Question:

Can one do Adhaan from within the Masjid?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

The term Adhān carries the literal meaning of “to inform”. In Sharīʿah, it holds a specific significance, referring to the act of informing people in a prescribed manner and within a designated time frame, notably when the time for Salah has commenced. This definition is elucidated by Imam al-Atqānī (d.758 AH) among others.[i] From this perspective, it becomes evident that one of the primary functions of the Adhān is to convey information to the community.

This is further evidenced by specific actions associated with the Adhān. For instance, the Adhān is traditionally recited slowly, and the practice of placing fingers in the ears during its recitation serves as another proof. Imam al-Qudūrī (d.428 AH) explains that omitting the placement of fingers in the ears does not invalidate the Adhān, as this action is not an integral part of the Adhān itself. Instead, it is performed to ensure that the call to prayer is as loud and clear as possible.[ii]

Although Qādhi Khān (d.592 AH) mentioned that the Adhān should not be given in the Masjid, this directive is not to be taken literally, but rather understood through the Mʿānī[iii]. When discussing the issue of Iʿitikāf in the Masjid, jurists such as Imam al-Kāsānī (d.587 AH) clarify that ascending the Mi’dhanah (minaret) does not invalidate the Iʿitikāf. This is because the Mi’dhanah is considered part of the Masjid[iv]. Hence, there is no inherent reason for prohibiting the Adhān from being called from within the Masjid. This perspective is further reinforced by the viewpoint of Imam Muhammed ibn Hasan al-Shaybānī (d.189 AH), a prominent student of Imam Abu Hanīfah (d.150 AH), who suggested that if the Masjid is small and lacks a minaret, it would be preferable to call the Adhān from outside the Masjid[v]. However, if it is called from within, it would still suffice. This indicates that there is no inherent reason for prohibiting the Adhān from being called from within the Masjid.

The prohibition stated by Qādhi Khān (d.592 AH) regarding the Adhān being called in the Masjid is not intended to be understood in a literal sense. Rather, its significance lies in ensuring that the Adhān is proclaimed in a manner and from a location where it can be heard by a large number of people, fulfilling its fundamental purpose of conveying information to the community.

This interpretation aligns with the essence of the Adhān, as previously discussed. Imam al-ʿAynī (d.855 AH) further supports this perspective by suggesting that calling the Adhān from the Mi’dhanah is preferable, as it serves to enhance the effectiveness of the Adhān in fulfilling its intended purpose of informing the public[vi].

The rationale behind prohibiting the Adhān from within the Masjid is rooted in the concern that it may not effectively serve its purpose of informing the community. However, modern technological advancements, including the invention of the microphone and loudspeaker, offer a viable solution to this challenge, enabling the Adhān to be heard clearly even when proclaimed from within the Masjid. This viewpoint is shared by contemporary jurists such as Muftī Ridha ul-Ḥaq (Hafiẓahullah).[vii]

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
www.darulfiqh.com 

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[i] الأذان في اللُّغةِ : الإعلام

وفي الشريعة : عبارةٌ عن إعلام مخصوص في أوقاتٍ مخصوصة (غاية البيان نادرة الزمان لقوام الدين الأتقاني)

[ii] ويجعل المؤذن إصبعيه في أذنيه، وإن ترك لم يضره.

وأما جواز تركه ؛ فلأنه ليس من الأذان، وإنما يفعل للمبالغة في رفع الصوت ، ويمكن ذلك بغيره (شرح مختصر الكرخي للقدوري)

[iii] وينبغي أو يؤذن على المئذنة أو خارج المسجد ولا يؤذن في المسجد (فتاوى قاضيخان)

[iv] وَلَوْ صَعَدَ الْمِئْذَنَةَ لَمْ يَفْسُدْ اعْتِكَافُهُ بِلَا خِلَافٍ وَإِنْ كَانَ بَابُ الْمِئْذَنَةِ خَارِجَ الْمَسْجِدِ؛ لِأَنَّ الْمِئْذَنَةَ مِنْ الْمَسْجِدِ (بدائع الصنائع)

[v] قلت أَرَأَيْت الْمُؤَذّن إِذا لم يكن لَهُ مَنَارَة وَالْمَسْجِد صَغِير أَيْن أحب إِلَيْك أَن يُؤذن أيخرج من الْمَسْجِد فَيُؤذن حَتَّى يسمع النَّاس أَو يُؤذن فِي الْمَسْجِد قَالَ أحب ذَلِك الي أَن يُؤذن خَارِجا من الْمَسْجِد وَإِذا أذن فِي الْمَسْجِد أجزاه (الاصل)

[vi] وأما سننه فستة أنواع: نوع يرجع إلى صفة الأذان، ونوع يرجع إلى صفة المؤذن، فالذي يرجع إلى نفس الأذان أن يرتفع المؤذن صوته وجاء في حديث أبي محذورة «ارفع من صوتك ومد من صوتك» وفي حديث عبد الله بن زيد «ألقه على بلال فإنه أندى صوتا منك» ولأن المقصود منه الإعلام وهو أتم فيه ولهذا كان الأفضل أن يؤذن في موضع يكون أسمع للجيران كالمئذنة ونحوها لحديث أبي بردة الأسلمي، قال «من السنة الأذان في المنارة والإقامة في المسجد» . رواه أبو الشيخ الأصبهاني والحافظ أبو القاسم تمام بن محمد الرازي، (البناية)

[vii] سوال : بعض حضرات کہتے ہیں کہ مسجد میں اذان دینا مکروہ ہے اس لئے کہ فقہاء نے مکروہ لکھا ہے

الجواب : مسجد میں لاؤڈاسپیکر (loud speaker) پر اذان دینا درست ہے، اس میں کوئی کراہت نہیں اور جن فقہاء نے مکروہ لکھا ہے اس کی علت فقط باہر آواز کا نہ پہونچنا ہے اور جب آواز ہر جگہ لاؤڈ اسپیکر سے پہنچ جاتی ہے تو یہ علت نہ پائی گئی نفس مسجد سے کراہت کا کوئی تعلق نہیں۔ (فتاوى دار العلوم زكريا)