The dictionary meaning of the word Azan is call, announcement, etc. The word is also used in the Holy Quran in this sense. For example:

وَأَذَانٌ مِّنَ اللَّهِ وَرَسُولِهِ إِلَى النَّاسِ يَوْمَ الْحَجِّ الْأَكْبَرِ أَنَّ اللَّهَ بَرِيئٌ مِنَ الْمُشْركِينَ ہ وَرَسُولُهُ

"On the day of the Great Hajj, this is a declaration from Allah and His Messenger to the people that surely Allah is free from the polytheists and so is His Messenger." (Surah Tawba 9:3)

In terms of Shariah, Adhan is announcing the time of prayer through certain words. In short, Adhan is the terminological name for the group of invitations to join the five daily prayers and Friday prayers.

There are many hadiths of Hazrat Abdullah Ibn Zayd and other Companions about how the call to prayer was started in Sihah and other hadith books entitled بدؤ الذان. Combining these hadiths, Hazrat Shah Wali Ullah Dehlavi (R.A.) said, when the importance of praying in congregation was established in the minds of the Companions and problems arose, he advised them to gather together at the same time without giving any notice or announcement. Some suggested that a flag be flown during the prayer. Seeing the flag, Muslims would tell each other and come to the mosque for prayers. But the proposal was not accepted because it would only apply to those who could see the flag. But it will not be easy for those who stay away or stay indoors or who are busy with work. Someone suggested, then let's light the fire during the prayer. The Holy Prophet (ﷺ) disliked this too. Because it resembles fire worshippers. And it is not desirable to have such similarity with Ibadat Bandegi.

Some said that by blowing a horn or a big flute, everyone can be informed that it is time for prayer. The Holy Prophet (ﷺ) rejected this proposal. Because the custom of blowing the flute is a Jewish custom. It resembles them. Someone offered to take a kiss. A nakus is a sound-making instrument made of two wooden blocks. One of them is relatively long and the other is bent. When one is struck against the other, sound is produced. In those days Eastern Christians played it during their prayers. The Holy Prophet also rejected this proposal. But Sahabi Hazrat Abdullah Ibn Zayd (R.A.) was not aware of the cancellation of Naqoos' proposal. Or the Holy Prophet (ﷺ) considered the proposal of Naqoos to be relatively good and acceptable. The consultation ended without any clear decision.

At night, Companion Abdullah Ibn Zayd Ibn Abd Rabbihi (RA) had a blessed dream. He saw a person carrying a nakus. He offered to buy the necklace from her. Originally the bearer was an angel. He said, not Nakoos; Rather, you can make it so that when it is time for prayer, one of you goes to a high place. He will pronounce the following sentences aloud. The angel himself uttered the words and showed him the call to prayer. Hazrat Abdullah (RA) immediately narrated the dream to the Holy Prophet (ﷺ). Then the Holy Prophet (ﷺ) said, Surely this dream is a true dream.

It was the last night when Hazrat Abdullah Ibn Zayd (R.A.) narrated a dream to the Holy Prophet (ﷺ). People finished Tahajjud and were waiting for Fajr. As soon as he narrated the dream, the Holy Prophet (ﷺ) understood the matter clearly. Because previously, when the Holy Prophet (ﷺ) went to Miraj, he heard the call to prayer in the voice of Hazrat Gabriel in the sky. From other narrations, it is understood that not only Gabriel, but also the voice of other angels, the Holy Prophet heard this call to heaven. Apart from the Holy Prophet (ﷺ), there is no question of anyone else being aware of the matter. So when the dream of Hazrat Abdullah Ibn Zayd coincided with the previous experience of the Holy Prophet (ﷺ), without any hesitation he said--It is a true dream.

The voice of Sahabi Abdullah Ibn Zayd (RA) was not very loud. Hazrat Bilal (RA) had a loud voice. So the Messenger of Allah (ﷺ) said to Hazrat Abdullah, "You take Bilal." Teach him the words and pronounce the Adhan through him. Because Bilal's voice is high and long. Hazrat Abdullah (RA) did so. He took Hazrat Bilal to a high place and gave him the call to prayer with Talqeen. From the Fajr prayer, this practice of Azan started.

