Adhan & Iqamah — The Complete Shia Method
The Adhan is the call that announces the time of prayer has arrived, and the Iqamah is the announcement that the prayer is now about to begin. In Shia (Ja‘fari) fiqh both are highly recommended (mustahab mu’akkad) before each of the five daily obligatory prayers — whether prayed on time (ada) or as qada, alone or in congregation, by men and by women. The Iqamah is even more emphasised than the Adhan.
The Adhan consists of 18 phrases and the Iqamah of 17 phrases. Every phrase is written out below exactly the number of times it is recited, with its transliteration and meaning, so the whole method can be followed line by line.
Both must be recited in correct Arabic, in the given order, with the intention of nearness to Allah (qurbatan ilallah). Adhan and Iqamah are not recited for any other prayer — not for the nafilah prayers, nor for Salat al-Ayat; for the Eid prayers the words “As-Salah” are said three times instead.
The Adhan — 18 Phrases
The Adhan is recited standing, facing the qibla, in a raised voice, with a short pause between the phrases (tarassul). Each line below is said once; where a phrase is written twice or four times, it is recited that many times.
1. Takbīr — 4 times
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
Allāhu Akbar
Allah is the Greatest.
2. Testimony of Tawhid — twice
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ
Ash-hadu an lā ilāha illallāh
I bear witness that there is no god but Allah.
3. Testimony of Prophethood — twice
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللّٰهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللّٰهِ
Ash-hadu anna Muḥammadan Rasūlullāh
I bear witness that Muhammad is the Messenger of Allah.
Recommended after the second testimony — twice (not part of the Adhan or Iqamah)
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللّٰهِ
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللّٰهِ
Ash-hadu anna ʿAliyyan Waliyyullāh
I bear witness that Ali is the Wali (friend and guardian appointed) of Allah.
The testimony to the wilayah of Amir al-Mu’minin Ali (a) is not one of the counted phrases of the Adhan or Iqamah. It is recited after “Ash-hadu anna Muḥammadan Rasūlullāh” with the intention of qurbah, as an emblem of the Shia — see the section on the third testimony below.
4. Call to prayer — twice
حَيَّ عَلَى الصَّلَاةِ
حَيَّ عَلَى الصَّلَاةِ
Ḥayya ʿalaṣ-Ṣalāh
Hasten to the prayer.
5. Call to success — twice
حَيَّ عَلَى الْفَلَاحِ
حَيَّ عَلَى الْفَلَاحِ
Ḥayya ʿalal-Falāḥ
Hasten to success (salvation).
6. Call to the best of deeds — twice
حَيَّ عَلٰى خَيْرِ الْعَمَلِ
حَيَّ عَلٰى خَيْرِ الْعَمَلِ
Ḥayya ʿalā Khayril-ʿAmal
Hasten to the best of deeds.
7. Takbīr — twice
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
Allāhu Akbar
Allah is the Greatest.
8. Tahlīl — twice
لَا إِلٰهَ إِلَّا اللّٰهُ
لَا إِلٰهَ إِلَّا اللّٰهُ
Lā ilāha illallāh
There is no god but Allah.
4 + 2 + 2 + 2 + 2 + 2 + 2 + 2 = 18 phrases
The Iqamah — 17 Phrases
The Iqamah is recited after the Adhan, standing, facing the qibla and in a state of wudu, a little faster and quieter than the Adhan (hadr). It differs from the Adhan in three places: the opening Takbir is said two times instead of four, Qad qāmatiṣ-Ṣalāh is added twice after “Ḥayya ʿalā Khayril-ʿAmal”, and the closing “Lā ilāha illallāh” is said only once.
1. Takbīr — twice
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
Allāhu Akbar
Allah is the Greatest.
2. Testimony of Tawhid — twice
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ
أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ
Ash-hadu an lā ilāha illallāh
I bear witness that there is no god but Allah.
3. Testimony of Prophethood — twice
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللّٰهِ
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُوْلُ اللّٰهِ
Ash-hadu anna Muḥammadan Rasūlullāh
I bear witness that Muhammad is the Messenger of Allah.
