 Masha'Allah, welcome to the class on the event, how to perfect the event. Today, as I mentioned just a moment ago, we'll aim to go till about 10 to 6, insha'Allah, and we'll be covering, first, the most important thing is the correct pronunciation of the event and all the phrases in it. And so that'll be the bulk of the time, making sure we have that and going over any common mistakes mentioning those. But then also as an introduction before that, we'll say a few brief words about the event and about some of the Hadiths on the topic and the merits of it. And then finally ending with some of the recommended acts and etiquettes around the event. Masha'Allah, alhamdulillah. So the event is a, first of all for me personally, it's something close to my heart because as my story goes in terms of my journey to Islam and my conversion, it was really the event that brought me to Islam. The first time I heard the event, I'd heard a few things about Islam before, but I'd never really seriously considered it. But that event, just hearing it touch something in me, just kind of echoed throughout my head for the next few weeks and made me think, there's something here to this thing. And so the event is something very close to my heart and something that I love to do. Does anyone know what Avan means? Avan, the literal meaning. You just did the intensive, man. You should be all up on this. Yeah, I was thinking about the root letters, like what, you know, you know, that's cannot figure out, cannot figure out what the exact meaning is from the root. Okay. What is the root then? Anyone? Avan. Three root letters? Avan. To please, to allow. Right, right. So the root is Hamza, the, noon, adana, which has several meanings. One is adina, yadano, al-ivin, is to allow, to give permission. And also, uðun is another word related to that. Uðun is ear, because we hear the adan, right? And one of the reasons that it's related to iðun could be said that it gives us permission to pray. And really adan, literally adan in the Arabic means an announcement in general. And obviously announcing that the prayer time is in, or that the jaba'a, the gathering, is about to happen soon for the prayer. And so we find this root mentioned several times in the Qur'an. When it's directly mentioned, this adana, it has different meanings in general announcements. So for example, we find in sort of Tawba Ayah 3, we find a mention of making an announcement for a breaking of treaties. There was going to be new treaties between the Muslims and the non-Muslims. And the word used there is adan, as well as in sort of hajj, Ibrahim, alaihi s-salam, is told to announce the hajj to people. Ayah 27, evin finnaas. And then, but then without the specific word adan, the act of the adan is mentioned several times in the Qur'an. So therefore, the adan itself is considered to be an undeniable part of our deen, undeniable part of our religion. Because for example, in Surah Al-Juma'a, Ayah 9, we find, A'arudi Billahi min ash-Shaytan al-Rajim, Oh you who believe, when the prayer is called to, when the prayer is called to, and then goes on to saying what we should do, what we should do in Juma'a. So it shows that there is a call to prayer, and then as well as in Surah Al-Ma'idah, Ayah 58, that mentions how the Jews and the Christians, when they hear the prayer being called to, they make fun of it. Because they thought, some of them thought it was just, it was kind of an ugly sound, masha'Allah. And so that's the Qur'anic basis for it. Then in the hadith, we find there's a Sahih hadith in both, the collections of both, Imam Al-Bukhari and Imam Muslim, may Allah have mercy on both of them, in which the prophet is reported to have said, So when the time for prayer comes, one of you should announce it, or one of you should make the adhan. This is a Sahih hadith in both Bukhari and Muslim, and then there's a full story too, of how this happened. It was in the first year of the Hijrah, the Muslims were all gathered in Medina, and they started noticing that it was somewhat hard for everyone to tell what time it was, and tell exactly when the prayers were going to be held. Because everyone wanted to join the prophet, alaihi s-salam, and pray with him in the mosque. But it was hard for people to tell exactly when. So the Sahaba, the companions of the prophet peace be upon him, got together and started discussing what should we do, we should have some kind of announcement. So a few people first said, let's have a gong, or some kind of bell. The prophet alaihi s-salam heard them say that, and he said, that's what the Christians do, he didn't like that. Then someone else said, well how about we have a trumpet? And once again the prophet alaihi s-salam said, well that's what the Jews do, he disliked that. Someone else said, how about we hit a drum? And he said, that's what the Romans do, the Byzantines, he