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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 2 · Page 60123 - Issue; He said: (One should be deliberate and unhurried in the Adhan, and swift/concise in the Iqamah)

Translation · EN

by consensus regarding the tarji' (repetition) in the Iqamah. For this reason, we and Abu Hanifah acted upon his report regarding the Adhan, while Malik and al-Shafi'i adopted his Adhan, and both of them hold the view of the individual (ifrad) Iqamah.

123 - Issue; He said: (And one should be measured and unhurried in the Adhan, and hasty in the Iqamah).

Al-tarassul means deliberation and patience, from their saying: "So-and-so came at his own pace (rislihi)." Al-hadru is the opposite of that, which is to hasten and to cease extending the sounds. This is among the etiquettes and recommended acts of the Adhan, due to the saying of the Prophet (peace and blessings of Allah be upon him): "When you pronounce the Adhan, be measured and unhurried, and when you pronounce the Iqamah, be hasty." Reported by Abu Dawud and al-Tirmidhi, who said: "It is a gharib (rare) hadith." Abu 'Ubayd reported with his chain of narration from 'Umar (may Allah be pleased with him) that he said to the mu'adhdhin of Bayt al-Maqdis: "When you pronounce the Adhan, be measured, and when you pronounce the Iqamah, be hasty (hadhim)." Al-Asma'i said: "The root of al-hadhm in walking is merely to hasten, and for one to be, along with this, as if he is moving his hands toward his back." And because this is a meaning through which a distinction is achieved between the Adhan and the Iqamah, it is recommended, just like the individual (ifrad) wording. Furthermore, the Adhan is for notifying those who are absent, so stability in it is more effective for notification, while the Iqamah is for notifying those who are present, so there is no need for stability in it.

Section: Abu Abd Allah ibn Battah mentioned that when [the mu'adhdhin] is deliberate and measured, he should not connect the speech together with grammatical inflection (i'rab), but rather with sukun (jazm). He related this from Ibn al-Anbari, from the linguists. He said: And it was narrated from Ibrahim al-Nakha'i that he said: "Two things were performed with sukun (jazm), which they did not express with grammatical inflection: the Adhan and the Iqamah." He said: "This is an indication of their consensus."

Notes

(1) We did not find it in the work of Abu Dawud, and it was reported by al-Tirmidhi, in: Chapter on what has been said regarding being measured in the Adhan, from the Chapters of Prayer. Aridat al-Ahwadhi 1/311, 312. (2) In Gharib al-Hadith 3/244, 245. And the transmission from al-Asma'i is therein. (3) In M there is an addition: "with the unpointed letter ha". And it is not in Gharib al-Hadith. And the transmission is from him. (4) In the original: "for those present". (5) Omitted from: The original.

Arabic (Source)

بالإِجْمَاعِ في التَّرْجِيعِ في الإِقامةِ، ولذلك عَمِلْنا نحن وأبو حَنِيفة بخَبَرِه في الأذانِ، وأخَذَ بأذانِهِ مالكٌ والشَّافِعِىُّ، وهما يَرَيان إفْرَادَ الإِقَامَة.

١٢٣ - مسألة؛ قال: (ويَتَرَسَّلُ في الأَذَانِ ويَحْدُرُ الإِقَامَةَ)

التَّرَسُّلُ: التَّمَهُّلُ والتَّأَنِّى. من قولِهِمْ: جاء فُلَانٌ على رِسْلِهِ. والحَدْرُ: ضِدُّ ذلك، وهو الإِسْرَاعُ، وقَطْعُ التَّطْوِيلِ. وهذا من آدابِ الأذانِ ومُسْتَحَبَّاتِهِ؛ لقولِ النَّبِىِّ -صلى اللَّه عليه وسلم-: "إذَا أَذَّنْتَ فَتَرسَّلْ، وإذَا أَقَمْتَ فَاحْدُرْ". رَوَاهُ أبو داود، والتِّرْمِذِىُّ (١)، وقال: هو حديثٌ غريبٌ. ورَوَى أبو عُبَيْد (٢)، بإسْنَادِهِ، عن عمرَ، رضى اللهُ عنه، أنه قال لِمُؤَذِّنِ بَيْتِ المَقْدِسِ: إذا أذَّنْتَ فتَرَسَّلْ، وإذا أقَمْتَ فاحْذِمْ. قال الأصْمَعِىُّ: وأصْلُ الحَذْمِ (٣) في المَشْى إنَّما هو الإِسراعُ، وأن يكونَ مع هذا كأنَّه يَهْوِى بِيَدَيْهِ إلَى خَلْفِه. ولأنَّ هذا مَعْنًى يَحْصُلُ به الفَرْقُ بين الأذانِ والإِقامةِ، فاسْتُحِبَّ، كالإِفْرَادِ، ولِأنَّ الأذانَ إعْلَامُ الغَائِبِينَ، والتَّثْبِيتُ فيه أبْلَغُ في الإِعْلَامِ، والإِقامةُ إعْلَامُ الحاضِرِين (٤)، فلا حاجةَ إلى التَّثَبُّتِ فيها.

فصل: ذَكَرَ أبو عبدِ اللهِ ابن بَطَّةَ، أنه حَالَ تَرَسُّلهِ ودَرْجِه، لا يَصِلُ الكلام بَعْضَه ببَعْضٍ مُعْرَبًا، بل جَزْمًا. وحكاهُ عن ابْنِ الأنْبَارِى، عن أهْلِ اللُّغةِ. قال: وَرُوِىَ عن (٥) إبراهِيمَ النَّخَعِىِّ قال: شيئانِ مَجْزُومَانِ كانوا لا يُعْرِبُونَهُمَا؛ الأذانُ، والإِقامَةُ. قال: وهذه إشارةٌ إلى جَماعَتِهم.

Notes

(١) لم نجده عند أبي داود، وأخرجه الترمذى، في: باب ما جاء في الترسل في الأذان، من أبواب الصلاة. عارضة الأحوذى ١/ ٣١١، ٣١٢.(٢) في غريب الحديث ٣/ ٢٤٤، ٢٤٥. والنقل عن الأصمعى فيه.(٣) في م زيادة: "بالحاء المهملة". وليس في غريب الحديث. والنقل عنه.(٤) في الأصل: "للحاضرين".(٥) سقط من: الأصل.

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