What is said in response to the mu'adhdhin?
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The Shaykh : I remind you, my brothers, on the occasion of the adhan and what should be said in response to the mu'adhdhin, and I do not say what is obligatory. It is reported in Sahih Muslim from the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) said: . In truth, I intended to remind you of the wording of the supplication for the wasilah, for I hear many imams, let alone the common people, saying in the supplication for the wasilah: "O Allah, Lord of this perfect call and the established prayer, grant Muhammad the wasilah and the virtue." They add here and say: "and the high rank." This is, first, an addition to the Prophetic text, because the Messenger (peace be upon him) said: Sahih al-Bukhari 614.
Here are two additions that have no basis in this supplication. First, the first of them is idle talk; the "high rank" is the wasilah; the "high rank" is the wasilah. But the important point in this matter is that every Muslim must be sincere to the Messenger (peace and blessings be upon him) in following him, just as he is sincere to his Lord in worshipping Him. Therefore, on such an occasion, we say—and this is a matter of terminology, and there is no dispute over terminology, especially if the intention is to remind people of something they are heedless of—I say: There are two types of tawhid (the oneness of Allah) terminologically. You heard just now that the tawhid of Allah is divided into three categories: tawhid al-rububiyyah (oneness of lordship), tawhid al-'ibadah (oneness of worship), and tawhid al-sifat (oneness of attributes). Now we say there are two types of tawhid: one relates to Allah, and the other to the Messenger of Allah. You know the details of the speech regarding the tawhid of Allah. As for the tawhid of the Messenger, his tawhid is in following him; no one else is followed with him. Do not take anyone as a follower besides the Messenger of Allah. There is no messenger after the Messenger of Allah (peace and blessings be upon him). To confirm this meaning, he (peace and blessings be upon him) said in a long hadith, the relevant part of which is his saying:Mishkat al-Masabih 177Isnād Da'īf (Zubair `Aliza'i). Moses, the one who spoke to Allah, if he were alive, would not have added a single letter to the Messenger of Allah (peace and blessings be upon him). So what about us, the Muslims today, who do not care about the tawhid of the Messenger in following him? We now follow our desires, we follow the customs of our fathers and grandfathers, and so on. Our following of our desires: if it is said, as I said just now, "Do not say 'and the high rank,'" he will say to you, "My brother, what is the harm in saying that?" This indicates to you that he does not follow the Messenger of Allah. You tell him, "The Messenger of Allah told you to say this: Sahih al-Bukhari 614." The supplication ends. We [say] "the high rank" and we add at the end, "You do not break Your promise." So why are you not sincere to the Messenger of Allah in following him when you know that the Messenger of Allah said this? Then you come to [An-Nisa 4:65]. So do not add "the high rank" to this supplication, and do not conclude this supplication with "You do not break Your promise." I hope you pay attention to these issues, because they are not, as some people say, mere trifles or secondary matters. Do you not want to worship Allah as Allah commanded you and as the Messenger of Allah taught you? Whoever worships Allah on a path other than the path of the Messenger of Allah will not be a true believer in Allah. Now, turn to Allah (Mighty and Majestic) in your prayer.
Abu Layla : Our Shaykh, clarify for us the saying of the ameen before you pray, even if it is brief words.
The Shaykh : This is a broad topic, Abu Layla.
When you hear the mu'adhdhin, say what he says. When you hear the mu'adhdhin, say what he says. Then send blessings upon me, for whoever sends blessings upon me once, Allah will send blessings upon him ten times. Then ask Allah for me the wasilah, for it is a rank in Paradise that is not fitting for any man except one, and I hope that I will be he. Whoever asks for me the wasilah, my intercession will be granted to him on the Day of Resurrection.
إذا سمعتم المؤذن فقولوا مثلما يقول _إذا سمعتم المؤذن فقولوا مثلما يقول_، ثم صلوا عليّ فإنه من صلّى علي مرة واحدة صلى الله عليه بها عشر ثم سلوا الله لي الوسيلة ؛ فإنها درجة في الجنة لا تنبغي إلا لرجل وأجو أن أكون أنا هو ، فمن سـأل لي الوسيلة حلت له شفاعتي يوم القيامةWhoever after listening to the Adhan says, 'Allahumma Rabba hadhihi-dda` watit-tammah, was-salatil qa'imah, ati Muhammadan al-wasilata wal-fadilah, wa b`ath-hu maqaman mahmudan-il-ladhi wa`adtahu' [O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and resurrect him to the best and the highest place in Paradise that You promised him (of)], then my intercession for him will be allowed on the Day of Resurrection
من قال حين يسمع النداء: اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته ، حلت له شفاعتي يوم القيامةHere are two additions that have no basis in this supplication. First, the first of them is idle talk; the "high rank" is the wasilah; the "high rank" is the wasilah. But the important point in this matter is that every Muslim must be sincere to the Messenger (peace and blessings be upon him) in following him, just as he is sincere to his Lord in worshipping Him. Therefore, on such an occasion, we say—and this is a matter of terminology, and there is no dispute over terminology, especially if the intention is to remind people of something they are heedless of—I say: There are two types of tawhid (the oneness of Allah) terminologically. You heard just now that the tawhid of Allah is divided into three categories: tawhid al-rububiyyah (oneness of lordship), tawhid al-'ibadah (oneness of worship), and tawhid al-sifat (oneness of attributes). Now we say there are two types of tawhid: one relates to Allah, and the other to the Messenger of Allah. You know the details of the speech regarding the tawhid of Allah. As for the tawhid of the Messenger, his tawhid is in following him; no one else is followed with him. Do not take anyone as a follower besides the Messenger of Allah. There is no messenger after the Messenger of Allah (peace and blessings be upon him). To confirm this meaning, he (peace and blessings be upon him) said in a long hadith, the relevant part of which is his saying:
if Moses were alive he would feel it absolutely necessary to follow me
لو كان موسى حيا ما وسعه إلا اتباعيWhoever after listening to the Adhan says, 'Allahumma Rabba hadhihi-dda` watit-tammah, was-salatil qa'imah, ati Muhammadan al-wasilata wal-fadilah, wa b`ath-hu maqaman mahmudan-il-ladhi wa`adtahu'
من قال حينما يسمع النداء: اللهم رب هذه الدعوة التامة والصلاة القائمة آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدتهBut no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليماAbu Layla : Our Shaykh, clarify for us the saying of the ameen before you pray, even if it is brief words.
The Shaykh : This is a broad topic, Abu Layla.
Source
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