didn't like that. A fourth option, someone said, let's light a fire, and then people will see the fire burning, and they'll know it's time for prayer. And he said, well that's the way of the fire worshipers, the Magus, and he didn't like that. A fifth option was offered that how about we raise a flag, and so people will see the flags out, and they'll know it's prayer time, they can just look out and see the flag. And this wasn't mentioned and connected to any specific community, but still the prophet alaihi s-salam said he didn't like that. So all the companions, radi allahu anhu may allah be pleased with them, saw that the prophet peace and prosperity upon him was really reflecting on this and trying to think about it, and other companions were, but they didn't come into any conclusion that day. That night it's reported that Abdullah ibn Zaid, radi allahu anhu... So they're in Medina now? This is all Medina? It's the first year of the hijrah? Yeah they're all in Medina, yeah. So Abdullah ibn Zaid, radi allahu anhu, has a dream in which an angel comes to him and basically tells him this is how you announce the prayer. He goes through the whole thing, the whole form of the adhan which we're familiar with. And then he woke up the next day and told the prophet alaihi s-salam about this dream, and several other people had had had had similar similar experiences and the prophet alaihi s-salam reported that this was that what he was given to. And so he told, it was said that in the narration it just says that this is what revelation corresponded to. So he might have received the dream, he might have just maybe drabir alaihi s-salam told him something, it's not quite clear, the details aren't quite clear, but this is what the prophet had been ordered to do too. And so at that point he went to Bilal radi allahu anhu and told Bilal how to make the adhan, and Bilal was the first one to make the adhan. Interesting point too, that it said that Bilal actually had a problem pronouncing the adhan. He had a speech impediment whereas he couldn't say, he couldn't say the sheen properly, he could only say seen. So when he got to ash-hadu he said as-hadu, Allah ash-hadu, and later on some of the companions came to the prophet alaihi s-salam and complained about this, that he wasn't pronouncing it properly, but it's reported that the prophet alaihi s-salam said that Allah has written his seen as a sheen. So there are also several virtues listed for the adhan. One is reported that the prophet alaihi s-salam said that if people knew the virtue of being in the first line of prayer or calling the adhan, they would enter a lottery for it, if that's all they could do. That was the option that they had. They would cast lots for it. And so it's something that we as believers should be striving towards as men trying to be in the first line, women preferably in the last line of the lines of women. Then for the men trying to give the adhan and beating everyone else to it, some of the scholars say that this is one case in which normally as Muslims we're taught to favor others over ourselves. And some scholars say except in matters of the after, except in matters of the hereafter. So it said that one should never, if there's room in the first line or if a line ahead of us, it's best not to say, oh you go ahead, you go ahead. It's best to beat everyone else to it and try to get there, obviously, with respect and not pushing anyone away. But this is one thing in which we shouldn't favor other people over. We should rush to do these things. It's also said that the ones who give the adhan will have the longest necks on the day of resurrection. This will be a distinction of them that they get in the next life. And there are a few other hadiths related about the favor of this. One other narration which we'll mention that the prophet made a specific application for the people who lead the prayer and who give the adhan. He said, oh Allah, grant forgiveness to the people who call the adhan and guide the people who lead the prayer. And finally, it's also reported in a narration that he said calling the adhan for 70 years will grant one freedom from the fire. May Allah save us all from that. So now, as we said, the most important thing is making sure that we have our pronunciation straight. So this is what we'll go through, inshallah, now. So the form of the adhan, the first thing that we say is Allahu Akbar. Does everyone say it after me? Allahu Akbar. Aunty, if you want to be where you can see the board too, please feel free to. Oh, you can. Okay, masha'Allah. Okay, I just wanted to make sure. Okay, so this one is a phrase that we use all the time and we hear all the time, and yet there is a way to perfect it. So one thing, a common mistake is to, in the Arabic there is a hamsa that comes between Uh and Ah. So something that we might hear is Allahu Akbar. But