When the words of the call to prayer reached the ears of Hazrat Umar Farooq (RA), he became enlightened. From the state he was in, he rushed towards the mosque, clutching the lungi around his waist. He had reason to be enlightened. About twenty days before this incident, he also saw the same dream. But he did not give much importance to the dream. Or he refrains from expressing himself with contempt. In fact the status was reserved for Hazrat Abdullah Ibn Zayd (RA). So Hazrat Umar did not pay attention to that. But that day at Fajr, when the call to prayer came to his ears, he could not contain himself. He immediately came running and said, O Messenger of Allah. I saw this adhan in a dream twenty days ago. The Holy Prophet (ﷺ) was more pleased to receive Hazrat Umar's dream with the support of Hazrat Abdullah Ibn Zaid.

Fajr prayer. The Holy Prophet (ﷺ) turned to the Companions. At that time, more than ten companions including Hazrat Abu Bakr (RA) said that they too had seen this dream. The Holy Prophet (ﷺ) heard their speech and said, All praise be to the Great Being, who has accepted many of His servants regarding the call to prayer.

A few days after this incident, the law of Jumu'ah prayer was revealed. In that, Almighty Allah revealed the following verses of the Holy Quran:

يَا أَيُّهَا الَّذِينَ امَنُوا إِذَا نُودِيَ لِلصَّلَةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ

"O believers! When the call to prayer is given on the day of Jumu'ah, remember Allah and give up shopping.” (Jumu'a, 62:9)

The method adopted by the Holy Prophet (ﷺ) for the call to prayer of the said verse is recognized. There is some disagreement as to which year of the Hijri year the call to prayer was introduced. According to Allama Ibn Hajar Asqalani this incident happened in 2nd year of Hijri. But according to Allama Badruddin Aini, it happened in 1st year of Hijri. According to Imam Bukhari this happened not only on the 1st but also a few days after Hijrah.

The main sentences of the call to prayer are 7. They should be uttered one or more times for a total of 15 times, therefore, 15 words of adhan have been said here. It should be noted that among these seven, Fajr Azan prayer is not counted. Because it is an additional part of the main call. This will be discussed in detail later. The 15 sentences are as follows:

1. اللَّهُ أَكْبَرُ (Allah is great) 2 times total 4 times.

2. أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ (I bear witness that there is no god but Allah) 1 time for a total of 2 times.

3. أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ (I bear witness that Muhammad (ﷺ) is the Messenger of Allah) 1 time for a total of 2 times.

4. حَىَّ عَلَى الصَّلَةِ (come for prayer) 1 time total 2 times.

5. حَىَّ عَلَى الْفَلَاَحِ (Come to goodness) 1 time total 2 times.

6. اللَّهُ أَكْبَرُ (Allah is great) 1 time total 2 times.

7. لاَ إِلَهَ إِلاَّ اللَّهُ (There is no god but Allah) only 1 time.

The above 15 sentences of adhan are more common and proven by more number of hadiths. Faqihs and Mujtahis have other opinions in this matter. As Imam Azam Abu Hanifa and Imam Ahmad Ibn Hanbal (RA) said, the total sentences are 15, Imam Malik (RA) said the total sentences are 17. And Imam Shafi'i (RA) said, total sentences are 19." Imam Malik (RA) said, the first sentence 'Allahu Akbar' will be said only twice. Again the second and third sentences will be said twice and four times, then again four times. Among them, the previous four times will be slow. And the next four times will be louder. According to him, the total number of sentences of the call to prayer will be 17. Imam Shafi'i (RA) favors repeating the second and third sentences like him. Moreover, he accepted the opinion of saying Allahu Akbar four times first like Imam Azam Abu Hanifa. According to him, the total sentences of the call to prayer are 19.