Recommended after the second testimony — twice (not part of the Adhan or Iqamah)
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللّٰهِ
أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللّٰهِ
Ash-hadu anna ʿAliyyan Waliyyullāh
I bear witness that Ali is the Wali (friend and guardian appointed) of Allah.
The testimony to the wilayah of Amir al-Mu’minin Ali (a) is not one of the counted phrases of the Adhan or Iqamah. It is recited after “Ash-hadu anna Muḥammadan Rasūlullāh” with the intention of qurbah, as an emblem of the Shia — see the section on the third testimony below.
4. Call to prayer — twice
حَيَّ عَلَى الصَّلَاةِ
حَيَّ عَلَى الصَّلَاةِ
Ḥayya ʿalaṣ-Ṣalāh
Hasten to the prayer.
5. Call to success — twice
حَيَّ عَلَى الْفَلَاحِ
حَيَّ عَلَى الْفَلَاحِ
Ḥayya ʿalal-Falāḥ
Hasten to success (salvation).
6. Call to the best of deeds — twice
حَيَّ عَلٰى خَيْرِ الْعَمَلِ
حَيَّ عَلٰى خَيْرِ الْعَمَلِ
Ḥayya ʿalā Khayril-ʿAmal
Hasten to the best of deeds.
7. Announcement of the prayer — twice
قَدْ قَامَتِ الصَّلَاةُ
قَدْ قَامَتِ الصَّلَاةُ
Qad qāmatiṣ-Ṣalāh
The prayer has been established (is about to begin).
8. Takbīr — twice
اَللّٰهُ أَكْبَرُ
اَللّٰهُ أَكْبَرُ
Allāhu Akbar
Allah is the Greatest.
9. Tahlīl — once
لَا إِلٰهَ إِلَّا اللّٰهُ
Lā ilāha illallāh
There is no god but Allah.
2 + 2 + 2 + 2 + 2 + 2 + 2 + 2 + 1 = 17 phrases
“Ḥayya ʿalā Khayril-ʿAmal”
The phrase حَيَّ عَلٰى خَيْرِ الْعَمَلِ — “hasten to the best of deeds” — is an original part of the Adhan taught by the Messenger of Allah (s) and recited throughout his lifetime and the era of the first caliph. The Ahl al-Bayt (a) and their followers preserved it, and in Shia fiqh it is an obligatory part of both the Adhan and the Iqamah; an Adhan without it is incomplete.
In the narrations of the Imams (a) the “best of deeds” is explained as the prayer itself, and, in a well-known report from Imam al-Sajjad (a), as devotion to Fatimah and her children, that is, the wilayah of the Ahl al-Bayt (a).
References: al-Hurr al-‘Amili, Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, the chapter on the recommendation of saying “Ḥayya ʿalā Khayril-ʿAmal”; al-Shaykh al-Saduq, Man La Yahduruhu al-Faqih, vol. 1, Bab al-Adhan wal-Iqamah.
The Third Testimony — “Ash-hadu anna ʿAliyyan Waliyyullāh”
According to all the maraji‘, أَشْهَدُ أَنَّ عَلِيًّا وَلِيُّ اللّٰهِ is not a part of the Adhan or the Iqamah, and it must not be recited with the belief that it is one of their phrases. It is, however, good to recite it after “Ash-hadu anna Muḥammadan Rasūlullāh” with the intention of nearness to Allah (qurbah), because it is a testimony to a truth of the faith and has become a distinguishing emblem (shi‘ar) of the Shia.
Some recite it in the fuller form أَشْهَدُ أَنَّ عَلِيًّا أَمِيْرَ الْمُؤْمِنِيْنَ وَلِيُّ اللّٰهِ (“I bear witness that Ali, the Commander of the Faithful, is the Wali of Allah”); both forms are acceptable with the same intention.
Reference: Ayatollah al-Sistani, Tawdih al-Masa’il, chapter on Adhan and Iqamah, ruling 919: “Ash-hadu anna ʿAliyyan Waliyyullāh is not a part of the Adhan and Iqamah, but it is good that it be said after Ash-hadu anna Muḥammadan Rasūlullāh with the intention of qurbah.” Similar rulings are given by Imam Khomeini, Ayatollah Khoei and Ayatollah Khamenei.