what we're doing there is adding, it's like adding a W in between the U and the A here, which is not a proper pronunciation of the Arabic. It's Allahu Akbar. So making sure to have that glottal stop in between the Uh and the Ah. Allahu Akbar, not Allahu Akbar, but Allahu Akbar. Say that after me, Allahu Akbar. Allahu Akbar. Great. Another mistake too, and this is especially important in here, but now throughout all of the words is making sure that we don't extend the short vows like their long vows. So the way I transliterate the Arabic is with a long dash over the long vows. So you can see that here we have one long vowel in Allahu. So for this it's, for all of the long vows that come in the Avan, it's permitted to extend it, to extend those long vows, but not the short vows. So sometimes we hear people saying Allahu Akbar, Allahu Akbar. This actually changes the meaning quite fundamentally because when we go Allahu Akbar in Arabic that we're adding, we're actually adding an Ah to the beginning and that means, is Allah great? Is Allah greater? Allahu Akbar. Right, so we want to avoid that. And as well sometimes we hear people extending the last, the last A as well, going Allahu Akbar, that again it's not correct pronunciation. The one thing that we can extend is the Ah in Allahu. Then finally, and this is not quite a major point, it's a fine point, but if we're interested in really perfecting our pronunciation, it's important for us to take this into account that the best Arabic Fusha fluent pronunciation we can have is that which will match the Qur'an. And one important principle of the Qur'an is that there are heavy letters and there are light letters in the Qur'an. So Saad, Baad, Raad, Ghayn, Khaa, Taad, Zaa, these are all heavy letters, which means that when specifically Alif or Fatah comes after these letters, it sounds like Ah. It sounds like Ah and not Ah. In all the other letters it sounds like Ah, which is why we say for example, one of the, there are two letters in Arabic which we find in the Qur'an, one is Saad, we don't say Saad, same and then for example, Qaaf, we don't say Qaaaf. And similarly, Lam, we don't say Lam, it's Lam. So we have to pay attention that we're distinguishing between when the Ah sound should be Ah and when it should be Ah. And really the distinction is when this Alif or Fatah, when this Ah sound, so translated as A or A with a line above it in the English transliteration, when this comes, it should only be Ah if it comes after a heavy letter. So Lam in Allah is a heavy letter, hence we say Allah. This is normally Lam is not a heavy letter except in the name of Allah. So that's why we say Allah and not Allah. So we say Allah but note that this A, this Fatah does not come after a heavy letter. And so to really pronounce, to perfect our pronunciation of the divine name, the beautiful divine name, we would say Allahu, try that for me, Allahu, Allahu. Right normally because we let this Lam affect what comes before it. So often what we say is Allah, Allah and that's acceptable. But to perfect the pronunciation is Allahu, Allah, Allahu, Allahu and then we get to the next one. Note we have two As, two Fatahs, neither of which comes after a heavy letter. So to say this correctly, it would be Aqbaar, Allahu Aqbaar. Try that after me, Aqbaar, Aqbaar. That's tricky because we want when we have the Ra there, the Ra is heavy. So we want to let that affect the Fatah, the A that comes before it. Tang wants to say Aqbaar but to perfect the pronunciation we would say Allahu Aqbaar. Aqbaar. So one more time say after me, Allahu Aqbaar. Allahu Aqbaar. Great. Are you not pronouncing the Ra? No you are but you're distinguishing it from the Fatah that comes before it. So it's slight. Aqbaar, Aqbaar. Do you hear that Ra? You're saying it? Yeah, you hear it. It's a Sukun on it, right? Because you're stopping on it. Right. Aqbaar. Try it. So one way to work on this, it's tricky at first but one way to work on it is to imagine that that Ra isn't there and just say Aqbaar, Aqbaar and that's what it should sound like. Aqbaar and then Ra. Aqbaar. Allahu Aqbaar. Okay that's without the Ra. Yeah that's getting it. It takes some practice, some practice. Because you want to make sure that Fatah is clear from being heavy but you also want to make sure that Ra is really there and Allah is heavy. I heard, I mean especially at Lighthouse, like you get all different types of advantage being called here, as you know, but whenever I used to hear you do yours, I just chopped that up to like, I thought that was like a British thing because I also was like, the way he says the Ra at the end, like I don't, you know, but that's the correct way though. Right, if we're really serious about correcting our pronunciation, right? We will give every letter and every vowel, it's right that way. Okay so next comes, so now we have Ash hadu. Ash