903. Har marcd aur aurat ke liye mustahab hai keh rozana ki wajib namaazon se pahle adhan aur iqaamat kahe aur aisa karna dusrii wajib ya mustahab namaazon ke liye masshroor nahin laikin Eid Fitr aur Eid Qurbaan se pahle jabkeh namaaz jama’at padhein to mustahab hai keh teen martaba “salwaat” kahen.
904. Mustahab hai keh bachche ki paida’ish ke pahle din ya naaf ukhadne se pahle oos ke dayen kaan mein adhan aur bayen kaan mein iqaamat kahi jaye.
905. Adhan 18 jumlon par mushtamil hai:
Allahu Akbar (four times)
Ash hadu an la ilaha illal lah (twoh times)
Ash hadu anna Muhammadan Rasu lul lah (twoh times)
Hayya'alas Salah (twoh times)
Hayya'alal Falah (twoh times)
Hayya'ala Khayril 'Amal (twoh times)
Allahu Akbar (twoh times)
La ilaha illal lah (twoh times)
Aur Iqaamat ke 17 jumlein hain y’ani adhan ki ibteda se do martabah “Allahu Akbar” aur aakhir se ek martabah “La ilaha illal lah” kam ho jata hai aur “Hayya'ala Khayril 'Amal” kahne ke b’ad do daf’a “Qadqa matis salah” ka izaafa kar denaa zaruri hai.
906. Ash hadu anna Amiral Mu'minina 'Aliyyan Waliyyullah Adhan or Iqamah ka juz nahin hai. Laikin agar Ash hadu anna Muhammadan Rasulul lah ke b’ad qurbat ki niyyat se kaha jaye to achchha hai.
Allahu Akbar y’ani Khuda’e t’ala oos se buzurg tar hai keh oos ki t’areef ki jaye.
Ash hadu an la ilaha illal lah y’ani main gawahii detaa hoon keh yakta aur bemisal Allah ke a’lawa koii aur parastish ke qabil nahin hai.
Ash hadu anna Muhammadan Rasu lul lah y’ani main gawahii detaa hoon keh Hazrat Muhammad Sallalhu Alaihe Wa A’lehi wasallam Allah ke paighambar aur oos ki taraf se bejhe hu’e hain.
Ash hadu anna 'Aliyyan Amiral Mu'minina Waliyyullah main gawahii detaa hoon keh Hazrat Ali Alaih assalaam momeeno ke ameer aur tamaam makhlooq par Allah ke wali hain.
Hayya'alas Salah y’ani namaaz ki taraf jaldi karo.
Hayya'alal Falah y’ani rastagaari ke liye jaldi karo.
Hayya'ala Khayril 'Amal y’ani behtareen kaam ke liye jo namaaz hai jaldi karo.
Allahu Akbar y’ani biltehqeeq namaaz qayem ho gayee.
La ilaha illal lah y’ani yakta aur bemisal Allah ke a’lawa koii aur parastish ke qabil nahin.
907. Zaruri hai keh adhan aur iqaamat ke jumlon ke dirmiyaan zayada faasla na ho aur agar iin ke dirmiyaan m’amool se zayadah faasla rakha jaye to zaruri hai keh adhan aur iqaamat dobarah shuru se kahii jaye.
908. Agar adhan aur iqaamat mein awaaz ko gale mein ghuma’e aur kaifiyat yeh ho keh
909. Tamaam suraton mein jabkeh namaazi mushtarik vaqt rakhne wali do namaazon ko pai dar pai adaa kare, agar oos ne aphlii namaaz ke liye adhan kahii ho to b’ad wali namaaz ke liye adhan saqit hai. Khawah do namaazon ka jam’a karna behtar na ho ya ho maslan a’rfa ke din jo 9th zilhajja ka din hai, agar zohur ke fazilat ke vaqt mein namaaz padhe to zohur aur a’sr ki namaazon ka jam’a karna, chaahe woh shakhs khud maidaan a’rfaat mein na ho aur Eid Qurbaan ki raat mein maghrib aur Isha’ ki namaazon ka jam’a karna oos shakhs ke liye jo massh’aral haraam mein ho aur oon namaazon ko isha’ ke fazilat waale vaqt mein jam’a kare. Iin suraton mein adhan saqit hone ki shart yeh hai keh do namaazon ke dirmiyan zayada faasla ho laikin nafl aur t’aqeebat padhne se koii farq nahin padta aur ehteyaat-e-wajib yeh hai keh iin suraton mein adhan masshrue’at ki niyyat se na kahii jaye balkeh roz a’rfa aur massh’r wali suraton ke liye bayaan shuda shar’et ke hote hu’e adhan kahna khilaaf ehteyaat hai agar che masshrooe’at ki niyyat se na ho.
