When is the tathwib — which is the mu'adhdhin saying: (Prayer is better than sleep) — performed?

The questioner : Regarding the adhan for Fajr, O Shaykh, we do not observe you performing the tathwib in the first adhan and in the second... and it was replaced by the tathwib in it.

The Shaykh: Yes.

The questioner : And this contradicts what you mentioned in...?

The Shaykh : That is correct, that is correct.

The questioner : A detailed explanation, O Shaykh, of this point.

The Shaykh- And upon you be peace, and the mercy of Allah and His blessings - We have spoken about this issue in writing and in lectures, and especially during this period, we have spoken about it in many of the countries where we have stood, but there is no harm in reminding you of two hadiths that have no contradiction to them, and upon which this issue is based according to them, and whatever contradicts them is contrary to the Shari'ah, and it is a specific bid'ah (religious innovation) - upon you be peace - It has come in "Sahih Ibn Khuzaymah" and "Sunan al-Nasa'i" and "Musnad al-Imam Ahmad" and other books of the Sunnah that the Prophet (peace and blessings be upon him), when he taught Abu Mahdhura the adhan - this adhan known today with the quadrupling of the takbir - taught him two things, and his teaching was distinguished from the other teachings of the Prophet (peace and blessings be upon him):
The first matter: where he taught him the tarji', the tarji' in the two testimonies. So if he says, meaning: when the mu'adhdhin reaches the two testimonies, he utters them secretly, saying in his heart, hearing himself: , this takes some time, and the listeners become alert and the ignorant ones ask: What is the matter? What has happened to the mu'adhdhin? Since he paused this long pause! And in reality, he did not pause, but he testifies the two testimonies secretly. So when he finishes, he returns, and therefore it is called tarji', and he raises his voice and... in "I bear witness that there is no god but Allah" to the end of it. This is called the tarji', and the hadith of Abu Mahdhura is independent and unique in this benefit.
And the other benefit: that it was narrated from the Prophet (peace and blessings be upon him) that when he finished teaching him the adhan in its entirety, he said to him: , then he continues with the rest of the adhan.
The point is , this second benefit is unique to the hadith of Abu Mahdhura, and it has a corroborating narration in "Sunan al-Bayhaqi al-Kubra" from the hadith of Abdullah ibn Umar ibn al-Khattab (may Allah be pleased with them both), who said: , with the passage of time, this sunnah (recommended practice) was killed and changed and altered in many countries, where the first adhan is not called at all; the adhan for Fajr is like the other five prayers, one adhan in many countries. In some countries, the first adhan is called for Fajr, but there is a long time between the two adhans, about an hour of time, and this is contrary to the Sunnah; for it has come in "Sahih al-Bukhari" when it mentioned the hadith of Bilal that I mentioned earlier: and then it says: It said: "And between their two adhans was the time for this one to descend and this one to ascend," meaning he descends until he calls the first adhan, and he is Bilal, then Ibn Umar ascends to call the second adhan - and upon you be peace, and the mercy of Allah and His blessings -.
And in legislating the two adhans with two mu'adhdhins, there is a very important benefit, and this benefit is lost by contradicting this sunnah (recommended practice), it is clear from the beginning that it is an address to the sleepers, and that does not happen except in the first adhan; because you know that the first adhan is the adhan of Bilal. Why is it called? So that the sleeper wakes up and the one who is eating suhur (the pre-dawn meal) eats suhur. Now this good phrase has been moved to the second adhan, where all the people are awake, and there is no sleeper among them except what Allah wills of the lazy or the negligent or the sick. This is the first benefit, and the other benefit of the first adhan's mu'adhdhin being different from the second adhan's mu'adhdhin is that the voice of each is different from the other. It is sufficient that it is a waking and an alerting, even if the sleeper does not hear the phrase: in the first adhan; so he will know if this is the first adhan or if it is the second adhan from the change in the mu'adhdhin's voice. Therefore, it is from the Sunnah that the first mu'adhdhin be different from the second mu'adhdhin, as was the case in the time of the Prophet (peace and blessings be upon him).
This is the story of this addition, how it was changed and altered. The Sunnah is that it is said in the first adhan: to wake up the sleepers, and it is a bid'ah (religious innovation) for us to put this phrase in the second adhan, and the people are only awake!
Other than that?