The above disagreement of the Imams regarding the call to prayer is not a difference of permissible and impermissible; Rather, it is a difference of opinion between good and bad. So all methods are permissible according to everyone. The only difference is that Imam Azam Abu Hanifa called 15 sentences, Imam Malik 17 sentences and Imam Shafi'i 19 sentences as good. Among the noted Hanafi jurists, some jurists including Imam Sarakhsi Hanafi (RA) have written that it is makruh to repeat the Shahadatain. The word Makrooh used by them is used here in the sense of 'Khilaful Awla' (unattainable). The jurists sometimes call khilafah awla makruh. As Allama Ibn Abidin Shami (R.A.) has written, some jurisprudents say that it is makruh to observe a fast during Ashura, but this makruh means khilafah awla.

There are two reasons for the difference in the total number of sentences of the Adhan. One. Tarawi; (Said four times) Two. Tarji (repeat). Tarabi is derived from the Arabic word ربع. Meaning is to turn something into four. In terminology, saying the word Allahu Akbar' four times as the first sentence of the call to prayer is called 'Tarbi'. In this case, Imam Azam Abu Hanifa, Imam Shafi'i and Imam Ahmad said, "Tarbi of the call to prayer will be performed." On the other hand, Imam Malik (RA) said, Tarbi' will not be done. As a result, the total number of words has changed. A similar word tarji means to repeat. In terminology, saying the second and third sentences of the adhan (shahadatayn) first slowly and then loudly again is called tarji. In this case, Imam Azam Abu Hanifa and Imam Ahmad Ibn Hanbal (RA) said, there is no tarji in the call to prayer. On the other hand, Imam Malik and Imam Shafi'i say, there is Tarji. Because of this, the total number of sentences has been different. What matters here is what the Holy Prophet (ﷺ) said about Tarwi' and Tarji in the hadith and what was the call to prayer like during his time?

Narrated by Hazrat Abdullah Ibn Zaid (RA). He said, "When the Messenger of Allah (ﷺ) ordered the making of naqus to inform the people about the congregation of prayers - I was asleep." I saw a person passing in front of me. He was carrying a nakris in his hand. I said, O servant of God! Will the painting sell? He said, what will you do with it? I said, by this we will call to prayer. The man said, Shall I suggest you a better method than this? I said, of course. He said, (when it is time for prayer) you will say: Allahu Akbar (twice and four times) Ashhadu al-la ilaha illallah (once and twice) Ashhadu Anna Muhammadar Rasoolullah (once and twice). , Haya Alas Salah (Once and Twice), Haya Alal Falah (Once and Twice), Allahu Akbar (Once and Twice), La Ilaha illallah (once)

- (Sunan Abu Dawud Hadith No. 499)

This is the main hadith about the call to prayer. In the terms of muhaddiseen, this hadith is narrated by Abdullah. It is called Hadith of Ibn Zayd or Hadith of the Descended Angels. It is clear in this hadith that there is a call to prayer. Because Allah Akbar is clearly stated here four times. It was understood that Allahu Akbar must be said four times at the beginning of the Azan.

Narrated on the authority of Hazrat Abu Mahjura (RA). He said, The Messenger of Allah (ﷺ) himself taught me to give the Adhan, he said, Say: Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar, Ashhadu al-la ilaha illallah Ashhadu Allahu ilaha illallah.

- (Sunan Abu Dawud Hadith No. 503)

This hadith is also a pure hadith. Hazrat Abu Mahyura was the one who used to give the call to prayer in the Masjid al-Haram in Makkah Mukarramah during the time of the Prophet (ﷺ). It is also seen in his call to prayer that the word Allahu Akbar is four times in the beginning. It was understood that Takbeer should be said at the beginning of Azan. Four times.

Moreover, the matter of saying Allahu Akbar four times at the beginning of the Adhan is also proven by the Ummah in Izma. Allama Abul Hasan (R.A.) wrote, ان التربيع عمل اهل مكة وعليه إجماع المسلمين في مواسم الحجج ولم إلى هول من صحابة

At the beginning of Tarbi, the call to prayer, Allahu Akbar is recited four times by the people of Mecca. There is ijma of the ummah in this regard. Because during the season of Hajj, the adhan was given saying Allahu Akbar four times. The Companions were present. But none of the Companions objected to it. It was understood that everyone supported Tarbi.

