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Tag: Adhaan

On Giving the Adhaan if You’re Praying By Yourself

Questioner: O Shaikh of ours! Actually I don’t remember (maybe it’s in) the hadith about, ‘The One who Prayed Badly,’ that in some of its paths of narration, he ﷺ said, “When you stand to pray, then give the call to prayer, then stand, then say, ‘Allaahu Akbar.’

Al-Albaani: Yes, this is in Sunan Abu Dawud, authenticated.

Questioner: And it is authentic?

Al-Albaani: Yes.

Questioner: And this is something which confirms that the adhaan is prescribed for the person who prays alone and the one who doesn’t [pray alone but prays in a Jamaa’ah]?

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 179.

Facing the Qiblah When Giving the Adhaan

Questioner: When one gives the adhaan must he be facing the Qiblah completely?

Al-Albaani: Yes.

Al-Hudaa wan-Noor, 135.

Al-Albaani’s Ruling on the Hadith About Giving the Adhaan in the Ear of a Newborn Child


Questioner: O Shaikh! You said concerning the hadith about giving the adhaan in the ear of a newborn child that its chain of narration is weak?

Al-Albaani: Yes.

Questioner: You said that its chain of narration is weak, is that statement correct, O Shaikh?

Al-Albaani: Yes, yes, correct.

Al-Hudaa wan-Noor, 594.

Also refer to this post.

On Giving the Adhaan in the Ear of a Newborn Child


Questioner: Our Shaikh, the question is: is the hadith about giving the adhaan in the ear of a newborn child established? I heard that it’s da’eef, should we act on it?

Al-Albaani: No.

Questioner: What do you advise us to do?

Al-Albaani: My advice: [and] this is a clarification for the people, I used to hold that the adhaan in the ear of a newborn child was legislated, aware of the fact that the hadith which states that it is a Sunnah to do so in the ear of a newborn child was reported in Sunan at-Tirmidhi with a weak chain of narration, but I follow the path of strengthening weak hadiths with supporting narrations.

I had found a supporting narration for this hadith in Ibn al-Qayyim’s book well-known as, ‘Tuhfatul-Mawdood bi-Ahkaam al-Mawlood,’ where he had ascribed this supporting narration to al-Baihaqi’s Shu’ab al-Eemaan, and even though he had stated that its chain of narration was weak, I regarded this statement of his to mean that the chain of narration was not severely weak [but just weak]. Based upon that, I considered it to be a supporting narration for the hadith of at-Tirmidhi which is from the narrations of Abu Raafi’.

In those days Shu’ab al-Eemaan was not available, not in manuscript form or as a printed book, [and] as many of you know despite my presence in the Dhaahiriyyah Library which has thousands of hadith manuscripts, this book, Shu’ab al-Eemaan of al-Haafidh al-Baihaqi, was not present in it, in fact it was not present in most of the world’s libraries.

Nowadays it has been published and added to the Islamic libraries, it is an extremely valuable book which has many hadiths which are not found in the six books [of hadith] or, in fact, others too. From these hadiths is the one which I had relied upon Ibn al-Qayyim about, in terms of it being a supporting narration for Abu Raafi’s hadith in Sunan at-Tirmidhi.

[When I read it] all of a sudden [I found that] Imaam al-Baihaqi reported this [supporting] hadith in his book Shu’ab with a chain of narration which had two narrators accused of being liars—so at that point it became clear to me that Ibn al-Qayyim, may Allaah have mercy om him, was lax/lenient when he stated that the hadith’s chain of narration was only weak—what is correct is that it is very weak.

In this situation it is not allowed for someone who works in the science of hadith to take something which is very weak as a supporting narration for something which is not very weak.

At that point I had no choice but to retract the declaration that the hadith of Abu Raafi’ found in Sunan at-Tirmidhi was strengthened by the hadith in Shu’ab al-Eemaan, due to it being severely weak, so [the end result is that] Abu Raafi’s hadith stayed weak.

And I, according to what Allaah has guided me towards in terms of the impermissibility of acting on a weak hadith, went back to the stance that: so long as the chain of narration of Abu Raafi’s hadith is weak and its supporting narration is even weaker than it, then [the end result is that] the weak hadith stays weak as it is, and I retracted my previous stance of the adhaan in the ear of a newborn child being a Sunnah or something legislated.

This is the answer to the question.

Al-Hudaa wan-Noor, 562.

Also refer to this post.

Shaikh al-Albaani Teaching Someone How to Give and Pronounce the Adhaan Correctly



What to Do if You Enter the Mosque and the Mu’adhin is Giving the Adhaan

Questioner: Ustaadh, a man enters the mosque while the mu’adhin is giving the adhaan, does he pray the tahiyyatul-masjid or stand in order to repeat what the mu’adhin says?

Al-Albaani: I think your question is wanting, it is a general question, I think you mean on Fridays?

Questioner: No, in general, O Ustaadh.

Al-Albaani: That’s easier [then], it’s easier if you mean in general.

Questioner: Yes.

Al-Albaani: No, he answers the mu’adhin [i.e., repeats after him], and then afterwards reads the tahiyyatul-masjid.

Al-Hudaa wan-Noor, 234.

Is the Du’aa for the Adhaan Also Said After the Iqaamah?


Questioner: Regarding the du’aa for the adhaan, is it also legislated for the iqaamah?

Al-Albaani: That is what is apparent from his statement ﷺ, “When you hear the mu’adhin, then say the same as him …” and in a hadith whose authenticity is well-known he made the iqaamah an adhaan, “Between every two adhaans there is a prayer for whoever wants to [pray it],” so the iqaamah is an adhaan, the rulings of the adhaan apply to it from which is answering the mu’adhin [i.e., saying the same as him] and asking for the Waseelah for the Prophet ﷺ and sending salaah upon him ﷺ.

Al-Hudaa wan-Noor, 79.

The Mistake of Turning Your Shoulders and Chest When Giving the Adhaan or During Salaam at the End of the Prayer


Al-Albaani: I say that many of the callers to prayer turn their chests away from the Qiblah, they turn away from the Qiblah with their chests when they give the call to prayer and announce the Iqaamah—and this is in opposition to the Sunnah.

Turning away during the adhaan and iqaamah is only done with the mouth, the face naturally, and not with the chest and shoulders, just as it should be when one leaves the prayer, i.e., when he gives salaam.

Yet despite this we see many of the people who pray fall into this mistake, when they pray they say, “As-Salaamu alaikum …” [here the Shaikh is physically demonstrating to those in front of him the incorrect way people give salaam at the end of the prayer by turning their chests and shoulders away from the Qiblah], this is incorrect.

The salaam is completed as he was, facing the Qiblah, the Prophet ﷺ used to only turn towards the right with his head such that the whiteness of his cheek could be seen by those behind him, and likewise to the left—so when giving salaam these two shoulders don’t move, the same goes for the adhaan.

So when he turns then it is like this and this, as occurs in Sahih al-Bukhari from the hadith of Abu Juhaifah as-Sawaa’i [may Allaah be pleased with him], that he saw Bilaal [may Allaah be pleased with him] giving the call to prayer and he saw him turning to the right and left with his mouth [i.e., his face]—thus we don’t move at all … [in the call to prayer you say], ‘Allaahu Akbar, Allaahu Akbar we get to, ‘Come to prayer! Come to prayer!’—stay exactly as you are, don’t turn away from the Qiblah with your chest, because facing the Qiblah during the adhaan is part of the perfection of the Sunnah of the adhaan.

And this is a reminder, and reminders benefit the believers.

Al-Hudaa wan-Noor, 532.

Shaikh al-Albaani’s Adhaan


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