Is an AI-generated Adhān valid?

Imam al-Sarūjī (d.710 AH) mentions that the Adhān consists of fifteen Kalimāt (phrases)¹. Kalimāt are only called Kalimāt because they hold meaning. Imam ʿAlāʾ al-Dīn al-Bukhārī (d.730 AH) explains that in both linguistic and juristic usage, Kalām (speech) consists of two parts: Ṣūrah (form), i.e. the articulated letters and sounds, and Maʿnā (meaning), which represents the indication or reference to the object or concept being conveyed. For instance, when someone utters the word “pen,” the sounds and letters constituting the word serve as the Ṣūrah, while the implied object is the Mʿanā. Imam ʿAlāʾ al-Dīn al-Bukhārī (d.730 AH) further notes that the indication of meaning (Dalālah al-Maʿnā) cannot exist without ʿAql (intellect), since speech was established for Bayān (clarification) to reveal what is in the heart. Therefore, mere sounds and letters without understanding do not constitute true speech, just as meaning cannot exist without intellect. He further illustrates this by stating that if a parrot were to recite a verse of Sajdah (prostration), no Sajdah becomes Wājib (obligatory) upon the listener, since the recitation did not originate from ʿAql².

From this Uṣūlī perspective, an Adhān generated by AI, being produced through an automated system rather than articulated by a human Muʾadhdhin, cannot be considered a valid Adhān. It is, as Imam ʿAlāʾ al-Dīn al-Bukhārī (d.730 AH) described, merely composed of letters and sounds which do not originate from a speaker with ‘Aql and Tamyīz.

Moreover, Imam al-Sarakhsī (d.483 AH) describes the Adhān as Dhikr Muʿaẓẓam (a great act of remembrance), comparing it to Tilāwah al-Qurʾān (recitation of the Qur’an) in the discussion of repeating it if performed while in a state of Janābah (major ritual impurity)³. This comparison reinforces that the Adhān carries sanctity and meaning beyond mere vocalisation. Thus, an AI-generated Adhān is akin to a parrot’s Tilāwah, a sound devoid of Qasd (intent) and spiritual consciousness therefore given no legal weight and legal judgement.

Another key principle mentioned by the Fuqahāʾ (jurists) is the connection between the Adhān and Jamāʿah (congregational prayer). Imam al-Sarūjī (d.710 AH) notes that it is disliked for one person to give Adhān for two different mosques, as calling people to a congregation in which one does not participate goes against the purpose of the Adhān⁴. This is because if a person gives the Adhān in one masjid and then performs his prayer there, and thereafter gives the Adhān and performs Ṣalāh in a second masjid, he would be calling people to a prayer that is not actually obligatory for him. For him, it would only be a Nafl (optional) prayer. Similarly, Imam al-Qudūrī (d.428 AH) states that women are not permitted to give the Adhān because they are not from the Ahl al-Jamāʿah (those obligated to perform congregational prayer)⁵.

These rulings demonstrate that the Adhān is connected to the person calling the people towards the congregational prayer and is not treated merely as an independent announcement that can be separated from the person performing it. In the discussion of giving Adhān in two mosques, the jurists consider whether the Muʾadhdhin himself is participating in the prayer for which he is calling the people, while the ruling regarding women further demonstrates that the legal performance of the Adhān is connected to the characteristics and legal status of the person giving it. Therefore, the Adhān is not simply the reproduction of a prescribed set of words and sounds; rather, it is an act performed by a person calling towards the prayer and carries legal considerations relating to the Muʾadhdhin himself.

Imam al-Sarakhsī (d.483 AH) further draws a parallel between the Adhān and Ṣalāh, explaining that in one narration of Imam Ḥasan ibn Ziyād al-Luʾluʾī (d.204 AH), he states that if one performs Adhān without Wuḍūʾ (ablution) or in Janābah, it should be repeated, since Adhān shares attributes (Ṣifāt) with Ṣalāh, such as facing the Qiblah (direction of prayer)⁶. This shows that the Adhān is not merely Iʿlām (announcement) but also a form of ʿIbādah (worship) requiring reverence.

Although the Aṣl (primary function) of Adhān is Iʿlām, as stated by Imam al-Sarūjī (d.710 AH)⁷, it has been established that the Adhān also embodies Dhikr (remembrance) and worship. These deeper aspects require a Muʾadhdhin (caller to prayer) who possesses ʿAql (intellect) and Qasd (intent) for the Adhān to fulfil its legal requirements.

As for using AI-generated Adhān for Tathwīb (secondary reminders after the Adhān), Imam al-Sarakhsī (d.483 AH) mentions that reminders after the Adhān were encouraged by the Mutāʾakhkhirūn (later scholars) due to Ghaflah (heedlessness) among people⁸. He reports that the people of Kūfah would say Ḥayya ʿala al-Ṣalāh (come to prayer) and Ḥayya ʿala al-Falāḥ (come to success) twice after the Adhān and before the Iqāmah (commencement call to prayer) to emphasise the importance of prayer⁹. This shows that using the same words as the Adhān for this secondary reminder was deemed perfectly acceptable.

Thus, Tathwīb serves as Mubālaghah fī al-Iʿlām (reinforcing the announcement), and this can be achieved by any recognised means¹⁰, including automated reminders using the words of Adhān in public places. Accordingly, using an automated system for Tathwīb as a reminder is permissible. However, the Adhān itself, as an act of ʿIbādah and Dhikr, requires a human Muʾadhdhin who possesses ʿAql and Qasd. This is also alluded to by Mawlānā Khayr Muḥammad Jālandharī (d.1395 AH)¹¹