hadu. Ash hadu. Ash hadu. So on this one, one common mistake we sometimes hear is, is not quite saying the Ha that's here, so it's Ash and then Ha, hadu. Sometimes we hear people saying Ashadu, Ashadu as if the Ha, the Ha is not there, but that is a Ha in the Arabic, hence Sh and then H. Ash hadu, Ash hadu, Ash hadu. Another, another common mistake that, that we hear in several phrases of the Adhan is, is when there is putting a slight vowel when there's no vowel, putting a slight vowel when there's a sikun, when there should be a sikun now. So especially I sometimes hear it here where some people will say Ash hadu, Ash hadu, between the Sha and the Ha, the Adha. Ash hadu, no, just Ash hadu, Ash hadu. And then Ash hadu, on the, on the, on the Allah is the Fatah or the Hamzur that I want to do, the beginning is that light, the same way that Allah who is. Yeah, this, this lamb in, only in the name of Allah is the lamb heavy. Okay, so down. So, so here it's just Allah, Allah, Allah. First one is Allah who, Allah. Right, this is a separate word, this is a separate word. It's actually in the Arabic, it's two words combined, an and la, and they get absorbed to become Allah, Allah then ilaha, ilaha, ilaha, then illa, illa Allah, illa Allah, illa Allah. So here we know that this lamb is not heavy, but this lamb is heavy. So we hear illa Allah, so illa Allah. So this A and that A sound different, illa Allah, illa Allah. Right, and then we want to make sure that that, that the Ha is that too, illa Allah, illa Allah, illa Allah. Right, right, illa Allah, illa Allah. Right, so now after me the whole thing. One more time. Good, good. And make sure to go, yeah, this is just a short vowel. So illa Allah, illa Allah. Right. Okay. So the next one, once again we have Ashhadu. So now once again Ashhadu and now, now it's Anna, Muhammadan. And then, so what happens here is, is in the, in the Arabic it's Muhammadan, but the N gets absorbed into the Ra that comes after it. So the way that we actually pronounce it is Muhammadan Rasul, Muhammadan Rasulullah. So these, these words are getting absorbed into each other because technically in the Arabic noon gets absorbed into Ra as part of Prophet Tajred pronunciation and then the Hamzat al-Wasul in Allah goes away. So we have Ashhadu, Anna, Muhammadan, making sure that that in, in our beloved Prophet's name that we give him his right in saying Muh, Muhammadan, Muhammadan Rasulullah. So say that just from Muhammadan after me, Muhammadan Rasulullah. Muhammadan Rasulullah. One more time, Muhammadan Rasulullah. Muhammadan Rasulullah. Good. Right. Rasulullah. Right. The Prophet of Allah, the Prophet of God. Peace and Prosperity upon him. Common mistakes here is that, so in this particle, this Anna here grammatically means there has to be an A sound right here. This is a technical point because when we just say Muhammadan Rasulullah, it's, and we don't have Anna in front of it, it's, it's a you, it's a dhamma. So without saying Ashhadu Anna, if we just say Muhammadan, we say Muhammadan Rasulullah, Muhammadan Rasulullah. So some people that gets ingrained in them and so therefore when they come to the shahada and put Ashhadu Anna in front of it, sometimes we might hear them saying Anna Muhammadan Rasulullah. They might think that's correct, but it's not. The correct is Ashhadu Anna Muhammadan Rasulullah. Once again, making sure that this Ra doesn't make this fatah, this A heavy, because it comes after a light letter, the D, the D. Ashhadu Anna Muhammadan Rasulullah. Next, we have, so first making sure that we have a proper Ha, Ha comes from the middle of the throat, which we might have to work on if, if we're native English speakers, but Haia, Haia, Haia, Haia. Once again, Ha is not a heavy letter, it's a light letter. So make sure we're not saying Haia, Haia, but Haia, Haia, Haia, Haia. Right. And then, so Haia a'ala, a'ala s'ala. So the Sard here is heavy, but that's the only thing heavy in this whole phrase. So the only thing heavy, the only vowel affected by that will be the A, the fatah, after the Sard here. So Haia a'ala s'ala, a'ala s'ala. So this one needs to be light, and this one should be light too. So a'ala, a'ala s'ala. A'ala s'ala. A'ala s'ala. A'ala s'ala. Right. Unless we pronounce, we do our Qur'an in Warsh, in the Warsh reading of Qur'an, when you have a lamb after a heavy letter, that heaviness gets carried through. So Moroccans, North Africans, you'll hear them saying Haia a'ala s'ala, which is acceptable for them. If we recite in Warsh, then that's the rule that applies. But most of us recite Qur'an in Hafs an'asim. This is the most common way of recitation that we hear and that we're exposed to. So in that case, it would be Haia a'ala s'ala. A'ala s'ala. Right. A'ala s'ala. A'ala s'ala. Right. And making sure that we have a good a'ainda. So, yeah, approximated by this little, almost