The Shaykh's clarification of the ruling on the two adhan for the Fajr prayer and in which one the phrase "Prayer is better than sleep" is said.

The Shaykh : Do you deny that there were two adhan for the Fajr prayer in the time of the Prophet (peace and blessings be upon him), or were there not two adhan, to the best of your knowledge?

The questioner : There are two adhan, but the first adhan is...

The Shaykh : I do not want to go into details right now.

The questioner : There are two adhan.

The Shaykh : There are two adhan; that is what I want from you: is there a first adhan and a second adhan, or not?

The questioner : Yes.

The Shaykh : All right, so if a hadith says: in the Fajr prayer, does it occur to you that the intended "first adhan" is the second one, or is the intended one the first?

The questioner : The intended one is the first.

The Shaykh : If the Fajr prayer is distinguished from the other prayers by the prescription of two adhan together, then in that case, if we want to call the iqamah an adhan, it would be the third adhan, is that not so?

The questioner : Yes.

The Shaykh : So the first adhan is before the dawn, and it is the one about which the Messenger (peace be upon him) said: This is well known and is in the authentic collections. So, in the Fajr prayer only, there are two adhan, unlike the other five prayers. And if that is the case, then the iqamah, in terms of being an adhan, is the third adhan. The first adhan is Bilal's adhan, the second adhan is 'Amr ibn Umm Maktum's adhan, and the third adhan is the iqamah, whether Bilal or someone else gives it. So when a hadith comes to us like the one I mentioned to you in some gatherings, which explicitly states that the Fajr was in the first adhan: it is not correct to interpret the first adhan here as the second adhan, meaning the second one relative to the iqamah. Because if we overlook the distinctiveness of the Fajr adhan—now we are using a new expression for clarification—the distinctiveness of the Fajr is by three adhan: the first adhan, the second adhan, and the iqamah, which is the third adhan. In reality, the Fajr is distinguished by one adhan, which is the first adhan. But when you told me that some of the noble scholars interpreted the first adhan in the hadith of Abu Mazhura as being the adhan at the time of Fajr, whereas this nullifies the hadith, because the hadith says: "For the Fajr there are two adhan, a first and a second." As for the iqamah, it is the third adhan. So in that case, it would be a departure from the text of the hadith.
This is what I wanted before we obtained the hadith. And if we obtain it with its wording, it will become completely clear that it is not possible to interpret the hadith in the way you described.
From Abu Mazhura, he said: .