Some scholars have interpreted the Fajr prayer as having two adhan and the iqamah as the third adhan in the hadith of Abu Mahdhura; what is the opinion on this?

The Shaykh : Does it negate that there were two adhan in the time of the Prophet (peace and blessings be upon him) for the Fajr prayer, or were there not two adhan; as far as you know?

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

The Shaykh : No, no, I do not want to go into details right now.

The questioner : No, there is an adhan.

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

The questioner: Yes.

The Shaykh : Okay; and if a hadith comes saying that there was no first adhan in the Fajr prayer; does it come to mind that the intended first adhan is the second one, or is the intended one the first one?

The questioner : The intended one is the first, but the first one when he stands up.

The Shaykh : Listen; 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: , and he did not call the adhan until it was said to him: "It is morning, it is morning."
This is well known and is in "Sahih"; 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 the expression of adhan, would be the third adhan, and the first adhan is the adhan of Bilal, and the second adhan is the adhan of 'Amr ibn Umm Maktum, and the third adhan is the iqamah; whether Bilal or someone else performs it. So when a hadith comes to us like the one I mentioned to you in some gatherings, which explicitly states that for Fajr there was in the first adhan: , it is not correct to interpret the first adhan here as the second adhan; that is, the second one relative to the iqamah; because if we look away from the distinctiveness of the Fajr adhan now, we use a new expression for the function: the distinctiveness of Fajr by three adhan; the first adhan, the second adhan, and the iqamah - which is the third adhan -; in reality, 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 Mahdhura as being the adhan at the time of Fajr, while this nullifies the hadith; because the hadith says for Fajr there are two adhan, first and second, whereas the iqamah is the third adhan, so in that case it means going out of the text of the hadith. This is what I wanted before I explain the hadith, and if we look at its wording, it will become completely clear that it is not possible to interpret the hadith you quoted from Abu Mahdhura, who said: When the Messenger of Allah (peace and blessings be upon him) came out from Hunayn, I went out as the tenth of ten people from the people of Mecca seeking them, and we heard them calling the adhan for prayer, so we used to call the adhan mocking them, so the Messenger of Allah (peace and blessings be upon him) said: , so he sent for us, and a man called the adhan, and I was the last of them, so when I called the adhan he said: , so he sat me between his hands, and he wiped my forehead and blessed it three times, then he said: . I said: How, O Messenger of Allah? So he taught me as you call the adhan now with it: Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar.
Now I must arrange a benefit; many mu'adhdhins say: Allahu Akbara, Allahu Akbara, this is a mistake, a mistake linguistically and a mistake in transmission; because the hadith as we see it here and as it is in "Sahih Muslim": Allahu Akbar, Allahu Akbar, and whoever has some knowledge of the Arabic language and its etiquette, and especially in the science of grammar; then Allah in their expression: the word of majesty is a subject raised by the beginning, Akbar: a predicate raised by the predication; so it is not permissible for us to say: Allahu Akbara; because it is a linguistic mistake, so if we pause we say: Allahu Akbar, but if we connect it, it is with a damma, so we say: Allahu Akbar, Allahu Akbar.

The questioner : Okay; is the Sunnah to pause or to connect between the...?

The Shaykh : To connect.

The questioner : To connect.

The Shaykh : Ah, it has come in "Sahih Muslim" from the hadith of 'Umar ibn al-Khattab that when he ascended the minbar on Friday, the mu'adhdhin would call the adhan before him, so when the mu'adhdhin said: Allahu Akbar, Allahu Akbar, 'Umar said - while he was on the minbar - : Allahu Akbar, Allahu Akbar, so the Sunnah is to connect as you see here, so it is very important that a person takes the dhikr from the books of the Sunnah; because they remain accurate, and here it comes: Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasool Allah, Ashhadu anna Muhammadan Rasool Allah, here the rest remains... he says: Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasool, Ashhadu anna Muhammadan Rasool Allah, Hayya 'ala al-salah, Hayya 'ala al-salah, Hayya 'ala al-falah, Hayya 'ala al-falah, al-salah khayrun min al-nawm, al-salah khayrun min al-nawm, in the first one.
Here in the explanation: "in the first one" of the morning; that is: in the first call, and in a copy: "in the first one"; that is: you call the adhan... what is there? It dropped!!

The questioner : This is the second explanation.