a superscript C. A'ala s'ala. A'ala s'ala. Right. And then finally, a common mistake that we hear is that sometimes we hear people making this final H, this kind of H. So making it's a Ha'a in the Arabic, but sometimes we mistake it for a Ha'a. So you might hear people saying A'ala s'ala. But that's wrong. It's just a soft H. A'ala s'ala. A'ala s'ala. The same kind of H that's in the name of Allah. Allah. But then next in the next phrase, and this is why it's easy to confuse these two, or to confuse this kind of H. Because in the next phrase, it ends with the different type of H, the Ha'a. So, Haia a'ala s'ala. After me, Haia a'ala s'ala. Haia a'ala s'ala. Haia a'ala s'ala. Good. Good. And then one common mistake sometimes we hear too is in this L, in this lamb. Sometimes people, I sometimes hear this, if people wanting to extend that and say Haia a'ala s'ala. But don't. It's just one lamb. Haia a'ala s'ala. Nice. And then finally, once we're done with that, then it returns once again to Allahu Akbar. And then finally, without the Ashhadu an, we have So this is the form of the adhan. Now we have something extra for the adhan of Fajr. The adhan of Fajr, there's another phrase for us to take into account, which is, exactly, prayer is better than sleep. So, As-salaatu, after me, As-salaatu. As-salaatu. As-salaatu. As-salaatu. Khayrum. Khayrum. It's originally Khayrum, but then the noon gets absorbed into the meme. So the way we pronounce it is Khayrum minna naum. Now this whole thing. Khayrum minna naum. Khayrum minna naum. Right. So better than sleep. Prayer is better than sleep. And then finally, we also wanted to address the iqama in this class. The iqama is closely related to the adhan. Anyone know what iqama means? Exact word. Take a guess. Oh, just to call everyone to miss a lot. This is the root kaaf, meme, and comes out or something? Close. The root is kaaf wao meme. Kaaf wao meme, or some say kaaf yaa meme. iqama literally has several different meanings. One is to establish, to establish, to take up. So the most common time we hear this in the Quran, we hear it over and over again. Allah says, oh, you who believe, aqimu s'ala wa atu zaka. Establish the prayer. Aqimu. It's the same word. iqama is the the noun from that of aqimu, or those who establish the prayer, alladina yuqimuna s'ala. It means to establish, or literally, also one other meaning to make stand. So one shade of meaning is that when someone calls the iqama, that's when now everyone's going to stand up in the masjid, in the mosque, to come to prayer. Other words on this on this root, mustaqim, in the Fatiha, same root, seeking straightness, seeking uprightness, mustaqim. iyim comes in surat al bayina, meaning upright, or guiding to something right. So this word we find several times in the Quran. So the iqama, there's a phrase that's added in the middle of it, which is, so the phrase is, the prayer is being established, or the prayer has been established. The prayer has started. And another note too, anytime we see an i here, that's a kasra, that's a kasra in the Arabic, perfection of pronunciation is making sure that that kasra is not just an i, but it's a full i, in the proper to read. It's long. It's not long, but kasra pronounced properly is i, there is no i sound in proper pronunciation of Arabic. So alhamdulillahi, we say not lillahi. So similar here, ilaha, ilaha, not illaha, or illallah, illallah. So here, qad qama tisrala, qad qama tisrala, qad qama tisrala, qad qama tisrala, common mistake sometimes that we hear is someone sometimes adding a vowel after qad, sometimes we hear people say qad qama tisrala, right? It's just qad qama tisrala, qad qama tisrala. Sometimes people also confuse the the t and the d, the dal and the ta, sometimes qad qama tisrala, something like that, making sure that that those are distinguished is is best. Right, right, qad qama tisrala, exactly, exactly. So now, so this is the form of the of the phrases of the adhan. Now, how we put that all together, the standard adhan will go through this order. So it will have Allahu akbar four times. This is the standard adhan that we hear, Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar, and then everything up to up to here, everything up through Allahu akbar, the second Allahu akbar, twice. Right, so going through each phrase twice until we get to Allahu akbar, Allahu akbar, and then once la ilaha illallah. So just to to to reiterate or to go through everything, Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar, haiyyya ala s-salah, haiyyya ala s-salah, haiyyya ala l-falah, haiyyya ala l-falah, Allahu akbar, Allahu akbar, la ilaha illallah. And that's the standard adhan. Now, there is a difference of opinion on this. So for the Maliki and the Shafi school, it's it said that that it is for them, there is something called tawjir, which means that that they say the