his feet from the Qiblah while turning; due to what Abu Juhayfah narrated, who said: "I saw Bilal performing the Adhan, and I was tracking (2) his mouth here and there." (Agreed upon). In another wording, he said: "I came to the Messenger of Allah (peace and blessings of Allah be upon him) while he was in a red dome made of leather. Bilal came out and gave the Adhan, and when he reached 'Hayya 'ala al-salah, Hayya 'ala al-falah,' he turned to his right and left (4), but did not rotate." Narrated by Abu Dawud (5). The apparent meaning of the words of al-Khiraqi is that he does not rotate, whether he is on the ground or atop a minaret, and this is the opinion of al-Shafi'i. Our companions mentioned two narrations from Ahmad regarding one who gives the Adhan in the minaret: One of them is that he does not turn, because of the report, and because he would be turning his back to the Qiblah, so it is disliked, as if he were on the surface of the earth. The second is that he turns within its space, because notification (al-i'lam) is not achieved without it, and achieving the intended purpose while failing to observe a matter of etiquette is preferable to the opposite. If he fails to face the Qiblah or walks during his Adhan, it does not invalidate it, for the Khutbah (sermon) is more emphasized than the Adhan, and it is not invalidated by such [acts]. Ahmad was asked about a man who gives the Adhan while walking, and he said: "Yes, the matter of the Adhan is, in my view, easy." He was asked about the Muezzin who walks while performing the Iqamah, and he said: "It pleases me that he finishes [the Iqamah] and then walks." In the narration of Harb, he said: "Regarding the traveler, it is more beloved to me that he gives the Adhan while his face is towards the Qiblah, and I hope it will suffice."
130 - Issue: He said: (And it is recommended for one who hears the Muezzin to say as he says.)
I know of no disagreement among the scholars regarding the recommendation of this. The basis for it is what Abu Sa'id narrated, that the Messenger of Allah (peace and blessings of Allah be upon him) said: "If you hear the call, say the like of what the Muezzin says." (Agreed upon) (1). It was narrated by a group from the Prophet (peace and blessings of Allah be upon him), among them: Abu
(2) In the original: "wa-tatabba'u". In Sahih al-Bukhari: "wa-ja'altu atatabba'u". (3) In M, there is an addition: "wa-usbu'ahu fi udhunayhi" (and his fingers in his ears), and it was mentioned previously in the authentication of the Hadith on page 81 that it is from the wording of al-Tirmidhi. (4) In the version of Abu Dawud: "lawwa 'unuqahu yaminan wa-shimalan" (he twisted his neck to the right and left). (5) In: Chapter regarding the Muezzin turning during his Adhan, from the Book of Prayer. Sunan Abi Dawud 1/124. (1) Reported by al-Bukhari in: Chapter on what one says when hearing the caller, from the Book of the Adhan. Sahih al-Bukhari 1/159. And by Muslim in: Chapter on the recommendation of saying the like of what the Muezzin says for one who hears him... etc., from the Book of Prayer. Sahih Muslim 1/288. It was also reported by Abu Dawud in: Chapter on what one says when hearing the Muezzin, from the Book of Prayer 1/124. And al-Tirmidhi in: Chapter on what a man says when the Muezzin gives the Adhan, from the Chapters on Prayer. Aridat al-Ahwadhi 2/10. And al-Nasa'i in: Chapter on saying the like of what the Muezzin says, from the Book of Prayer. Al-Mujtaba 1/124. And Ibn Majah in: Chapter on what is said when the Muezzin gives = the Adhan, from the Book of the Adhan. Sunan Ibn Majah 1/238. And al-Darimi in: Chapter on what is said in the Adhan, from the Book of Prayer. Sunan al-Darimi 1/272. And Imam Malik in: Chapter on what has been narrated regarding the call to prayer, from the Book of the Call. Al-Muwatta 1/67. And Imam Ahmad in: Al-Musnad 3/6, 53, 90. It was also reported by al-Bayhaqi in: Chapter on saying the like of what the Muezzin says, from the Book of Prayer. Al-Sunan al-Kubra 1/408. (2) Reported by al-Nasa'i in: Chapter on the reward for saying the like of what the Muezzin says, from the Book of the Adhan. Al-Mujtaba 2/20. And by Ibn Majah in the previous chapter and the previous citation. (3) This is how it was stated, and those narrated from in the chapter are Umar ibn al-Khattab and Abd Allah ibn Amr ibn al-As. The Hadith of Umar is marfu' (attributed to the Prophet) and was reported by Muslim in the previous chapter. Sahih Muslim 1/289. And Abu Dawud in the previous chapter. Sunan Abi Dawud 1/125. And al-Bayhaqi in the previous chapter. Al-Sunan al-Kubra 1/409. The Hadith of Abd Allah ibn Amr ibn al-As was reported by Muslim in the previous chapter. Sahih Muslim 1/289. And Abu Dawud in the previous chapter. Sunan Abi Dawud 1/124, 125. And al-Tirmidhi in: Chapter on the virtue of the Prophet (peace and blessings of Allah be upon him), from the Chapters on Merits. Aridat al-Ahwadhi 13/101, 102. And al-Bayhaqi in: Chapter on what one says when finishing saying the like of what the leader (Imam) says, from the Book of Prayer. Al-Sunan al-Kubra 1/409, 410. And Imam Ahmad in: Al-Musnad 2/168. (4) Reported by Ibn Majah in: Chapter on what is said when the Muezzin gives the Adhan, from the Book of the Adhan. Sunan Ibn Majah 1/238. And Imam Ahmad in: Al-Musnad 6/326. (5) Reported by Imam Ahmad in: Al-Musnad 6/9. (6) In the copies: "'an".