Rulings of Adhan and Iqamah
The following rulings follow the well-known fatwas of the maraji‘, principally Ayatollah al-Sistani’s Tawdih al-Masa’il (chapter on Adhan and Iqamah, rulings 916 – 934):
For which prayers — mustahab for the five daily obligatory prayers only, whether ada or qada. For other obligatory prayers, such as Salat al-Ayat, there is no Adhan or Iqamah; for the Eid prayers “As-Salah” is said three times with the hope of reward.
Intention — they must be recited with the intention of qurbah, not for show or habit. Reciting the Adhan for any purpose other than announcing the prayer (for example only to make it heard) does not count as the Adhan of the prayer.
Order — the phrases must be said in the given sequence. If the order is broken by mistake, one goes back to the point where it was lost and continues from there.
Correct Arabic — the words must be pronounced in correct Arabic. A translation, or a phrase said with a changed meaning, does not count.
Continuity — there should be no long gap between the phrases, between the Adhan and the Iqamah, or between the Iqamah and the prayer, such that they no longer look like one act. If the gap is long, the Iqamah (and, by recommended precaution, the Adhan) is repeated.
Standing and wudu — the Iqamah should be recited standing and in a state of wudu; by recommended precaution one should not recite it walking or without wudu. These are recommended for the Adhan too.
Talking — talking between the Adhan and the Iqamah is makruh, and after “Qad qāmatiṣ-Ṣalāh” one should not speak except of what concerns the prayer.
Congregation — the Adhan and Iqamah for the congregational prayer are recited by one person (the mu’adhin); those praying behind the imam do not repeat them. Whoever joins a congregation whose Adhan and Iqamah have been recited does not recite them again.
Hearing another’s Adhan — if one hears the Adhan and Iqamah of another person and there is no long gap, one may pray on the strength of what was heard, provided the conditions were observed.
Women — Adhan and Iqamah are recommended for women as well; a woman may recite them quietly so that a non-mahram does not hear her voice.
The mu’adhin — it is recommended that he be just and trustworthy, know the prayer times well, and recite with a loud and pleasant voice.
Newborn — it is recommended to recite the Adhan in the right ear and the Iqamah in the left ear of a newborn child on the day of birth.
When the Adhan is dropped
In some situations the Adhan of a prayer is dropped (saqit) and only the Iqamah is recited. This happens when two prayers are joined together without a gap between them; the Adhan is recited for the first prayer only:
The Asr prayer on Friday, when it is prayed together with the Friday or Zuhr prayer.
The Asr prayer on the day of Arafah (9 Dhul-Hijjah), when it is joined to Zuhr.
The Isha prayer on the night of Eid al-Adha for one who is at Mash‘ar al-Haram (Muzdalifah).
The Asr and Isha prayers of a woman in istihadha who has to join her prayers.
The Asr and Isha prayers of one who cannot keep himself from passing urine or stool and has to join his prayers.
In general, whenever Zuhr and Asr, or Maghrib and Isha, are joined together without the recommended gap or nafilah between them, the Adhan of the second prayer is dropped. If a gap is made between the two, the Adhan is recited for the second prayer as well.
Recommended Etiquettes (Mustahabbat)
The following are recommended for the Adhan and Iqamah:
Facing the qibla, standing still, and being in a state of wudu; for the Iqamah this is more strongly emphasised.
Not talking, and not moving about, during the Adhan and Iqamah.
Reciting the Adhan in a loud and pleasant voice (a man may place his fingers in his ears or his hands beside them), and the Iqamah more quietly.
Pausing briefly between the phrases of the Adhan (tarassul) and hastening the Iqamah (hadr).
Making a separation between the Adhan and the Iqamah: taking a step, sitting for a moment, performing a sajdah, saying a dhikr or dua, staying silent, or praying two rak‘ahs of nafilah. For Maghrib this separation is by a step, a short silence or a dhikr, not by a long sitting.
For the one who hears the Adhan: repeating each phrase after the mu’adhin (hikayat al-adhan), and sending salawat when the name of the Prophet (s) is heard.