two Shahadis, they it's recommended in the school because this was said to be the practice of the people of Medina, who inherited this from the companions of the Prophet, alaihi s-salam, that they would say softly in a voice that is still audible to the people directly around but not in a loud tone, they would say the two Shahadis first. So it would be Allahu akbar, Allahu akbar, and then so that. So going through the the Shahadis, each one twice, right, so each one, right, right. So saying the Shahad, the Shahadate and the two Shahadis softly, each one twice, and then again each one twice in a loud voice now. This is considered recommended in the Shafi in Maliki schools. And then one also another difference of opinion in the Maliki school, instead of saying Allahu akbar at the first four times, they say it's recommended to do only twice. So just Allahu akbar, Allahu akbar, then once again they do the, it's recommended to do the and then and then saying and then saying both of the Shahadis in a loud voice. Then finally two, when we have this phrase as salatu khaynum min al-naum for Fajr that goes after hay'a al-falah. So in Fajr, hay'a al-falah, hay'a al-falah, and if we leave it out, it's fine. It's still an acceptable, still an acceptable event to leave out. And then finally now for the standard iqama, adding qad qamati al-salah now after hay'a al-falah. Typically the standard way that we hear it is each of the tech beers, so Allahu akbar and the Allahu akbar down here, each one twice, and the qad qamati al-salah twice, and everything else once. So the standard way that we hear this is Allahu akbar, Allahu akbar, Ash-shar'u al-la ilaha illa Allah, Ash-shar'u anna muhammana rasulullah, hay'a al-as-salah, hay'a al-falah, qad qamati al-salah, qad qamati al-salah, Allahu akbar, Allahu akbar, la ilaha illa Allah. Once again there's a difference of opinion in the Hanabi school. It's recommended to pretty much do the whole adhan, the whole form of the adhan again except add qad qamati al-salah wa alaykum as-salam, except adding qad qamati al-salah. So for them it's Allahu akbar, Allahu akbar, Allahu akbar, Allahu akbar, Ash-shar'u al-la ilaha illa Allah, Ash-shar'u al-la ilaha illa Allah. So everything twice and the first Allahu akbar four times unlike the other schools which have pretty much everything once except for qad qamati al-salah, which is twice. Now for the- I'm trying to say it again, just because I felt empty, so the eqama and are basically the same exactly except for two qad qamati al-salah, qad qamati al-salah. Exactly, okay. Exactly. And for the maliki's finally there's a difference too. They only say in that school it's recommended to only say qad qamati al-salah once because this is the foundation that in the adhan everything is twice and in the eqama everything is once. So they say even qad qamati al-salah even though the other schools say do this twice the maliki school only do it once. Is that clear? Mashallah. So there are several there are several etiquettes listed for for perfecting the adhan properly and we're going slightly over our planned time but we started a bit late so mashallah. So for one first of all the general ruling on it there is if we look into the fifth books there is really nuanced opinions on exactly what legal classification this is, when, if you have a group of Muslims or if it's a person alone, a group in a masjid, all these different things. In general it's considered sunnah mu'akida it's an emphasized sunnah. So something that we should all do and if we're- in general if we're praying a prayer in which other people could possibly join us it's good to do the adhan. So it's not recommended if the adhan has already been called if there's already been an established jamaah established congregational prayer but otherwise it's best to do it. Other recommendations? What about just like in the house with like you know your family you're like a immediate family? So for that many will say some will say yes do it for I think the important thing is to keep in mind to keep in mind wallahu alam but the most important thing is just that this is an announcement of prayer and two it's a powerful form of vikr too. So it gets everyone kind of in the mode of the prayer and so even though maybe it might not be legally recommended why not do it right? And it's a sunnah too so it's not something that we have to get so detailed about. I mean if we want to we can look into all the details of the madhhah of the different legal schools. And even if like saying you're going to leave the salah then you do the adhan also? Even if you do the salah if there's a chance the other people could join you it's a good idea to do the adhan right? And it's said too that the person who calls the adhan regularly or who wants to call the adhan it's up to them to decide when to do it but as for the iqama it's up to the person