Is it said after hearing the mu'adhdhin: (O Allah, Lord of this perfect call)? And does this include the mu'adhdhin himself?

The questioner : We see many people, when the mu'adhdhin finishes, immediately say: "O Allah, Lord of this perfect call," and so on. But I read a hadith, and... when the mu'adhdhin finishes, - in its meaning - he says: . So what is the correct statement in this matter? May Allah reward you.

The Shaykh : It is in the hadith he read; it is a valid hadith, and we have mentioned it more than once. It is what Imam Muslim narrated in his "Sahih" from the hadith of Abdullah ibn Amr ibn al-As (may Allah be pleased with them both). He said: The Messenger of Allah (peace and blessings be upon him) said: . This hadith, as we mentioned, is a valid hadith narrated by Imam Muslim in his "Sahih," and it commands three things:
The first: that one should say exactly what the mu'adhdhin says, as if he is calling the adhan, but he does not raise his voice in response.
The second command: that one should send blessings upon the Prophet (peace and blessings be upon him). The sending of blessings may be the Ibrahimiyyah prayer, which is the best, and it has many formulations. One can choose from them whatever is most concise in expression. It is permissible to settle for any other expression, as is customary in the books and in the narration of the hadith, to say: O Allah, send blessings upon Muhammad and peace. This is the second command.
The third command: that one should ask Allah (Blessed and Exalted is He) for the Prophet (peace and blessings be upon him) that rank (wasilah), and that is with the wording and supplication that the Prophet (peace and blessings be upon him) encouraged in the hadith narrated by Imam al-Bukhari in his "Sahih" from the hadith of Jabir ibn Abdullah (may Allah be pleased with him). He said: The Messenger of Allah (peace and blessings be upon him) said: . So these are three commands in sequence: the first command is the response, the second command is sending blessings upon the Prophet (peace and blessings be upon him), and the third command is the supplication for him in the hadith of Jabir.
And here it is necessary to point out some benefits, among which is that the command mentioned in this hadith is not for obligation. This is related to a previous question, due to the presence of some indications pointing to the lack of obligation. The most important of them, in my opinion, is what came in "Muwatta' Imam Malik" (may Allah have mercy on him) with a valid chain: "That the Companions, on Friday, when 'Umar would ascend the minbar and the mu'adhdhin would begin the adhan, we would engage in conversation. When the mu'adhdhin would stop, we would stop, and 'Umar ibn al-Khattab would deliver the sermon."
This is an action that took place in the presence of 'Umar ibn al-Khattab, who was on the minbar seeing the people talking while the mu'adhdhin was calling the adhan, and he did not silence them, nor did he disapprove of them. So that silence was evidence that their action was not disapproved of, otherwise 'Umar would not have remained silent. And you know well who 'Umar is: 'Umar al-Faruq, who used to preach on Friday when a man entered, and he said to him, disapproving of his lateness: "It was only when I heard the adhan that I performed wudu, then I came." He said to him: "Even the wudu?" And he said, or he said: "I heard the Messenger of Allah (peace and blessings be upon him) say: ."
So this Rightly Guided Caliph, 'Umar ibn al-Khattab, saw a man who was late in attending the beginning of the sermon, and yet he did not silence him. So how would he remain silent about the people who were before him, who were talking, and the mu'adhdhin was calling the adhan, assuming that responding to it is obligatory? So this action of 'Umar's silence regarding the action of those people present in the mosque indicates that the response is not obligatory.
And from that also, it came in some hadiths that the Prophet (peace and blessings be upon him) heard the mu'adhdhin saying: "I bear witness that there is no god but Allah," so he did not add to his saying: . He did not say the phrase in its entirety, among other indications that do not come to my mind.
This is one thing, and the other thing is: that Jabir's supplication ends with his saying (peace and blessings be upon him): . As for the addition: "Indeed You do not break Your promise," it is anomalous (shadhdh) if not denounced (munkar); because Imam al-Bukhari and Imam Ahmad, both of them narrated this hadith from Jabir through a sheikh of theirs, who is Ali ibn Ayyash, with his valid chain, to Muhammad ibn al-Munkadir, from Jabir, from the Messenger of Allah (peace and blessings be upon him). They do not have this addition: "Indeed You do not break Your promise." Rather, the one who uniquely narrated it among the famous books of Sunan is Imam Abu Bakr al-Bayhaqi in his book known as "al-Sunan al-Kubra." He also narrated it through the path of Ali ibn Ayyash, and no researcher doubts that the narration of Imam Ahmad is more precise, more controlled, and better memorized than the narration ofThe Shaykh : who narrated it from Ali ibn Ayyash, and from him Abu Bakr al-Bayhaqi indirectly; therefore, one should not add to this supplication beyond what is authentic from the Messenger of Allah (peace and blessings be upon him) with it, as I mentioned earlier.The Shaykh : The one narrated from 'Ali ibn 'Iyyash, and from him Abu Bakr al-Bayhaqi by indirect transmission; therefore, the caller should not add to this supplication anything beyond what is authentic from the Messenger of Allah (peace and blessings be upon him), as I mentioned earlier.
What do you have?

