The Consequences of Not Calling the Adhan

The Adhan is not something foreign to Muslims. Scholars agree that the Adhan is a part of the Islamic symbols (sha'air) that must be celebrated, yielding rewards for those who proclaim it, respond to it, and fulfill the call (by praying in congregation). Quite often, we find in certain areas or villages that several mosques or prayer rooms (mushalla) do not proclaim the Adhan when prayer time arrives, either because no one is praying in congregation or due to the community's indifference to enlivening the mosque—especially during Dhuhr and Asr times. On this occasion, let us examine the position of the Adhan in the balance of Islamic jurisprudence (fiqh).

In general, scholars differ regarding the ruling on proclaiming the Adhan for every obligatory prayer time, as well as the impact or consequences for individuals or inhabitants of a village who neglect it.

1. Proclaiming the Adhan is an Individual Obligation (Wajib 'Ain) for Anyone Intending to Pray Once the Time Starts—Except for Women.

According to this opinion, anyone who intentionally neglects the Adhan—except for women—has committed a sin, even if they pray alone. This is the view of the majority of Hanafi scholars (specifically the early Hanafis), Al-Awza’i, and is leaned toward by Ibn Hibban of the Shafi’i school. Al-Awza’i argued that a person who does not proclaim the Adhan when about to pray must repeat their prayer if the prayer time has not yet ended.

Al-Kasani Al-Hanafi stated:

فَقَدْ ذَكَر مُحَمَّدٌ مَا يَدُلُّ عَلَى الْوُجُوبِ فَإِنَّهُ قَالَ: إنَّ أَهْلَ بَلْدَةٍ لَوْ اجْتَمَعُوا عَلَى تَرْكِ الْأَذَانِ لَقَاتَلْتُهُمْ عَلَيْهِ، وَلَوْ تَرَكَهُ وَاحِدٌ ضَرَبْتُهُ وَحَبَسْتُهُ، وَإِنَّمَا يُقَاتَلُ وَيُضْرَبُ وَيُحْبَسُ عَلَى تَرْكِ الْوَاجِبِ، وَعَامَّةُ مَشَايِخِنَا قَالُوا: إنَّهُمَا سُنَّتَانِ مُؤَكَّدَتَانِ، لِمَا رَوَى أَبُو يُوسُفَ عَنْ أَبِي حَنِيفَةَ أَنَّهُ قَالَ فِي قَوْمٍ صَلَّوْا الظُّهْرَ أَوْ الْعَصْرَ فِي الْمِصْرِ بِجَمَاعَةٍ بِغَيْرِ أَذَانٍ وَلَا إقَامَةٍ: فَقَدْ أَخْطَئُوا السُّنَّةَ وَخَالَفُوا وَأَثِمُوا، وَالْقَوْلَانِ لَا يَتَنَافَيَانِ لِأَنَّ السُّنَّةَ الْمُؤَكَّدَةَ وَالْوَاجِبَ سَوَاءٌ خُصُوصًا السُّنَّةُ الَّتِي هِيَ مِنْ شَعَائِرِ الْإِسْلَامِ، فَلَا يَسَعُ تَرْكُهَا، وَمَنْ تَرَكَهَا فَقَدْ أَسَاءَ؛ لِأَنَّ تَرْكَ السُّنَّةِ الْمُتَوَATِرَةِ يُوجِبُ الْإِسَاءَةَ

“Muhammad (bin Al-Hasan) mentioned evidence indicating its obligation, stating: ‘If the people of a town agreed to abandon the Adhan, I would surely fight them over it. If a single person abandoned it, I would lash and imprison them.’ A town is fought, or an individual is lashed and imprisoned, only for abandoning an obligation. While the majority of our sheikhs said both (Adhan and Iqamah) are Emphasized Sunnah (Sunnah Muakkadah), based on the narration of Abu Yusuf from Abu Hanifah who said regarding a group of people who prayed Dhuhr or Asr in a city in congregation without Adhan and Iqamah: ‘They have erred against the Sunnah, contradicted it, and sinned.’ These two opinions do not contradict each other because an emphasized sunnah and an obligation are the same, especially a sunnah that is among the symbols of Islam. Therefore, abandoning it is not tolerated. Whoever abandons it has done wrong, because abandoning a mutawatir sunnah results in sin.” (Al-Badai’ As-Shanai’, 1/147)

Az-Zailai Al-Hanafi stated:

أَيْ الْأَذَانُ وَهُوَ سُنَّةٌ مُؤَكَّدَةٌ عِنْدَ عَامَّةِ الْمَشَايِخِ، وَكَذَا الْإِقَامَةُ وَقَالَ بَعْضُهُمْ إنَّهُ وَاجِبٌ