There is logic in saying this four times. There are mainly four aspects. The purpose of the call to prayer is to spread this proclamation far and wide. Allahu Akbar means Allah is greater than everything. The Mu'azzin utters this word as if spreading the proclamation of Allah's greatness all around him. And from all these points of view, Imam Shafi'i, Imam Azam Abu Hanifa and Hanafi jurists have accepted the opinion of Azan Tarbi.

The word Tarji (ترجيع) means to repeat an act. In terms of saying the Shahadatain in the Azan first two two times four times in a low voice and then again four times in a loud voice is called Tarji. (Fathul Bari and Umdatul Qari) There are different opinions of the jurists regarding whether or not this type of prayer should be done while giving the call to prayer. Some are in favor, some are against. The important thing is to pay attention to what the Holy Prophet (ﷺ) said about this in the hadith.

The hadith is as follows:

Narrated by Hazrat Abdullah Ibn Zayd (Ibn Abd Rabbihi) (RA). He said….. I said to him (the angel), of course. Then he said, You will say Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar, Ashhadu al-la ilaha illallah, Ashhadu Allah ilaha illallah, Ashhadu Anna Muhammadar Rasulullah, Ashhadu Anna Muhammadar Rasulullah , Haya Alas Salah, Haya Alas Salah, Haya Alal Falah, Haya Alal Falah, Allah Akbar Allahu Akbar La Ilaha Illallah.

- (Sunan Abu Dawud Hadith No. 499)

Note that this hadith is the hadith of the person who first saw it in a dream. It has been said earlier that this is the main hadith in the Adhan chapter. Here the sentences of adhan are mentioned in detail. Notably, there is no tarji here. Shahadatain is not recited once. It was understood that there is no tarji in the call to prayer.

Ibn Maryuq (RA)..... narrates from Abdur Rahman Ibn Laila (RA) that Abdullah Ibn Zayd (RA) saw a person descending from the sky wearing two green cloths or two green sheets. He He stood on the wall and called out: Allah أَكْبَرُ He mentioned the call to prayer as Abu Mahjura (R.A.) mentioned it. But Tarjib did not mention it. Then he came to the court of the Prophet (ﷺ) and said to him. ) teach.

- (Tahabi Sharif Hadith No: 810)

This hadith was narrated by Imam Tahabi (RA). Hadith Khana Other imams also narrated the hadith even then there was no tarji in the call to prayer. He uttered the sentences twice; Not four times.

In the presence of the Holy Prophet (ﷺ) in Madinah Munawara, the call to prayer was called to the Prophet five times a day. Hazrat Bilal (R.A.), Hazrat Abdullah Ibn Umm Maktoum (R.A.) used to give adhan. Hazrat Bilal was the main call to prayer. History shows that this call to fasting in front of the Holy Prophet (ﷺ) was without tarji even in the end. The matter is more clear from the following hadith. So it is proved that there is no Tarji in Azan.

Muhammad Ibn Khuzaymah (R.A.)..... narrates from Suwayd Ibn Ghafala (R.A.) that he said, I heard Bilal (R.A.) saying the Adhan (its sentences) twice and the Iqamat (its sentences) twice. Said twice.

- (Tahabi Sharif Hadith No: 827 - 828)

The words of Shahadatain will be pronounced twice and not four times. This is also understood from the above hadith. It can also be understood that Hazrat Bilal did not have tarji in his call to prayer. Hazrat Suwayd (RA) would have listened to it.

One thing that is particularly noteworthy here is that Hazrat Suwayd Ibn Ghafala was one of the Mukhajarmins. Ibn Hajar Asqalani (RA) himself said that Hazrat Suwayd came to Madinah Munawara to meet the Holy Prophet (ﷺ) at a time when the holy body of the Holy Prophet (ﷺ) was being buried in the blessed grave. It was understood that the statement of hearing the call to prayer in the voice of Hazrat Bilal in Medina was the call to prayer of the time after the death of the Holy Prophet (ﷺ). The Azan on which the Holy Prophet (ﷺ) passed the last period of his life. There was no tarji in this call to prayer. It was understood that the Holy Prophet (ﷺ) himself practiced the call to prayer without tarji till the end of his life. It was also understood that the adhan of Hazrat Bilal, the chief mu'azin, was not tarji in the beginning, and this tarji was in force till the end. It proves that it is better not to imitate.