Reciting the duas that are narrated for the Adhan, listed below.
Duas of the Adhan — with References
The following are narrated from the Ahl al-Bayt (a) for the one who hears the Adhan, and for the time between the Adhan and the Iqamah.
1. Repeating after the mu’adhin (Hikayat al-Adhan)
It is recommended for whoever hears the Adhan to repeat every phrase quietly after the mu’adhin, as he says it. Imam al-Sadiq (a) said: “Whoever hears the mu’adhin and says as he says, Allah writes for him the like of the mu’adhin’s reward.” It is also narrated that repeating the Adhan increases one’s sustenance and is a means of forgiveness.
Reference: al-Kulayni, al-Kafi, vol. 3, Kitab al-Salat, Bab al-Qawl ‘inda Sama‘ al-Adhan; Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 45.
2. On hearing the two testimonies
When the mu’adhin says “Ash-hadu an lā ilāha illallāh” and “Ash-hadu anna Muḥammadan Rasūlullāh”, the listener says:
وَأَنَا أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللّٰهُ، وَأَنَّ مُحَمَّدًا رَسُوْلُ اللّٰهِ، أَكْتَفِيْ بِهَا عَنْ كُلِّ مَنْ أَبٰى وَجَحَدَ، وَأُعِيْنُ بِهَا مَنْ أَقَرَّ وَشَهِدَ
Wa ana ash-hadu an lā ilāha illallāh, wa anna Muḥammadan Rasūlullāh; aktafī bihā ʿan kulli man abā wa jaḥad, wa uʿīnu bihā man aqarra wa shahid.
And I too bear witness that there is no god but Allah and that Muhammad is the Messenger of Allah. With this I suffice myself against everyone who refused and denied, and with it I support everyone who confessed and bore witness.
Imam al-Sadiq (a): “Whoever says this, believing and seeking reward, is given the reward equal to the number of those who denied and those who confessed.” — al-Kafi, vol. 3, Bab al-Qawl ‘inda Sama‘ al-Adhan; Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 45.
3. Salawat on hearing the name of the Prophet (s)
Whenever the name of the Messenger of Allah (s) is heard — in the Adhan, in the Iqamah, or even during the prayer itself — it is recommended to send salawat upon him and his family:
اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّآلِ مُحَمَّدٍ
Allāhumma ṣalli ʿalā Muḥammadin wa Āli Muḥammad.
O Allah, send Your blessings upon Muhammad and the family of Muhammad.
Reference: Tawdih al-Masa’il, rulings on the recommendation of salawat whenever the Prophet’s name is mentioned (Ayatollah al-Sistani, ruling 1136); Wasa’il al-Shi‘a, Abwab al-Dhikr, chapters on salawat.
4. Dua on hearing the Fajr Adhan
Imam al-Sadiq (a) said: whoever says the following when he hears the Adhan of Fajr, and the like of it at the Adhan of Maghrib, and then dies on that day or that night, dies as one who has repented (ta’ib):
اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِإِقْبَالِ نَهَارِكَ، وَإِدْبَارِ لَيْلِكَ، وَحُضُوْرِ صَلَوَاتِكَ، وَأَصْوَاتِ دُعَاتِكَ، أَنْ تَتُوْبَ عَلَيَّ، إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيْمُ
Allāhumma innī as’aluka bi-iqbāli nahārik, wa idbāri laylik, wa ḥuḍūri ṣalawātik, wa aṣwāti duʿātik, an tatūba ʿalayy, innaka Antat-Tawwābur-Raḥīm.
O Allah, I ask You by the approach of Your day and the departure of Your night, by the presence of Your prayers and the voices of those who call to You, that You turn to me in mercy; surely You are the Ever-Relenting, the Merciful.
Reference: al-Kafi, vol. 3, Kitab al-Salat, Bab al-Qawl ‘inda Sama‘ al-Adhan (hadith of al-Harith ibn al-Mughirah al-Nasri); Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 43; Mafatih al-Jinan, etiquettes of the Adhan.
