What to Say after the Adhān
Imām Muslim and the Imāms of the four Sunan, Abū Dāwūd, An-Nasā’ī, At-Tirmidhī and Ibn Mājah رحمهم الله all narrate a ḥadīth in which S‘ad ibn Abī Waqqāṣ رضي الله عنه reports that the Prophet ﷺ said:
Whoever says upon hearing the Mu’adh-dhin:
أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا، وَبِالْإِسْلَامِ دِينًا
Ash-hadu al-lā ilāha il-lal-lāhu waḥdahū lā sharī-ka lahū, wa an-na Muḥam-madan ‘ab-duhū wa rasū-luh; raḍītu bil-lāhi rab-ban, wa bi Muḥam-madin rasū-lān, wa bil Islāmi dī-nan.
I testify that there is none worthy of worship besides Allāh, who is alone and has no partner, and [I testify] that Muḥammad is His slave and His Messenger; I am happy with Allāh being my Lord, and with Muḥammad being a messenger, and with Islām as [my] religion,
[He] will have his sins forgiven.[1]
There have been two du‘ās which have been recorded in the books of ḥadīth that are to be recited after the adhān. One is the one mentioned above, and the other one is to recite ṣalāt ‘alan-nabī (durūd), and then make du‘ā for Al-Wasīlah.
A Question and its Answer
The question is, which one do you say first? Do you alternate between the two?
Mullā ‘Alī Al-Qārī رحمه الله, when explaining this ḥadīth writes:
[The words of the ḥadīth] ‘Whoever says when he hears the mu’adh-dhin’ could mean the voice of the mu’adh-dhin, his adhān, or his words, and the latter is the most apparent meaning. It is possible that its implication is the first tashah-hud (Ash-hadu al-lā ilāha il-lal-lāh…), or the second one. The second tashah-hud is the Mu’adh-dhin saying at the end of the adhān, ‘lā ilāha il-lallāh’, and [taking this implication] is more appropriate, because in replying with the words mentioned in this ḥadīth after the first tashah-hud, he could miss replying to the words of the adhān yet to come.
It is also possible that the meaning of ‘hears’ is actually ‘replies’, and in that case it would be explicit in its objective. What seems obvious is that the reward mentioned is conditioned to replying to the adhān fully, with the aforementioned addition.[2]
In conclusion, if one wishes to recite both these du‘ās, he should read this one first; thereafter recite ṣalāt-‘alan-Nabī, and then recite the du‘ā asking Allāh for Al-Wasīlah.
May Allāh grant us all the ability to practice. Āmīn
[1] ولفظ مسلم هذا: حَدَّثَنَا مُحَمَّدُ بْنُ رُمْحٍ، أَخْبَرَنَا اللَّيْثُ، عَنِ الْحُكَيْمِ بْنِ عَبْدِ اللهِ بْنِ قَيْسٍ الْقُرَشِيِّ، ح وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا لَيْثٌ، عَنِ الْحُكَيْمِ بْنِ عَبْدِ اللهِ، عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا وَبِمُحَمَّدٍ رَسُولًا، وَبِالْإِسْلَامِ دِينًا، غُفِرَ لَهُ ذَنْبُهُ» قَالَ ابْنُ رُمْحٍ فِي رِوَايَتِهِ " مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: وَأَنَا أَشْهَدُ " وَلَمْ يَذْكُرْ قُتَيْبَةُ قَوْلَهُ: وَأَنَا
[2] قال القاري في المرقاة، كتاب الصلاة، باب فضل الأذان واجابة المؤذن، ج٢/١٦٤ (مكتبه إمدادية، ملتان): (من قال حين يسمع المؤذن) أي صوته أو أذانه أو قوله وهو الأظهر، وهو يحتمل أن يكون المراد به حين يسمع تشهده الأول أو الأخير و[تشهده الأخير] هو قوله [في] آخر الأذان: لا إله إلا الله، وهو [أي قول السامع الدعاء المذكور بعد تشهد المؤذن الأخير] أنسب، ويمكن أن يكون معنى يسمع يجيب، فيكون صريحا في المقصود، وأن الظاهر أن الثواب المذكور مترتب على الإجابة بكمالها مع هذه الزيادة، و[وجه كون الدعاء بعد التشهد الأخير أنسب] لأن قوله بهذه الشهادة في أثناء الأذان ربما يفوته الإجابة في بعض الكلمات الآتية
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