Maulana Abul Hasan (RA) said that during the era of the first caliph Hazrat Abu Bakr (RA), all the Mu'azin who used to give Azan also did not use Tarji in Azan. This means that the collective judgment of the Companions who did not follow Tarji. So not doing Tarji is also proved by 'Ijmae Sukriti'.

Abu Sa'eed Al Ashajj (RA) narrates on the authority of Abdullah Ibn Zayd (RA) that the kalaemas of the Prophet (ﷺ) were recited two times in both the Adhan and Iqamat.

- (Jame' Tirmidhi Hadith No: 194)

Narrated by Amr Ibn Ali (RA) ... Ibn Umar (RA). He said, in the time of the Messenger of Allah (ﷺ) the call to prayer was to repeat (the words) twice.

- (Sunan Nasa'ee Hadith No: 628)

The words شفعا and متحني are clearly mentioned in the above hadiths. The word double means to do something twice. If it is changed, it is no longer a couple or two times, but it becomes four times, so the narrated hadiths prove that there is no tarji in the call to prayer.

In view of these hadiths, Imam Ahmad Ibn Hanbal, Imam Azam Abu Hanifa (RA) and other jurists have said that it is better not to make tarji in the call to prayer.

In short, in the light of the hadith, if we combine the words that there is a taree at the beginning of the adhan and there is no tarji in the adhan, the result is that the total number of adhan is fifteen. This is the verdict and fatwa of the Hanafi jurists.

Iqamat is the same as Adhan. There is some difference only in the total number of sentences. The total number of Iqamat is 17. In addition to the 15 sentences uttered in the adhan, two additional times of 'Qad Kamatis Salah' should be said. After saying this additional phrase 'Haiya Alal Falah' it will be said that this is the opinion of Imam Abu Hanifa. According to Imam Shafi'i the total sentence is 11 and according to Imam Malik the total is 10. They say that Iqamat is similar to Adhan. However, the Takbeer (Allahu Akbar) at the beginning and end of Iqamat will be said twice. And other sentences will be said once. The sentence 'Qad Kamatis Salah' should be said twice according to Imam Shafi'i. So the total number is 11 and according to Imam Malik it will be said once. So the total number is 10 for him.

The statement of the hadith in this case is as follows:

Narrated by Hazrat Abdur Rahman Ibn Abu Laila. He said, O Messenger of God! The Companions of the Messenger of Allah (ﷺ) narrated that the Ansari Companion Hazrat Abdullah Ibn Zayd Ibn Abd Rabbihi (RA) came to the court of the Holy Prophet (SAW) and said, I saw in a dream that a man wearing a pair of green clothes was standing on the roof of a wall and then he The call to prayer was given twice twice. Then performed Iqamat twice twice and sat slightly. He said, then Hazrat Bilal heard this. He accordingly gave the adhan twice, twice. Then he performed Iqamat twice twice and sat a little.

This hadith was quoted by Imam Ibn Abu Shayba. Allama Hakim Jamaluddin Jailai said, Allama Taqi Uddin Ibn Daqiqul called the Eid hadith pure. Allama Ibn Hazam Jahiri also called it pure of high quality. Allama Ibn al-Jawzi was amazed at the purity of the hadith and in his book 'At Tahqiq' expressed his opinion on the pairing of Iqamat due to this hadith. So the acceptability of hadiths is above all questions. This proves that the sentences of the Iqamat will be paired like the Adhan. Each sentence will be repeated twice.

On the authority of Hazrat Abu Mahzura (R.A.), he said, "The Messenger of Allah (ﷺ) taught me seven sentences of Iqamat. In another narration he says it in detail like this: Allahu Akbar Allahu Akbar, Allahu Akbar Allahu Akbar, Ashhadu al-la ilaha illallah Ashhadu al-la ilaha illallah, Ashhadu Anna Muhammadar Rasulullah Ashhadu Anna Muhammadar Rasulullah, Haya Alas Salah Haya Alas Salah; Haya alal falah hayat alal falah, kaad kamatis salah kaad kamatis salah, Allahu akbar Allahu akbar, la ilaha illallah.

