَلْجِدَارِ وَ اِرْفَعْ صَوْتَكَ بِالْأَذَانِ فَإِنَّ اَللَّهَ عَزَّ وَ جَلَّ قَدْ وَكَّلَ بِالْأَذَانِ رِيحاً تَرْفَعُهُ إِلَى اَلسَّمَاءِ وَ إِنَّ اَلْمَلاَئِكَةَ إِذَا سَمِعُوا اَلْأَذَانَ مِنْ أَهْلِ اَلْأَرْضِ قَالُوا هَذِهِ أَصْوَاتُ أُمَّةِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ بِتَوْحِيدِ اَللَّهِ عَزَّ وَ جَلَّ وَ يَسْتَغْفِرُونَ لِأُمَّةِ مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ حَتَّى يَفْرُغُوا مِنْ تِلْكَ اَلصَّلاَةِ»»

And from him, from Ali ibn Muhammad from Sahl from Ibn Mahbub from Abdullah ibn Sinan: Abu Abdillah (a.s) said: “The height of the wall of Mosque of the Messenger of Allah (swt), may Allah (swt) bless him and his family, was the height of a man, so He (saws), peace be upon him, used to say to Bilal; ‘When the time (for prayer) enters, O Bilal, climb up on top of the wall and raise your voice with the Adhan, for indeed Allah (swt), the Mighty and Majestic, has assigned a wind for the Adhan that carries it up to the heavens. And indeed, when the angels hear the Adhan from the people of the earth, they say: ‘These are the voices of the nation of Muhammad (saws), may Allah (swt) bless him and his family, proclaiming the oneness of Allah (swt), the Mighty and Majestic, and they seek forgiveness for the nation of Muhammad (saws), may Allah (swt) bless him and his family, until they complete that prayer.’”

عَلِيُّ بْنُ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ رَاشِدٍ قَالَ حَدَّثَنِي هِشَامُ بْنُ إِبْرَاهِيمَ: أَنَّهُ شَكَا إِلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ سُقْمَهُ وَأَنَّهُ لاَ يُولَدُ لَهُ فَأَمَرَهُ بِأَنْ يَرْفَعَ صَوْتَهُ بِالْأَذَانِ فِي مَنْزِلِهِ قَالَ فَفَعَلْتُ فَأَذْهَبَ اَللَّهُ عَنِّي سُقْمِي وَكَثُرَ وُلْدِي.

Ali ibn Mahziyar from Muhammad ibn Rashid who said: Hisham ibn Ibrahim narrated to me: He (Hisham ibn Ibrahim) complained to Abu al-Hasan al-Ridha (a.s), peace be upon him, about his illness and that he had no children. So He (a.s) instructed him to raise his voice with the Adhan in his house. He (Hisham ibn Ibrahim) said: ‘I did so, and Allah (swt) removed my illness and increased my children.’

قال محمد ابن راشد وكنت دائم العلة ما انفك منها في نفسي وجماعة خدمي فلما سمعت ذلك من هشام عملت به فاذهب الله عني وعن عيالي العلل

Muhammad ibn Rashid said: “I used to be constantly afflicted with illness, never free from it, in myself and among a group of my servants. So when I heard that from Hisham, I acted upon it, and Allah (swt) removed the illnesses from me and my family.”