Adhān and Iqāmah

A Comparative Overview of Rulings by Imam Khamenei, Ayatollah Sistani, and Ayatollah Makarem Shirazi

The Adhān (call to prayer) and Iqāmah (call to commence prayer) hold a cherished place in Islamic devotion. More than a call to action, they represent a daily declaration of divine unity and servitude. In this article, we compare the jurisprudential positions of three leading contemporary Shia Marājiʿ: Imam Khamenei, Ayatollah Sistani, and Ayatollah Makarem Shirazi, outlining their similarities and nuances on key matters related to Adhān and Iqāmah.

1. Legal Status and Context of Recitation

• Imam Khamenei considers the recitation of Adhān and Iqāmah at the start of prayer times among the most strongly recommended (mustaḥabb) acts. Public recitation is encouraged as long as it does not cause disturbance【Imam Khamenei: Q449】.
• Ayatollah Sistani also rules that Adhān and Iqāmah are recommended for daily obligatory prayers, but not legislated for non-daily or recommended prayers. He outlines a detailed structure and etiquette for when they may be omitted, especially when joining or following congregational prayers【Rulings 902–926】.
• Ayatollah Makarem Shirazi holds a similar view, stating that both are mustaḥabb, with an emphasis on not abandoning Iqāmah. For non-daily obligatory prayers, saying “al-ṣalāh” thrice is encouraged, but Adhān and Iqāmah are not prescribed【Issue 841】.

2. Inclusion of the Third Testimony

• Imam Khamenei permits the statement “Ashhadu anna ʿAliyyan Walīyyullāh” to be recited as a sign of Shia identity, with the niyyah of taqarrub ilallah (seeking closeness to Allah), but stresses it is not a formal part of Adhān or Iqāmah【Q454】.
• Ayatollah Sistani likewise affirms that this phrase is not part of the canonical structure of Adhān or Iqāmah, but may be recited after testifying to the Prophethood of the Messenger (peace be upon him and his family) with the intention of proximity to Allah【Ruling 905】.
• Ayatollah Makarem Shirazi encourages its recitation for tabarruk (seeking blessings) after the second testimony, while clearly distinguishing it from the prescribed phrases【Issue 843】.

3. Public Broadcasting and Volume Control

• Imam Khamenei allows the broadcasting of Adhān via loudspeakers in a common and accepted manner. However, playing Qur’anic recitations or supplications loudly, especially when it disturbs neighbours, is impermissible【Q451–Q452】.
• Ayatollah Sistani addresses this indirectly through a strong emphasis on ādāb and decorum. While he doesn’t explicitly mention loudspeakers, the prohibition against reciting in an entertaining or disruptive manner applies by analogy【Ruling 907】.
• Ayatollah Makarem Shirazi does not specifically address loudspeaker use, but his rulings suggest that acts related to Adhān must be done in a dignified and recommended way, avoiding excessive or disruptive means.

4. Validity When Recited by a Woman

• Imam Khamenei states that it is problematic (i.e. not clearly valid) for a man to rely on a woman’s Adhān for sufficing his own prayer obligations【Q453】.
• Ayatollah Sistani explicitly rules that the Adhān and Iqāmah said by a woman do not suffice for a man in congregational settings, even if she is his maḥram. In women-only congregations, it is valid【Rulings 915–916】.
• Ayatollah Makarem Shirazi does not discuss this issue directly in the available rulings, but would likely align with the general jurisprudential caution observed by the other two Marājiʿ.

5. Additional Issues

• Timeliness and Sequence:
  All three scholars emphasise that Adhān and Iqāmah must be recited after the prescribed time for prayer sets in. Ayatollah Sistani and Ayatollah Makarem Shirazi both stress that any recitation before the time is invalid【Sistani: Ruling 921】【Makarem Shirazi: Implied】.
• Structure and Language:
  All agree on the correct Arabic phrasing and order of the Adhān and Iqāmah, with Ayatollah Sistani providing detailed procedural rulings regarding order, intervals, and intention【Rulings 918–920】.
• Adhān as Cultural or Political Symbol:
  Imam Khamenei recognises the Adhān as a religio-political symbol and encourages its public recitation, especially for preserving religious identity and encouraging youth participation【Q449–Q450】.

Conclusion

The rulings of Imam Khamenei, Ayatollah Sistani, and Ayatollah Makarem Shirazi reflect a shared reverence for the Adhān and Iqāmah as sacred, identity-affirming rituals. While they converge on major aspects — such as the permissibility of the third testimony as a non-obligatory addition — they offer nuanced guidance on issues like public recitation, female Adhān, and procedural conditions. These differences highlight the richness and adaptability of Shia fiqh in addressing contemporary contexts while remaining anchored in tradition.

Sources and References

Imam Khamenei

• Practical Laws of Islam, Office of the Supreme Leader
  Official English translation of Ajwibat al-Istiftaʾāt
   Website: www.leader.ir/en
  • Questions 448–455 relate to rulings on Adhān, Iqāmah, public recitation, the third testimony, and women’s Adhān.

Ayatollah Sistani

• Islamic Laws: A Code of Practice for Muslims in the West
  Available at: www.sistani.org
  • Rulings 902–927 cover all matters related to Adhān and Iqāmah, including recommended acts, exceptions, rulings on women’s Adhān, and congregational settings.

Ayatollah Makarem Shirazi

• Islamic Laws (English Summary of Ahkām)
  Website: old.makarem.ir
  • Issues 841–843 address rulings on the structure and recommendation of Adhān and Iqāmah, including the third testimony.

Compiled for the Friday Bulletin | For further study, consult the official risālahs or the offices of the respective Marājiʿ.

All rulings are based on the latest available sources as of May 2025.