who's leading the prayer to decide when that gets called and preferably the one who does the adhan does the iqama. So preferably someone will give the adhan and then they won't anyone can if it's time for prayer then technically if there isn't an established person who's doing an adhan or the adhan isn't established called at a certain time then anyone can give it but then the Imam should give the signal for the iqama to be made. So there are listed conditions that we should keep in mind for doing the adhan. One is that according to most schools that the intention is that we have the intention to call the adhan. Also that all the words happen in succession that there's not a break between them. Another one is that it's done in Arabic but it is mentioned in the books that if the person calling it and if the person calling it is not an Arab and the people around who would hear it are not also would understand that language then it's acceptable for it to be in another language. It's listed. It's said in the book so it's said to be acceptable for us to do it say in English if we're in English-speaking country. But of course we also want to think about the big picture too in terms of really staying close to the Sunnah of the Prophet alayhi s.a.m. having kind of that spiritual draw away from into a spiritual language that we have with the Quran that kind of thing. Once again for those people who've entered in the past few minutes, I'm sorry we're just going a few minutes over with the adhan class. We'll be finishing in the next few minutes inshallah. Other conditions that are listed are that it's done after the time has entered. One should not do the adhan before the time has entered. There's a difference of opinion now about Fajr. Many scholars say that it can be recommended to do the Fajr adhan early especially during Ramadan to wake people up and let them know. And then some say that it should then be repeated when Fajr actually comes in. But other than that it should only be after the time after the time enters. Also one condition is that is that the person who gives the adhan is the same person. So it's not one person says Allah Akbar and another one says Asadu Allah That's technically according to several scholars not considered a valid adhan. It is valid to sometimes in some countries like for example in Damascus I've heard it. You hear several people giving the adhan but they're all giving it either all at the same time or they all kind of say it themselves. So one person will say Allah Akbar then another person will say Allah Akbar. So each one of them is giving his own full adhan. So it's acceptable though it's considered some consider an innovation but it's still considered acceptable because each one has their own complete adhan. There are conditions for the person giving the adhan. That person should be Muslim, should be rational and so capable of reasoning faculties, should be male and then finally some list an extra one of being valid or being of proper age. So the age at which Salah becomes incumbent, which prayer becomes incumbent. The main reason for being Muslim and sane having sound mind is because this person, the person who gives the adhan, everyone relies on them to let everyone know when the adhan is happening. So you don't want someone who doesn't care about the religion telling you when the time for prayer comes in. Unless it could be said to be acceptable some say when there is a Muslim who they rely upon the time for but once again now we're getting into details that we don't really quite need to go into and some scholars particularly it's said some scholars of the Hanafi school mentioned that these conditions are not completely conditions for validity. So if someone who is non-Muslim or non-male, a woman gives the adhan technically it's not fulfilling some of the conditions but it's still an accurate adhan. Other schools would say this is not an accurate adhan. Now it's preferred that the person given the adhan is in a state of major and minor purity that they have, they're able to pronounce the Arabic well, that they have a good voice, they're able to raise their voice. It's preferred for that person to be facing the qiblah but the most important, more important than facing the qiblah is that the people who are going to hear the adhan can hear it. So if someone is standing in a place and wants to make sure people hear the adhan and in front of them is the qiblah but everyone who could hear is behind them then it's best for that person to turn their back to the qiblah so that people can hear them. Although to a certain extent that's kind of a moot point for us these days because most of the time we have microphones or we're in small spaces that kind of thing. And so it's best to be to be reciting facing the qiblah. One other thing some scholars mention is putting the index fingers in the ears. Some