“Namely the Adhan, which is an emphasized sunnah according to the majority of sheikhs (Hanafiyah), as is the Iqamah. Some of them said it is obligatory.” (Tabyin Al-Haqaiq, 1/90)

Al-Maushuli Al-Hanafi said:

وَالْجَمْعُ بَيْنَ الْقَوْلَيْنِ أَنَّ السُّنَّةَ الْمُؤَكَّدَةَ كَالْوَاجِبِ فِي الْإِثْمِ بِتَرْكِهَا، وَإِنَّمَا يُقَاتِلُ عَلَى تَرْكِهِ لِأَنَّهُ مِنْ خَصَائِصِ الْإِسْلَامِ وَشَعَائِرِهِ

“The reconciliation between the two opinions is that an emphasized sunnah is like an obligation in terms of the sin for abandoning it, and the one who leaves it is fought because it is among the unique characteristics and symbols of Islam.” (Al-Ikhtiyar li Ta’lil Al-Mukhtar, 1/42)

Ibnu Taimiyah (Hanbali) said:

وَأَمَّا مَنْ زَعَمَ أَنَّهُ سُنَّةٌ لَا إثْمَ عَلَى تَارِكِيهِ وَلَا عُقُوبَةَ فَهَذَا الْقَوْلُ خَطَأٌ

“As for those who claim it is a sunnah where there is no sin for those who abandon it and no punishment, this statement is an error.” (Majmu’ Al-Fatawa, 22/65)

Ibnu Al-Mundzir mentioned:

قَالَ الْأَوْزَاعِيُّ فِيمَنْ نَسِيَ الْأَذَانَ: يُعِيدُ مَادَامَ فِي الْوَقْتِ، فَإِنْ مَضَى الْوَقْتُ فَلَا إِعَادَةَ عَلَيْهِ

“Al-Awza’i said regarding someone who forgot the Adhan: ‘He repeats (the prayer) as long as it is within the time. If the time has passed, there is no repetition for him.’” (Al-Ausath fi As-Sunan, 3/24)

Evidence for this opinion:

ذَكَرُوا أَنْ يَعْلَمُوا وَقْتَ الصَّلاَةِ بِشَيْءٍ يَعْرِفُونَهُ، فَذَكَرُوا أَنْ يُورُوا نَارًا، أَوْ يَضْرِبُوا نَاقُوسًا فَأُمِرَ بِلاَلٌ أَنْ يَشْفَعَ الأَذَانَ، وَأَنْ يُوتِرَ الإِقَامَةَ

“They (the companions) discussed a way to know the prayer time. They suggested lighting a fire or ringing a bell. Then Bilal was commanded to double the phrases of the Adhan and make the phrases of the Iqamah single.” (HR. Al-Bukhari: 606)

2. The Adhan is Obligatory for Every Person Intending to Perform Congregational Prayer.

According to this view, anyone who neglects the Adhan before congregational prayer has committed a sin—except for women. In fact, congregational prayer is invalid according to the Dhahiri school if skipped. However, it is not mandatory for one praying alone.

Ibnu Hazm Ad-Dzahiri stated:

وَلَا تُجْزِئُ صَلَاةُ فَرِيضَةٍ فِي جَمَاعَةٍ - اثْنَيْنِ فَصَاعِدًا - إلَّا بِأَذَانٍ وَإِقَامَةٍ، سَوَاءٌ كَانَتْ فِي وَقْتِهَا، أَوْ كَانَتْ مَقْضِيَّةً لِنَوْمٍ عَنْهَا أَوْ لِنِسْيَانٍ، مَتَى قُضِيَتْ، السَّفَرُ وَالْحَضَرُ سَوَاءٌ فِي كُلِّ ذَلِكَ، فَإِنْ صَلَّى شَيْئًا مِنْ ذَلِكَ بِلَا أَذَانٍ وَلَا إقَامَةٍ فَلَا صَلَاةَ لَهُمْ

“An obligatory congregational prayer—two people or more—is not valid except with the Adhan and Iqamah, whether within the time or being made up (qadha) due to sleep or forgetfulness; whenever it is made up, traveling and resident are the same in all of this. If they pray without Adhan and Iqamah, there is no prayer for them.” (Al-Muhalla bi Al-Atsar, 2/163-164)

Ibnu Al-Mundzir Ash-Shafi’i stated:

فَالْأَذَانُ وَالْإِقَامَةُ وَاجِبَانِ عَلَى كُلِّ جَمَاعَةٍ فِي الْحَضَرِ وَالسَّفَرِ، لِأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِهِمَا، وَأَمْرُهُ عَلَى الْفَرْضِ، وَلَيْسَ عَلَى مَنْ صَلَّى بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ إِعَادَةٌ

“The Adhan and Iqamah are two obligations upon every congregation while resident or traveling, because the Prophet ﷺ commanded them, and his command implies obligation. However, for the one who prays without Adhan and Iqamah, there is no repetition (of the prayer).” (Al-Iqna’, 1/89)

Evidence for this opinion:

ارْجِعُوا إِلَى أَهْلِيكُمْ، فَعَلِّمُوهُمْ وَمُرُوهُمْ، وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، وَإِذَا حَضَرَتِ الصَّلاَةُ، فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، ثُمَّ لِيَؤُمَّكُمْ أَكْبَرُكُمْ

“Return to your families, teach them and command them (to pray). Pray as you have seen me praying. When the time for prayer arrives, let one of you proclaim the Adhan for you, and let the oldest among you lead you in prayer.” (HR. Al-Bukhari: 6008 and Muslim: 674)

3. The Adhan is Obligatory Only in Mosques where Congregational Prayers are Held.

According to this view, Adhan is not mandatory for congregational prayer outside of a mosque or when praying alone. This is the opinion of Malik and early followers of his school. Malik said:

وَإِنَّمَا يَجِبُ النِّدَاءُ فِي مَسَاجِدِ الْجَمَاعَاتِ الَّتِي تُجْمَعُ فِيهَا الصَّلَاةُ

“The call (Adhan) is only obligatory in congregational mosques where people gather for prayer.” (Al-Muwattha’, 1/69)

Malik also stated, according to the narration of Sahnun:

وَلَيْسَ الْأَذَانُ إلَّا فِي مَسَاجِدِ الْجَمَاعَةِ وَمَسَاجِدِ الْقَبَائِلِ بَلْ وَالْمَوَاضِعِ الَّتِي تَجْمَعُ فِيهَا الْأَئِمَّةِ، فَأَمَّا مَا سِوَى هَؤُلَاءِ مِنْ أَهْلِ السَّفَرِ وَالْحَضَرِ فَالْإِقَامَةُ تُجْزِئُهُمْ فِي الصَّلَوَاتِ كُلِّهَا

“Adhan is not (obligatory) except in congregational mosques or tribal mosques, and even in places where the Imams gather (for congregational prayer). As for others such as those traveling or resident (praying alone), the Iqamah suffices them for all prayers.” (Al-Mudawwanah, 1/160)

Ibnu Abdil Barr stated:

فَأَمَّا مَالِكٌ وَأَصْحَابُهُ فَإِنَّ الْأَذَانَ عِنْدَهُمْ إِنَّمَا يَجِبُ فِي مَسَاجِدِ الْجَمَاعَاتِ حَيْثُ يَجْتَمِعُ النَّاسُ وَقَدْ نَصَّ ذَلِكَ فِي مُوَطَّئِهِ وَاخْتَلَفَ الْمُتَأَخِّرُونَ مِنْ أَصْحَابِهِ عَلَى قَوْلَيْنِ

“As for Malik and his companions, the Adhan according to them is only obligatory in congregational mosques where people gather. This was affirmed by him in Al-Muwattha’, while his later followers differed into two opinions.” (Al-Istidzkar, 1/371)

Evidence for this opinion:

لَمَّا أَمَرَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالنَّاقُوسِ يُعْمَلُ لِيُضْرَبَ بِهِ لِلنَّاسِ لِجَمْعِ الصَّلَاةِ طَافَ بِي وَأَنَا نَائِمٌ رَجُلٌ يَحْمِلُ نَاقُوسًا فِي يَدِهِ، فَقُلْتُ: يَا عَبْدَ اللَّهِ أَتَبِيعُ النَّاقُوسَ؟ قَالَ: وَمَا تَصْنَعُ بِهِ؟ فَقُلْتُ: نَدْعُو بِهِ إِلَى الصَّلَاةِ، قَالَ: أَفَلَا أَدُلُّكَ عَلَى مَا هُوَ خَيْرٌ مِنْ ذَلِكَ

“When the Messenger of Allah ﷺ commanded that a bell be made to gather people for prayer, a man appeared to me in a dream carrying a bell. I said, ‘O servant of Allah, will you sell the bell?’ He asked, ‘What will you do with it?’ I said, ‘We will use it to call people to prayer.’ He said, ‘Shall I show you something better than that (the Adhan)?’...” (HR. Abu Dawud: 499)

Also:

إِنَّمَا الْأَذَانُ لِلْإِمَامِ الَّذِي يَجْتَمِعُ إِلَيْهِ النَّاسُ

“The Adhan is only for the Imam to whom people gather (for prayer).” (Reported by Bayhaqi in Al-Kubra: 1944)

4. Proclaiming the Adhan is a Collective Obligation (Fardhu Kifayah) for the Inhabitants of a Region.

If a village does not proclaim the Adhan, the entire village is sinful. This is the view of the Hanafi school, the authentic view of the Hanbali and Maliki schools, and some Shafi’is.

