4 Adzan Ustadz Isnan Ansory, Lc , MA seg 4 dari 5

Key Concepts:

• Sunnah Adzan (Sunnah practices during the call to prayer)
• Muadzin (The person who calls to prayer)
• Lafadz Adzan (The words of the call to prayer)
• Hadas (Ritual impurity)
• Iqamah (The call to start the prayer)
• Wali (Guardian)
• Makruh (Discouraged)
• Bid'ah (Innovation in religion)
• Qiyas (Analogical deduction)
• Madzhab (School of thought in Islamic jurisprudence)
• Hadits Shahih (Authentic Hadith)
• Hadits Dhaif (Weak Hadith)

1. Sunnah Practices of Adzan

• Lantang (Loud Voice): The muadzin should have a loud and clear voice. The loudness is not just about volume but also intonation. The example given is that a flat intonation, even through a speaker, is not ideal. The story of Bilal being chosen by the Prophet Muhammad for his loud voice is mentioned.
• Tempat Tinggi (High Place): Traditionally, adzan is performed from a high place. This was to ensure the sound reached more people. The modern equivalent is using speakers. The question is raised whether the high place is still relevant when speakers are used. It is suggested that the high place is still relevant if there is a power outage.
• Berdiri (Standing): The muadzin should stand while giving the adzan. Sitting is permissible but standing is preferred. Standing helps with projecting the voice.
• Menggeser Kanan Kiri (Turning Head Right and Left): The muadzin should turn their head to the right when saying "Hayya 'alassholah" and to the left when saying "Hayya 'alal falah." The head should turn, not the entire body. This is based on a hadith narrated by Abu Zuhair, Ahmad, and Tirmidzi.
• Awal Waktu (Beginning of Time): The adzan should be called at the beginning of the prayer time. It is permissible to delay it slightly for a valid reason.
• Menghadap Kiblat (Facing the Qibla): The muadzin should face the Qibla (direction of Mecca) while giving the adzan. This is a sunnah, and it is permissible not to face the Qibla.
• Suci dari Hadas (Pure from Ritual Impurity): The muadzin should be in a state of ritual purity (free from hadas). While it is permissible to give the adzan in a state of hadas, it is better to be in a state of purity.
• Mengumandangkan Adzan dan Iqamah (Calling Adzan and Iqamah): The person who calls the adzan should also call the iqamah. If the muadzin plans to leave, they should find someone else to call the adzan.
• Memegang Telinga (Holding Ears): Holding the ears while giving the adzan is also a sunnah. This may help to amplify the voice.

2. Adzan Subuh (Adzan for Fajr Prayer)

• Two Adhans: During the time of the Prophet Muhammad, there were two adhans for the Fajr prayer. Bilal would call the first adhan to wake people up for qiyamul lail (night prayer) and sahur (pre-dawn meal). Ibnu Ummi Maktum would call the second adhan when the time for Fajr prayer began.
• Eating and Drinking: It is permissible to continue eating and drinking after the first adhan but not after the second adhan.
• Other Prayers: The practice of two adhans is specific to the Fajr prayer and is not prescribed for other prayers.

3. Adzan Selain untuk Salat (Adzan for Other Purposes)

• Three Categories: The use of adzan for purposes other than calling to prayer falls into three categories:
  • Dalil (Evidence): Those with specific evidence (hadith).
  • Tabarrukan (Seeking Blessings): Those done for seeking blessings.
  • Qiyas (Analogy): Those based on analogy to situations with existing evidence.

4. Adzan untuk Kelahiran Bayi (Adzan for the Birth of a Baby)

• Hadith: There is a hadith narrated by Abu Daud, Tirmidzi, and Hakim that the Prophet Muhammad gave the adzan in the ear of Hasan when Fatimah gave birth to him. This hadith is considered sahih (authentic) by Hakim and Imam an-Nawawi.
• Ulama's Opinion: There is disagreement among scholars regarding the permissibility of giving the adzan for a newborn baby. Some consider it bid'ah (innovation), while others consider it sunnah.
• Madzhab: The Shafi'i and Hanbali madzhabs consider it sunnah to give the adzan for a newborn baby. The Hanafi madzhab considers it permissible but not sunnah. The Maliki madzhab considers it makruh (discouraged).

5. Adzan dalam Peperangan (Adzan in Warfare)

• Ashar Sahabat: There are reports from the time of the companions of the Prophet Muhammad that the adzan was used during warfare to indicate whether someone was a believer or not.

Synthesis/Conclusion:

The video discusses the sunnah practices related to the adzan, emphasizing the importance of a loud and clear voice, performing the adzan from a high place, and turning the head while reciting certain phrases. It also covers the specific case of the adzan for the Fajr prayer, which traditionally involves two adhans. Furthermore, the video explores the use of adzan for purposes other than calling to prayer, such as for newborn babies and during warfare, highlighting the different opinions among Islamic scholars regarding the permissibility of these practices. The main takeaway is a detailed understanding of the various aspects of adzan beyond its basic function as a call to prayer, including its sunnah practices and its application in different contexts.