5. Dua on hearing the Maghrib Adhan
At the Maghrib Adhan the same dua is recited with the words for night and day exchanged:
اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ بِإِقْبَالِ لَيْلِكَ، وَإِدْبَارِ نَهَارِكَ، وَحُضُوْرِ صَلَوَاتِكَ، وَأَصْوَاتِ دُعَاتِكَ، أَنْ تَتُوْبَ عَلَيَّ، إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيْمُ
Allāhumma innī as’aluka bi-iqbāli laylik, wa idbāri nahārik, wa ḥuḍūri ṣalawātik, wa aṣwāti duʿātik, an tatūba ʿalayy, innaka Antat-Tawwābur-Raḥīm.
O Allah, I ask You by the approach of Your night and the departure of Your day, by the presence of Your prayers and the voices of those who call to You, that You turn to me in mercy; surely You are the Ever-Relenting, the Merciful.
Reference: same as the previous dua — al-Kafi, vol. 3; Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 43.
6. Dua after the Adhan
It is narrated that whoever says the following when he hears the Adhan is granted what he asked:
اَللّٰهُمَّ اجْعَلْ قَلْبِيْ بَارًّا، وَرِزْقِيْ دَارًّا، وَاجْعَلْ لِيْ عِنْدَ قَبْرِ نَبِيِّكَ قَرَارًا وَمُسْتَقَرًّا
Allāhumma-jʿal qalbī bārran, wa rizqī dārran, wa-jʿal lī ʿinda qabri Nabiyyika qarāran wa mustaqarrā.
O Allah, make my heart righteous, my sustenance abundant, and grant me a resting place and an abode beside the grave of Your Prophet.
Reference: al-Shaykh al-Saduq, Man La Yahduruhu al-Faqih, vol. 1, Bab al-Adhan wal-Iqamah; Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 45; Mafatih al-Jinan, etiquettes of the Adhan and Iqamah.
7. Sajdah between the Adhan and the Iqamah
Imam al-Sadiq (a) said: whoever performs a sajdah between the Adhan and the Iqamah and says in it the following, Allah says: “My angels! By My might and majesty, I shall place his love in the hearts of My believing servants and his awe in the hearts of the hypocrites.”
رَبِّ سَجَدْتُ لَكَ خَاضِعًا خَاشِعًا ذَلِيْلًا
Rabbi sajadtu laka khāḍiʿan khāshiʿan dhalīlā.
My Lord, I have prostrated to You in submission, humility and lowliness.
Reference: Wasa’il al-Shi‘a, vol. 5, Abwab al-Adhan wal-Iqamah, Bab 11 (the recommendation of separating the Adhan and Iqamah by a sajdah); Man La Yahduruhu al-Faqih, vol. 1; Mafatih al-Jinan, etiquettes of the Adhan and Iqamah.
Sources
Al-Kulayni, al-Kafi, vol. 3, Kitab al-Salat — chapters on the beginning of the Adhan and Iqamah, and “What is said on hearing the Adhan”.
Al-Shaykh al-Saduq, Man La Yahduruhu al-Faqih, vol. 1 — Bab al-Adhan wal-Iqamah.
Al-Shaykh al-Tusi, Tahdhib al-Ahkam, vol. 2 — Bab al-Adhan wal-Iqamah; and Misbah al-Mutahajjid.
Al-Hurr al-‘Amili, Wasa’il al-Shi‘a, vol. 5 — Abwab al-Adhan wal-Iqamah (Bab 11, 19, 43, 45 and others).
Shaykh Abbas al-Qummi, Mafatih al-Jinan — etiquettes of the Adhan and Iqamah (in the section on the ta‘qibat of the prayers).
Ayatollah al-Sayyid Ali al-Sistani, Tawdih al-Masa’il — chapter on Adhan and Iqamah, rulings 916 – 934; and Minhaj al-Salihin, vol. 1.
Imam Khomeini, Tahrir al-Wasilah, vol. 1 — al-Adhan wal-Iqamah.
The phrases of the Adhan and Iqamah are agreed upon by all the Shia maraji‘. The rulings and etiquettes above follow the well-known fatwas; where your own marja‘ differs in a detail, follow his ruling.