- (Tahabi Sharif Hadith No: 834 - 835)

It is narrated from Hazrat Aswad Ibn Zayd that he used to say that the call to prayer will consist of two sentences and the Iqamat will also consist of two sentences. Imam Tahawi narrates from Hazrat Salma Ibnul Aya (R.A.) that he used to utter the two words of Adhan and Iqamat.

The above hadiths prove that the words of Iqamat will be exactly like the Adhan and they will be in pairs. The only difference is that "Qad Qamatis Salah" has to be said two additional times in Iqamat. Sahabi Hazrat Abu Mahfura described Iqamat as pure as it is. There is no ambiguity left. If you count the sentences, it can be seen that their number is 17. From this point of view, Imam Azam Abu Hanifa (RA) expressed the opinion that there are 17 sentences of Iqamat. However, some exceptional statements are also found in some hadiths. For example,

Qutayba (RA) narrates on the authority of Anas Ibn Malik (RA) that Bilal (RA) was instructed to say the Qalamas of Adhaan twice and the Qalamas of Iqamat once.

- (Jame' Tirmidhi Hadith No: 193)

From this hadith, it is understood that the call to prayer will be in pairs of sentences, that is, each sentence will be repeated twice. And Iqamat will be in odd sentences, that is, each one will be one time. Even the phrase 'Qad Kamatis Salat' will be said only once. According to this calculation, the total sentence of Ikamat is 10. From this point of view, Imam Malik expressed the opinion that the sentence of Iqamat is 10.

Some more exceptional statements are found in the following hadith. For example:

Khalaf ibn Hisham and Yahya ibn Yahya (RA) ... Narrated Anas (RA) that Bilal (RA) was ordered to say the words of Adhaan twice and the words of Iqamat once. Yahya added in his hadith through Ibn Ulaya that when I asked Ayyub (RA) he said, except for the word قد قامت الصلوة (say it twice) the rest of the words will be said once.

(Sahih Muslim Hadith No: 378)

Narrated by Muhammad Ibn Bashaar ..... Ibn Umar (RA). He said, during the time of the Messenger of Allah (ﷺ), the call to prayer was repeated twice and the call to prayer was repeated once. But in Iqamat the words 'Qad Qamatis-Salah' were said twice. We used to listen to the Iqamat of the muezzin and go to perform ablution and then go to pray.

- (Sunan Abu Dawud Hadith No: 510)

From the above two hadiths, it is understood that the sentences of Ikamat will be one. But 'Qad Kamatis Salat' will be two sentences. According to this calculation, the total number of sentences is 11. From this point of view, Imam Shafi'i opined that the sentence of Iqamat is 11.

The expert scholars say that the above hadiths are exceptions to the normal flow of hadiths described in the context of Adhaan and Iqamat. So they have different interpretations. As it is said in the hadiths, do שפע in the Azan and do Itar in the Iqamah. Here شفع means not to say two sentences similarly عتار means not to say one sentence. Rather, the meaning is to create such a state in the sound during speaking that two sentences when uttered together in one breath will be شفع and when uttered separately in separate breaths will be ايتار. Saying two sentences together in one breath like this in Iqamat is called Hadr. As the heart applies to the Iqamat as it applies to the Adhan, the two words are considered as one because they are uttered in one breath. For example, Imam Shafi'i also considered saying the words Allahu Akbar twice together in one breath at the beginning of Iqamat as itar i.e. once. Similarly, in the interpretation of the hadith phrase الا الاقامة, Imam Shafi'i (RA) says that 'Qadkamatis Salah' is to be said twice in separate breaths. It was understood that the meaning of شفع in Azan Iqamat is not a matter of breathing. Similarly itar means to use the breath. When exceptional hadiths are brought under this interpretation, a beautiful harmony is established between them all.

It has also been explained that the hadiths that mention saying the sentence of Iqamat once at a time are mainly for the purpose of لبيان الجواز meaning that this method is permissible. Or the purpose of teaching someone is only marked as one time. So it will not be considered against the original hadith of Iqamat.