Al-Mardawi Al-Hanbali stated:

فَإِنْ فَعَلَهُمَا فِي الْحَضَرِ فَالصَّحِيحُ مِنْ الْمَذْهَبِ أَنَّهُمَا فَرْضُ كِفَايَةٍ فِي الْقُرَى وَالْأَمْصَارِ وَغَيْرِهِمَا وَعَلَيْهِ الْجُمْهُورُ

“If both (Adhan and Iqamah) are performed while resident, the authentic view of the school is that they are Fardhu Kifayah in villages, cities, and elsewhere. This is the opinion of the majority (Hanbalis).” (Al-Inshaf, 1/407)

Ibnul Arabi Al-Maliki said:

ثَبَتَ عَنِ النّبيِّ - صلّى الله عليه وسلم - أنَّهُ كَانَ إِذَا غَزَا فَجَاءَتْ عَمَايَةُ الصُّبحِ انْتَظَر، فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ وَإِلَّا أَغَارَ وَبِهَذَا صَارَ الْأَذَانُ فَرْضًا مِنْ فُرُوضِ الْكِفَايَةِ، إِذَا أَذَّنَ مُؤَذِّنٌ وَاحِدٌ فِي الْقَرْيَةِ أَجْزَأَ، وَلَوِ اتَّفَقَتْ قَرْيَةٌ عَلَى تَرْكِ الْأَذَانِ قُوتِلُوا عَلَيْهِ

“It is established from the Prophet ﷺ that if he intended to attack, he would wait until dawn. If he heard an Adhan, he would withhold; otherwise, he would attack. Thus, the Adhan became a collective obligation (Fardhu Kifayah). If one caller proclaims it in the village, it suffices. If a village agreed to abandon it, they would be fought over it.” (Al-Masalik fi Syarh Muwattha’ Malik, 2/314)

Abu Al-Ma’ali Al-Juwaini Asy-Syafii said:

وَقَدْ ذَكَرَ بَعْضُ الْمُصَنِّفِينَ فِي الْمَذْهَبِ أَنَّ الْأَصَحَّ الَّذِي ذَهَبَ إِليْهِ جُمْهُورُ الْأَئِمَّةِ أَنَّ الْأَذَانَ مِنْ فُرُوضِ الْكِفَايَاتِ

“Some compilers in the (Shafi'i) school mentioned that the most correct view held by the majority of Imams is that the Adhan is among the collective obligations.” (Nihayah Al-Mathlab, 2/36)

Evidence for this opinion:

ارْجِعُوا إِلَى أَهْلِيكُمْ فَعَلِّمُوهُمْ وَمُرُوهُمْ، وَصَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي، وَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، ثُمَّ لِيَؤُمَّكُمْ أَكْبَرُكُمْ

“Return to your families, teach them and command them. Pray as you have seen me praying. When the time for prayer arrives, let one of you proclaim the Adhan for you, and let the oldest among you lead you.” (HR. Al-Bukhari: 6008)

And:

مَا مِنْ ثَلَاثَةٍ فِي قَرْيَةٍ وَلَا بَدْوٍ لَا تُقَامُ فِيهِمُ الصَّلَاةُ إِلَّا قَدِ اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ، فَعَلَيْكَ بِالْجَمَاعَةِ فَإِنَّمَا يَأْكُلُ الذِّئْبُ الْقَاصِيَةَ

“There are not three Muslims in a village or wilderness where the prayer is not established except that Satan has gained mastery over them. So adhere to the congregation, for the wolf only eats the lone sheep.” (HR. Abu Dawud: 547)

Also:

كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا غَزَا قَوْمًا لَمْ يُغِرْ حَتَّى يُصْبِحَ، فَإِنْ سَمِعَ أَذَانًا أَمْسَكَ، وَإِنْ لَمْ يَسْمَعْ أَذَانًا أَغَارَ بَعْدَ مَا يُصْبِحُ

“If the Messenger of Allah ﷺ intended to attack a people, he would wait until dawn. If he heard an Adhan, he would withhold; if not, he would attack after dawn.” (HR. Al-Bukhari: 2943 and Muslim: 382)

5. Proclaiming the Adhan is a Collective Emphasized Sunnah (Sunnah Muakkadah Kifayah) and is Disliked (Makruh) to Abandon.