The Shaykh : This is the second explanation, okay; "in the first one of the morning" that is: in the first call, and in a copy: "in the first one"; that is: in the first call, and the intended meaning is the adhan without the iqamah, ... the hadith, al-salah khayrun min al-nawm, al-salah khayrun min al-nawm in the first one of the morning, he said: and he taught me the iqamah twice; Allahu Akbar, Allahu Akbar to the end of it, I think in another narration it was in my memory, perhaps we will find it now.

The questioner : Al-San'ani in "Subul al-Salam" says: in the first adhan.

The Shaykh : It is the first adhan, that is how the hadith is, here Al-Siddiq al-Sabiq says: "And it is prescribed for the mu'adhdhin to say the tathwib; and that is that he says in the adhan of the morning after the two hayyats: al-salah khayrun min al-nawm. Abu Mahdhura said: O Messenger of Allah, teach me the Sunnah of the adhan, so he taught him and said: . It was narrated by Ahmad and Abu Dawud.
I said: The tathwib is only prescribed in the first adhan of the morning, which is about a quarter of an hour before the time enters, due to the hadith of Ibn 'Umar (may Allah be pleased with him), who said: There was in the first adhan after al-falah: al-salah khayrun min al-nawm twice. It was narrated by al-Bayhaqi, for that reason I asked you for "Sunan al-Bayhaqi" Part 1 page 423, and also al-Tahawi in "Sharh al-Ma'ani", do you have it?

The questioner : I do not have it.

The Shaykh : You do not have it, Part 1 page 82: and its chain is good as the Hafiz said, and the hadith of Abu Mahdhura is general, and it includes the two adhan; but the second adhan is not intended; because it came restricted in another narration with the wording: , it was narrated by Abu Dawud, al-Nasa'i, al-Tahawi and others, and it is extracted in "Sahih Abu Dawud", so his hadith agreed with the hadith of Ibn 'Umar, for this reason al-San'ani said in "Subul al-Salam" Part 1 page such and such after the wording of al-Nasa'i: "And in this is a restriction of what the narrations generalized, Ibn Ruslan said: And Ibn Khuzaymah authenticated this narration, he said: So the prescription of the tathwib is only in the first adhan of Fajr, because it is for waking the sleeper, whereas the second adhan is an announcement of the entry of the time, and a call to prayer. End of al-Zarkashi's extraction of al-Rafi'i's hadiths.
And similarly in "Sunan al-Bayhaqi al-Kubra" from Abu Mahdhura that he used to say the tathwib in the first adhan of the morning due to his command (peace and blessings be upon him). I said: And on this, "al-salah khayrun min al-nawm" is not from the words of the prescribed adhan for calling to prayer and announcing the entry of its time, but it is from the words that were prescribed for waking the sleeper, so it is like the words of the final tasbih that people have become accustomed to in these later ages instead of the first adhan. This is all the words of al-San'ani.
And you see that there are two narrations; the narration of Abu Mahdhura and the narration of Ibn 'Umar, what comes to mind is that there was in the first adhan after al-falah: al-salah khayrun min al-nawm, except =

Another questioner : Praise be to Allah.

Those present : May Allah have mercy on you.The Shaykh : May Allah have mercy on you.