In the hadith narrated by Hazrat Ibn Umar (RA), Hazrat Bilal was ordered to give Iqamat in one sentence. However, in the details of Iqamat narrated from Hazrat Bilal (R.A.), the sentences seen twice twice. According to the rules of Usul Hadith, when there is a conflict between Ijmal and Tafseel, Tafseel prevails. As such, the opinion of the two sentences will prevail.

Imam Abu Ja'far Tahabi (RA) said, in the hadith it is said to perform Iqamat once. But this order is previous. Later it was abolished and what was finally settled was to say it twice. That is why Hazrat Bilal (R.A.) used to recite every sentence twice in the Iqamat that he gave even after the death of the Holy Prophet (ﷺ).

Maulana Abul Hasan Chatgamy wrote,

In fact, both Iqamat - تشفيع and ايتار are proven in the hadith. It is certain that both methods are valid for this. However, it must be considered that which of the two methods is preferable? In that, the Hanafi jurists gave priority to the narration of 17 sentences. Because it is in the Hadith of Hazrat Abdullah Ibn Zaid. And his hadith of Azan Iqamat is the main source. Secondly, the iqamat of Hazrat Bilal (R.A.), the chief mu'ani of the Messenger of Allah (R.A.), consisted of 17 sentences—which is proven by the hadith narrated by Hazrat Suwayd Ibn Ghafala (R.A.). Thirdly, due to the contrary statements of the narrations regarding Hazrat Bilal's iqamat, when the matter is compared with the iqamat of Hazrat Abu Mahjur, another eminent mu'azzin, the preeminence of sentence 17 emerges. It should be noted that the narration of the Iqamat in one sentence from Hazrat Abu Mahjura (R.A.) is extremely weak. So it will not be taken into account. This will be given priority due to the 17 verses of Ikamat from Hazrat Bilal (RA). This is the opinion of Hanafi Fuqaha and Imam Azam Abu Hanifa.

The matters which are Sunnah regarding the call to prayer are given below:

1. Giving the call to prayer from a pure state.

2. Call to prayer facing the Qiblah.

3. Keeping four toes space between both the feet and keeping the feet towards the Qibla.

4. (a) First stopping by saying two takbeers together in one breath.

(b) Then stopping by saying two takbeers together in one breath.

(c) Then speaking one sentence at a time out of the middle sentences and at the end of each sentence rest and pause.

(d) Stopping by saying the last two takbeers together in one breath and saying the Sakin at the end of both the takbeers.

(e) Ending the Adhan by saying La-Ilaha Illallah at the end.

5. Saying 'Hayya Alas Salah' after turning the face to the right and saying 'Hayya Alal Falah' after turning the face to the left. But the chest and ankles will be in normal position towards the Qibla.

6. Stopping the recitation, dhikr, tasbeeh etc. of the listeners after hearing the first adhan of the mahalla till the end of the adhan.

7. Answering the call to prayer. That is, reading the exact words of the call to the audience while the muezzin pronounces the call to call. But reciting 'La Hawla Wala Quwwata Illa Billah' in response to 'Hayya Alas Salah' and 'Hayya Alal Falah'. And reciting 'Sadaqta wa Barrata' in response to 'Assalatu Khairum Minan Naum' in Fajr Azan.

8. Then recite the following two verses-

Allah, the Lord of this call, the perfect call and the prayer, come to Muhammad, the guardianship, the grace, and the blessed place, which he promised, and you will not fail to fulfill the promise.

The correct way of paying Iqamat is:

1. The first four takbeers must be recited together in one breath. After that, waqf will be done. Of course, at the end of each sentence will be Sakin.

2. Then two sentences together in one breath will do the waqf. Then exhale. Then turn your face to the right and say حى على الصلاة twice in one breath. Then after turning the face to the left say حى على الفلاح twice in one breath. The last three sentences i.e. two takbeers and La-ilaha illallah will end the Iqamat by saying in one breath. (Ma'arifus Sunan 2:195, Tirmidhi Shareef 1:48)