910. Agar namaaz jama’at ke liye adhan aur iqaamat kahii ja chuki ho to jo shakhs oos jama’at ke saathh namaaz padh raha ho oos ke liye zaruri hai keh apni namaaz ke liye adhan aur iqaamat na kahe.
911. Agar koii shakhs namaaz ke liye massjid mein jaye aur dekhe keh namaaz jama’at khatm ho chukii ho to jab tak safein toot na jayen aur log moontashir na ho jayen woh apni namaaz ke liye adhan aur iqaamat na kahe y’ani iin dono ka kahna musthaba takeed nahin balkeh agar adhan dena chahta ho to behtar yeh hai keh bohut ahesthha kahe. Agar dusrii namaaz jama’at qayem karna chahta ho to hargiz adhan aur iqaamat na kahe.
912. Pichhle massle mein mazkurah
(1) Namaaz jama’at massjid mein ho aur agar massjid mein na ho to adhan aur iqaamat saqit nahin hogii.
(2) Oos namaaz ke liye adhan aur iqaamat kahi ja chukii ho.
(3) Namaaz jama’at batil na ho.
(4) Oos shakhs ki namaaz aur namaaz jama’at ek hi jagah par ho lehaza agar namaaz jama’at msjid ke andar padhi jaye aur woh shakhs massjid ki chhat par namaaz padhna chaahe to mustahab hai keh adhan aur iqaamat kahe.
(5) Namaaz jama’at ada ho. Laikin iis baat ki shart nahin keh khud oos ki namaaz bhi farada hone ki
(6) Oos shakhs ki namaaz aur namaaz jama’at ka vaqt mushtarak ho. Massalan dono namaaz zohur ya dono namaaz a’sr padhein ya namaaz zohur jama’at se padhii ja rahi ho aur woh shakhs namaaz a’sr padhe yaw o shakhs zohur ki namaaz padhe aur jama’at ki namaaz A’sr ki namaaz ho aur agar jama’at namaaz a’sr aakhirii vaqt mein padhii jaye aur woh chahe keh maghrib ki namaaz ada padhe to adhan aur iqaamat oos par se saqit nahin hogii.
913. Jo shartein sabeqah massle mein bayaan kii gayee hain agar koii shakhs oon mein se teesrii shart ke baare mein shak kare y’ani oose shak ho keh jama’at ki namaaz sahi thhi ya nahin to oos par se adhan aur iqaamat saqit hai. Laikin agar woh dusrii paanch shara’et mein se kisi ek ke baare mein shak kare to behtar hai keh adhan aur iqaamat kahe. Albatta agar jama’at ho to zaruri hai keh raja’ ki niyyat se kahe.
914. Agar koii shakhs kisi dusre ki adhan jo a’laan ya jama’at ki namaaz ke liye kahii jaye, suoone to mustahab hai keh oos ka jo hissa suoone khud bhi oose aahesthha aahesthha dohraye.
915. Agar kisi shakhs ne kisi dusre ke adhan aur iqaamat suoonii ho khawah oos neo on jumlon ko dohraya ho ya na dohraya ho to agar oos adhan aur iqaamat aur oos namaaz ke dirmiyaan jo woh apnii namaaz ke liye oos adhan aur iqaamat par iktefa’ kar sakta hai. Laikin yeh hukm oos namaaz jama’at ke liye mehal ishkaal hai keh jahan adhan sirf Imam jama’at ne ya sirf mamoomeen ne suooni ho.