The questioner : Is it possible for the listener of the adhan to combine saying: "And I bear witness" when he says: "I bear witness that there is no god but Allah"; meaning he mentions the supplication at the end?

The Shaykh : Yes, it is possible, and this is what I mentioned earlier.

The questioner : Is it possible for the one who heard it; the hadith says to the mu'adhdhin: .

The Shaykh : .

The questioner : Does it include the mu'adhdhin himself, for example, in the supplication: O Allah, Lord of this perfect call?

The Shaykh : No, it does not include him; because if it included him, it would be obligatory for him to call the adhan twice, and no scholar says this at all. And from here we infer the error of the innovators who try to pass off and always and forever some of their innovations with the weakest of evidence, rather with obvious fabrications; among which is that they say: The Prophet (peace and blessings be upon him) addressed the listeners with his saying: to the end of the hadith. So why did you exclude the mu'adhdhin from this address directed to the listeners? Is the mu'adhdhin not a listener to his adhan? We say: Yes, he is a listener to his adhan, but is he included in this adhan? The answer is: No. The reason is that the scholars of the Muslims, without exception, do not consider it prescribed for the mu'adhdhin to say:
Allah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest [in a low voice, repeating what he said as the listener of the adhan does].
Allah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest [in a low voice, repeating what he said as the listener of the adhan does].
Until he finishes the adhan. No one says this. And so this was a practical agreement among the scholars that the address is intended for other than the mu'adhdhin. This is first. And second, is it prescribed for the listeners to raise their voices in sending blessings upon the Prophet (peace and blessings be upon him) as the mu'adhdhin raises his voice in the adhan? The answer is: No.
So we return to say: let us assume that he is included in the generality of: ; so where did they get the mu'adhdhin's raising his voice in sending blessings upon the Prophet (peace and blessings be upon him) as he raises his voice in the adhan? It is sufficient for him to be told to send blessings upon the Prophet (peace and blessings be upon him) after he finishes the adhan. This is on the assumption that the mu'adhdhin is included in the generality of: . But we have said that this generality here is not correct; because the intended meaning is the addressed ones. So here, some mu'adhdhins in some Arab countries have two errors:
The first: that they included the mu'adhdhin in the generality of his saying: , and they derived from that that he sends blessings upon the Prophet (peace and blessings be upon him). And the second error is that they permitted him to raise his voice in sending blessings upon the Prophet (peace and blessings be upon him); so they attached to the adhan what was not part of it throughout the centuries known for their virtue.
And I believe that a necessary consequence of those who fabricate to justify their innovations is that they fall into what they do not say themselves, and this is the point. If they say: he may send blessings, we say to them: then the mu'adhdhin may call the adhan twice; once loudly and once quietly; because that is the implication of their saying: ; meaning: until the mu'adhdhin was included in that.