mentioned the reason for this is to make it easier for the person to concentrate on their voice and project their voice more. And then another recommendation is on saying, to turn to the right when saying, to turn to the left. And three of the four schools, so with the exception of the Hanbalis, say that this turning should be only with the face and the neck. The chest and the legs and everything else that also should remain facing the qiblah. It's ideal just to turn the head. So sometimes we see brothers turning their whole body. Mashallah. It's fine but it's said to be preferable to have at least the chest and the whole rest of the body except the neck and the head facing the qiblah while we turn on the And then finally, now it's recommended for the person hearing the adhan to basically repeat the words of the adhan when they hear them. And so saying Allahu akbar after Allahu akbar after all these phrases repeating the phrases themselves, but after, and saying, because that person responding to the call, they're not saying come to prayer. Literally this means come to prayer, come to success. But that person responding it's recommended they say, and some say actually after to say Mashallah wa ma lam yashal lam yakun. That whatever Allah wills happens and whatever He doesn't will doesn't happen. And after assalatu khayru minna naum for fajr saying you have spoken the truth and basically you have spoken the truth. After assalatu khayru minna naum. And then it's also, though it can be hard to do, it's also recommended to to respond to the aqama as well. So saying the same kind of thing after the aqama, but when the phrase qad qamat is salah comes up saying Allahu wa adamah. May Allah establish it and make it continue. And finally now, if anyone wants to want to look into more, there are more details that we're not able to cover during this time and more recommended. We've covered the basic things, but one final thing is now saying after the aqama, there's a recommended phrase to say, which the Prophet alayhi s.a.w. taught us to say. He said he said ask for intercession for me after the adhan. So it's recommended to say some add that extra phrase. Some don't. And in general, just making salawat on the Prophet after the adhan has been called. It's said that he said that the Prophet alayhi s.a.w. says, if you hear the person calling then say what he says, then make prayers upon me alayhi s.a.w. And it's also listed there said to be a great reward on just prayers on the Prophet alayhi s.a.w. in general during that time. And this is why sometimes we hear people, even the adhan himself giving the adhan and then saying salawat on the Prophet alayhi s.a.w. something like that, which some say is recommended to do to remind everyone of this recommended act of sending peace and praise upon the Prophet after the adhan. So with that being said, are there any, oh one thing I neglected to mention too, it's recommended that the most say that the adhan should be long and extended and one should leave space in between each phrase for someone to repeat to respond to that adhan, which is why we normally the adhan lasts long. But then for the iqama to say it without those spaces to say it quite quickly, except in the Maliki school for them the adhan and the iqama are pretty much at the same pace and it's said to not really extend the adhan. And one more note, it's best for it to be beautified but not in a showy way. We should always give the adhan in a way in which it really is a reminder of Allah and of our obligation to Allah and not a reminder of myself or my showy voice or that kind of thing. So we should always be aware of that if we're ever giving the adhan aware of the effect that Allah has on people, if people are coming up to us afterwards and saying MashaAllah it's a great adhan subhanAllah, hey yeah you're really good at that. We should be careful because ideally we should be in a state and other people should be in a state when when we give the adhan, if I'm giving the adhan then I look back and I see everyone just turning to Allah and seeming to be connected to Allah, that's the ideal. So may Allah allow us to beautify our worship of Him, perfect our relationship with Him and everything that leads to that. May He forgive me for any mistakes that I made in this class, may He guide me and the rest of you to the best. May Allah give us Allah, may He give us the best in this life and the next Rabbanah, and then finally we say what we find from the Prophet alayhi s.a.w saying to do the expiation of a gathering to to save us from any sins that we've committed during this gathering subhanakullahu wa bi hamdik masharu allah ilahi illa anta lastafiruka wa atubu akhik Allah is the greatest, Allah is the greatest Allah is the greatest, Allah is the greatest Ashhadu ala ilaha illa Allah Ashhadu ala ilaha illa Ashhadu al-Rasul Ashhadu al-Rasul