916. Agar koii mard, aurat ki adhan ko lizzzat ke qasd se suoone to oos ki adhan saqit nahin hogii balkeh aurat ki adhan suoon kar adhan ka saqit honaa mutlaqan mehal ishkaal hai.
917. Zaruri hai keh namaaz jama’at ki adhan aur iqaamat mard kahe laikin auraton ki namaaz jama’at mein agar aurat adhan aur iqaamat kah de to kafi hai aur aisii jama’at mein aurat ke adahn wa iqaamah par iktefa’ karna jis ke mard, aurat ke mahram hon mehal ishkal hai.
918. Zaruri hai keh Iqaamat, adan ke b’ad kahii jaye a’lawa azein iqaamat mein mo’atbar hai keh khade ho kar aur hadas se paak ho keh (wazu ya ghusl ya tayyamum kar ke) kahii jaye.
919. Agar koii shakhs adhan aur iqaamat ke jumle baighair tarteeb ke kahe massalan hayya alal falah ka jumlah hayya alas salah se pahle kahe to zaruri hai keh jahan se tarteeb bigadii ho wahan se dobarah kahe.
920. Zaruri hai keh adhan aur iqaamat ke dirmiyaan faaslah na ho aur agar oon ke dirmiyaan itna faaslah ho jaye keh jo adhan kahii ja chukii hai oose oos Iqaamat ki adhan shuumar na kiya ja sake to adhan batil hai. A’lawa azein agar adhan aur iqaamat ke aur namaaz ke dirmiyaan itna faaslah ho jaye keh adhan aur iqaamat oos namaaz ki adhan aur iqaamat shuumar na to adhan aur iqaamat batil ho jayenge.
921. Zaruri hai keh adhan aur iqaamat sahii a’rabi mein kahii jaye. Lehaza agar koii shakhs oonhein galat arabi mein kahe ya ek harf ki jagah koii dusra harf kahe ya massalan oon ka tarjuma urdu zabaan mein kahe to sahii nahin hai.
922. Zaruri hai keh adhan aur iqaamat, namaaz ka vaqt dakhil hone ke b’ad kahii jayein aur agar koii shakhs amadan ya bhool kar vaqt se pahle kahe to to batil hai. Magar aisii
923. Agar koii shakhs Iqaamat kahne se pahle shak kare keh adhan kahii hai ya nahin to adan kahe aur Iqaamat kahne mein masshghuul ho jaye aur shak kare keh adhan kahii hai ya nahin to adhan kahnaa zaruri nahin.
924. Agar adhan aur iqaamat kahne ke dauraan koii jumla kahne se pahle ek shakhs shak kare keh oos ne oos se pahle wala jumla kaha ya nahin to zaruri hai keh jis jumle ki ada’egii ke baare mein oose shak hua ho oose ada kare. Laikin agar oose adhan aur iqaamat ka koii jumla ada karne ke dauraan shak ho keh oos ne oos se pahle wala jumla kaha hai ya nahin to oos jumle ka kahna zaruri nahon.
925. Mustahab hai keh adhan kahte vaqt insaan qible ki taraf moonh kar ke khada ho aur wazu ya ghusl ki halat mein ho aur haathon ko kaano par rakhe aur awaaz buland kare aur khinche aur adhan ke jumlon ke dirmiyaan qadre faasla de aur jumlon ke dirmiyaan baatein na kare.
926. Mustahab hai keh iqaamat kahte vaqt insaan ka badan sakin ho aur adhan ke muqabil iqaamat aheshthha kahe aur oos ke jumlon ko ek dusre se mila na de laikin iqaamat ke jumlon ke dirmiyaan itna faasla na de jitna adhan ke jumlon ke dirmiyaan deta hai.
927. Mustahab hai keh adhan aur iqaamat ke dirmiyaan ek qadam age badhe ya thodi deir ke liye baithh jaye ya sajda kare ya zikr kare ya du’a padhe ya thodii deir ke liye saqit ho jaye ya koii baat kare ya do rak’at namaazc padhe laikin namaaz fajr ki adhan aur iqaamat ke dirmiyaan kalaam karna mustahab nahin hai.
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