قَدَميْه عن القِبْلَةِ في الْتِفَاتِه؛ لِمَا رَوَى أبو جُحَيفةَ، قال: رَأَيْتُ بلالًا يُؤَذِّنُ، وأتَتَبَّعُ (٢) فاهُ ههُنَا وههُنَا (٣). مُتَّفَقٌ عليهِ. وفى لفظٍ قال: أَتَيْتُ رسولَ اللهِ -صلى اللَّه عليه وسلم- وهو في قُبَّةٍ حَمْرَاءَ منْ أَدَمٍ، فخَرَجَ بلالٌ فأذَّنَ، فلَمَّا بلغ حَىَّ على الصَّلَاةِ حَىَّ على الفَلَاحِ، الْتَفَتَ يمِينًا وشِمَالًا (٤)، ولم يَسْتَدِرْ. رواهُ أبو داود (٥). وظَاهِرُ كلامِ الْخِرَقِىِّ، أنَّه لا يَسْتَدِيرُ، سواءٌ كان على الأرْضِ أوْ فوقَ المَنَارَةِ، وهو قَوْلُ الشَّافِعِىِّ، وذَكَرَ أصحابُنا، عن أحمدَ، فِيمَنْ أَذَّنَ في المنارَةِ روايَتَيْن: إحْدَاهما، لا يدورُ؛ لِلْخَبَرِ، ولأنَّه يَسْتَدْبِرُ القِبْلَةَ، فَكُرِهَ، كما لو كان على وَجْهِ الأَرْضِ. والثَّانِيَة، يدُورُ في مَجَالِها، لأنَّه لا يَحْصُلُ الإِعْلَامُ بِدُونِهِ، وتَحْصِيلُ المَقْصُودِ بالإِخْلَالِ بأدَبٍ أَوْلَى من العَكْسِ، ولو أخَلَّ بِاسْتِقْبَالِ القِبْلَةِ أو مَشَى في أذَانِه، لم يَبْطُلْ، فإن الخُطْبَةَ آكَدُ من الأذانِ، ولا تَبْطُلُ بهذا. وسُئِلَ أحمدُ عن الرَّجُلِ يُؤَذِّنُ وهو يَمْشِى؟ فقال: نعم، أَمْرُ الأذانِ عندى سَهْلٌ. وسُئِلَ عن المُؤَذِّنِ يمشِى وهو يُقِيمُ. قال: يُعْجِبُنِى أنْ يَفْرُغَ ثُمَّ يمشِى. وقال في رِوَايةِ حَرْبٍ: في المُسَافِرِ أحَبُّ إلىَّ أَنْ يُؤَذِّن ووَجْهُهُ إلى القِبْلَةِ، وأَرْجُو أنْ يُجْزِىءَ.
١٣٠ - مسألة؛ قال: (ويُسْتَحَبُّ لِمَنْ سَمِعَ المُؤَذِّنَ أَنْ يَقُولُ كَمَا يَقُولُ)
لا أَعْلَمُ خِلَافًا بين أَهْل العِلْمِ في اسْتِحْبَابِ ذلك، والأصلُ فيهِ ما رَوَى أبو سعِيدٍ، أنَّ رسولَ اللهِ -صلى اللَّه عليه وسلم- قال: "فإذَا سَمِعْتُم النِّدَاءَ، فَقُولُوا مِثْلَ مَا يَقُولُ المُؤَذِّنُ". مُتَّفَقٌ عليه (١). ورواهُ جَمَاعَةٌ، عن النَّبِيِّ -صلى اللَّه عليه وسلم-؛ منهم: أبو
(٢) في الأصل: "وتتبع". وفى صحيح البخاري: "وجعلت أتتبع".(٣) في م زيادة: "وأصبعاه في أذنيه"، وتقدم في تخريج الحديث صفحة ٨١ أنها من لفظ الترمذي.(٤) عند أبي داود: "لوَّى عنقه يمينا وشمالا".(٥) في: باب في المؤذن يستدير في أذانه، من كتاب الصلاة. سنن أبي داود ١/ ١٢٤.(١) أخرجه البخاري، في: باب ما يقول إذا سمع المنادى، من كتاب الأذان. صحيح البخاري ١/ ١٥٩. ومسلم في: باب استحباب القول مثل قول المؤذن لمن سمعه. . . إلخ، من كتاب الصلاة. صحيح مسلم ١/ ٢٨٨. كما أخرجه أبو داود، في: باب ما يقول إذا سمع المؤذن، من كتاب الصلاة ١/ ١٢٤. والترمذي، في: باب ما يقول الرجل إذا أذن المؤذن، من أبواب الصلاة. عارضة الأحوذى ٢/ ١٠. والنسائي، في: باب القول مثل ما يقول المؤذن، من كتاب الصلاة. المجتبى ١/ ١٢٤. وابن ماجه، في: باب ما يقال إذا أذن =
