Benefits Related to the Adhan and Iqama
It has been clearly established with evidence that the adhan (call to prayer) and iqama (the call just before the prayer begins) were revealed to the Prophet Muhammad as a divine inspiration, not through sleep, as some narrators have claimed. This is supported by what was narrated from Imam al-Baqir , who said:
“When the Prophet Muhammad was taken on the night journey to the heavens and reached the House of the Ka'bah, the time for prayer came, and Jibreel (Gabriel) gave the adhan and iqama. The Prophet then led the prayer with the angels and prophets standing behind him.”
Additionally, the iqama can sometimes substitute the adhan. This was clarified in a narration from Imam al-Sadiq in his response to some of his questioners:
“If you pray in congregation, both the adhan and iqama are required. But if you are praying alone and are worried that you might miss the prayer, the iqama alone is sufficient, except for Fajr and Maghrib prayers, for which you should give both the adhan and iqama, as there should be no shortening in these prayers like there is in the others.”
It is important to note that speech does not interrupt the adhan but it does interrupt the iqama, as narrated by Amr ibn Abi Nasr, who said:
"I asked Abu Abdullah (peace be upon him): 'Is it permissible for a man to speak during the adhan?' He replied: 'There is no harm.' I then asked: 'What about during the iqama?' He said: 'No.'"
This is because the adhan is followed by the iqama, and the iqama is followed by the prayer. Imam al-Sadiq (peace be upon him) said: "The iqama is part of the prayer."
Additionally, the adhan is valid without wudu (ablution), unlike the iqama, as stated by Imam al-Sadiq (peace be upon him):
"There is no harm in someone giving the adhan without wudu, but they should not give the iqama unless they are in a state of wudu."
Furthermore, the adhan is valid whether given while standing, sitting, riding, or descending, while the iqama is only valid when standing and on the ground, as stated by Imam Ali al-Hadi (peace be upon him):
"A man may give the adhan while sitting, and may give it while riding, but the iqama may only be given while standing and on the ground."
The muezzin must be knowledgeable, as stated by Imam al-Sadiq (peace be upon him) when asked if the adhan could be given by someone who is not knowledgeable:
"The adhan is not valid and cannot be given except by a knowledgeable Muslim. If he knows the adhan, then he may give it; if he is not knowledgeable, his adhan and iqama are not valid, and he should not be followed in prayer."
Finally, the adhan is recited slowly (tartil), while the iqama is recited quickly (hadr). By "tartil," it means reciting with calmness and slowness, and by "hadr," it means reciting quickly.
Imam al-Baqir (peace be upon him) said:
"The adhan is recited with clarity, emphasising the pronunciation of the 'alif' and 'ha', while the iqama is recited quickly."
It is not required to have correct grammatical inflection (i'raab) at the end of the phrases in the adhan and iqama because there is no inflection when pausing. This is confirmed by the Imam’s statement that the adhan is recited with clarity, particularly emphasising the 'alif' and 'ha'.
It is recommended to raise the voice during the adhan because its purpose is to inform. In modern times, it has been replaced by recorded tapes, although this is considered disliked (makruh), as the reward for the muezzin is great according to Imam al-Baqir (peace be upon him):
"Whoever gives the adhan for seven years seeking Allah’s reward, will come on the Day of Judgement without any sin."
It is recommended to separate the adhan from the iqama by performing a prostration or sitting for a moment. The adhan and iqama are not recommended for voluntary prayers (nawafil).
For the combination of prayers (such as Maghrib and Isha), only one adhan is given, but two iqamas are recited, as the Prophet Muhammad (peace be upon him) combined the Maghrib and Isha prayers at Muzdalifah with one adhan and two iqamas.
It is permissible for one person to give the adhan and for someone else to give the iqama, but it is preferred that the muezzin himself also performs the iqama.
It is allowed to give the adhan in one place and the iqama in another, as it is recommended to give the adhan in higher places and the iqama at the place of prayer.
The time for the adhan is up to the discretion of the muezzin, and there is no need to consult the prayer leader (imam) about the timing. However, the iqama should not be given without the imam’s permission, as Amir al-Mu’minin (peace be upon him) said:
"The muezzin has authority over the adhan, and the imam has authority over the iqama."
Finally, regarding this issue and based on these evidences, I conclude that the iqama consists of seventeen parts, as agreed upon by our scholars, led by Shaykh al-Khassibi, as he clarified in al-Hidaya.
The term "Furada" used by some in their arguments refers to the dual form of the takbir (saying "Allahu Akbar" twice) instead of the quadruple form at the beginning, and the individual form of the tahleel (saying "La ilaha illallah" once) instead of the dual form at the end.
As for the narrations that contradict this, they were said due to taqiyya (precautionary concealment), and it is not permissible to make ijtihad (independent reasoning) against the clear text because doing so leads away from the text. This is sufficient for those seeking guidance, and Allah knows best.
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