According to this view, if a village neglects the Adhan occasionally, they are not sinful. However, their testimony can be rejected and they sin if they habitually neglect it. This is the official (muktamad) view in the Shafi’i school.

An-Nawawi Ash-Shafi’i said:

فِي مَذَاهِبِ الْعُلَمَاءِ فِي الْأَذَانِ وَالْإِقَامَةِ مَذْهَبُنَا الْمَشْهُورُ أَنَّهُمَا سُنَّةٌ لِكُلِّ الصَّلَوَاتِ فِي الْحَضَرِ وَالسَّفERِ لِلْجَمَاعَةِ وَالْمُنْفَرِدِ لَا يَجِبَانِ بِحَالٍ فَإِنْ تَرَكَهُمَا صَحَّتْ صَلَاةُ الْمُنْفَرِدِ وَالْجَمَاعَةِ

“Regarding the schools of scholars on the Adhan and Iqamah, our famous school (Shafi’iyah) is that both are sunnah for every prayer, whether resident, traveling, in congregation, or alone. They are not mandatory at all. If they are abandoned, the prayer of the individual and the congregation remains valid.” (Al-Majmu’, 3/82)

Al-Hatthab Al-Maliki said:

وَقَالَ بَعْضُ أَصْحَابِنَا وَبَعْضُ أَصْحَابِ الشَّافِعِيِّ وَجُمْهُورُ الْفُقَهَاءِ وَعَامَّةُ أَصْحَابِهِ: إنَّهُ سُنَّةٌ مُؤَكَّدَةٌ

“Some of our companions, some of the companions of Ash-Shafi'i, the majority of jurists, and generally his followers (Ash-Shafi'i) stated: ‘It is an emphasized sunnah.’” (Mawahib Al-Jalil, 1/422)

Ibnu Qudamah Al-Hanbali said:

وَظَاهِرُ كَلَامِ الْخِرَقِيِّ: أَنَّ الْأَذَانَ سُنَّةٌ مُؤَكَّدَةٌ، وَلَيْسَ بِوَاجِبٍ؛ لِأَنَّهُ جَعَلَ تَرْكَهُ مَكْرُوهًا

“The literal meaning of the words of Al-Khiraqi (Hanbali) is that the Adhan is an emphasized sunnah, not obligatory, because he made abandoning it makruh.” (Al-Mughni, 1/302)

An-Nawawi said:

مَنْ تَرَكَ السُّنَنَ الرَّاتِبَةَ، وَتَسْبِيحَاتِ الرُّكُوعِ وَالسُّجُودِ أَحْيَانًا لَا تُرَدُّ شَهَادَتُهُ، وَمَنِ اعْتَادَ تَرْكَهَا رُدَّتْ شَهَادَتُهُ لِتَهَاوُنِهِ بِالدِّينِ

“Whoever leaves the rawatib sunnahs and the tasbih of ruku' and sujud occasionally, his testimony is not rejected. But whoever habitually leaves them, his testimony is rejected for belittling the religion.” (Raudhah At-Thalibin, 11/234)

Evidence for this opinion:

وَمِمَّا احْتَجُّوا بِهِ لِكَوْنِهِمَا سُنَّةٌ قَوْلُهُ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ لِلْاَعْرَابِيِّ الْمُسِيئُ صَلَاتَهُ افْعَلْ كَذَا وَكَذَا وَلَمْ يَذْكُرْهُمَا مَعَ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَكَرَ الْوُضُوءَ وَاسْتِقْبَالَ الْقِبْلَةِ وَأَرْكَانَ الصَّلَاةِ

“Among their arguments for them being sunnah is the Prophet's ﷺ words to the Bedouin who prayed poorly: ‘Do this and that,’ and he did not mention them (Adhan and Iqamah) even though he mentioned wudhu, facing the Qibla, and the pillars of prayer.” (Al-Majmu’, 3/81)

Conclusion

Looking at the opinions above, the assumption that the majority of scholars believe the Adhan is merely a Sunnah Muakkadah is incorrect. The Hanafi, Hanbali, Dhahiri, authentic Maliki, and some Shafi’i scholars view the proclamation of the Adhan as obligatory. This is the view of the majority of jurists: the necessity of proclaiming the Adhan in every Muslim region.

Wallahu a’lam bish shawab.