The Shaykh : Except if the adhan for Fajr were like the adhan for the other prayers; in that case, this interpretation would be necessary. But since the Fajr prayer is distinguished from the other prayers by the prescription of two adhans, the knowledgeable Companion who knew of these two adhans said: "It was in the first adhan." No one would think that the second adhan was intended. This is, in fact, a distant interpretation that is not valid to resort to.
After I quoted the words of al-San'ani—and they are good and solid—I said: I only lengthened the discussion of this issue because, first, the practice of most mu'adhdhins in Islamic countries is contrary to the Sunnah in this matter, and second, because few authors have explicitly stated it. For the majority of them, and behind them Sayyid Sabiq, limit themselves to a general statement about it and do not clarify that it is in the first adhan. Did you hear what Sayyid Sabiq said?
"And it is prescribed for the mu'adhdhin to perform al-thawb, which is that he says in the adhan of the dawn..." Yes, which adhan? He glossed over the clarification. Because in reality, these well-known issues are contrary to the Sunnah. Therefore, I said in *Tammam al-Kalam*: "And second, because few authors have explicitly stated it. For the majority of them, and behind them Sayyid Sabiq, limit themselves to a general statement about it and do not clarify that it is in the first adhan of Fajr, as that came explicitly in the authentic hadiths; contrary to the preceding explanation from Ibn Rusan and al-San'ani, may Allah reward them with good."
It remains to be clarified that placing al-thawb in the second adhan is an innovation that contradicts the Sunnah. The contradiction increases when they completely ignore the first adhan and insist on al-thawb in the second. How fitting for them is His saying—Exalted is He—: if they only knew!
A benefit: Al-Tahawi said, after mentioning the explicit hadiths of Abu Mazhura and Ibn 'Umar mentioned earlier regarding al-thawb in the first adhan: "This is the opinion of Abu Hanifa, Abu Yusuf, and Muhammad—may Allah have mercy on them..." Therefore, we say a final word, and this is part of deepening one's knowledge: It is assumed that the Muslims, truly, when the mu'adhdhin calls the second adhan for the Fajr prayer, should be awake and not sleeping. What is the meaning of the mu'adhdhin saying in this second adhan: ? This means normalizing the entire Islamic world to remain sleeping until they hear the second adhan. Therefore, he said to them: !! Is that reasonable? Its reasonableness is that it should be in the first adhan. Therefore, he said: .
And one last thing—and it is very beautiful: A person may wake up to the Fajr adhan, especially in Ramadan, and wonder, "Is this the first adhan or the second?" If you listen a little and the first adhan is according to the Sunnah, and you hear: "Prayer is better than sleep," you know that this is the second adhan. Then you have time to eat suhur, and you have time to make up for what you missed.

Those present : The first one.

The Shaykh : Yes?

The questioner : The first call to prayer.

The Shaykh : The first adhan, excuse me. If he understands: that it is in the first adhan, then he has time to eat suhur if he intends to fast, or to perform the night prayer, even if it is just one rak'ah at the end of the night; as came in the authentic hadith. But under the current situation, he cannot recover this benefit; because the Sunnah was moved from the first adhan to the second adhan. So there must be a difference in the composition of the first adhan from the second adhan; so that the benefit of this addition is realized. Why did he—peace and blessings be upon him—add it to the first adhan? So that the sleeper would return, and the one eating suhur would eat suhur. If it is said to the awake: , this is a statement that seems to be for them and is not fitting for the Sunnah. So moving this beautiful phrase to the first adhan and returning it to the Sunnah is, in reality, obligatory. And whoever revives a Sunnah of mine after me will have its reward and the reward of whoever acts upon it until the Day of Resurrection. But I say: the hadith with this wording is weak, and the authentic one is: to the end of it.
But as I told you yesterday, reviving this Sunnah requires that awareness be provided to the people beforehand so that it does not cause confusion and disturbance among the people. Therefore, I say: Let the witness convey to the absent one. And you have understood the issue with complete clarity, if Allah wills. But it is necessary to prepare for the revival of this Sunnah, from the perspective of the hadith mentioned more than once; which is his saying—peace and blessings be upon him and his family—to the Lady 'Aisha during the Conquest: . This architectural engineering is very beautiful! . But politics intervened. For 'Abd Allah ibn al-Zubayr—may Allah be pleased with him—had heard this hadith from the Lady 'Aisha, so he rebuilt the Ka'bah in his time on the foundation of Ibrahim—peace be upon him. Then—regrettably—'Abd al-Malik ibn Marwan returned the Ka'bah to how it was before the building of 'Abd Allah ibn al-Zubayr; because he was ignorant of this Sunnah. And... one of the narrators said to him: "O Commander of the Faithful, 'Abd Allah ibn al-Zubayr did not do that except based on what he heard from his aunt 'Aisha—may Allah be pleased with her." So he said, regretting it: "If I had known that, I would have left what he did as he did it."

Another questioner : But.

The Shaykh : And there is no time for escape!

The questioner : We understand from you that these two adhans for the Fajr prayer are permanent and not specific...?

The Shaykh : And it is so; because the sleeper may pray from standing, or may eat suhur for a voluntary fast or to fulfill a vow or something similar. So restricting the first adhan to Ramadan is another innovation.

The questioner : Okay; regarding if such an adhan is left, the first adhan is left like all the mu'adhdhins; do we leave al-thawb in the second adhan...?

The Shaykh : The second adhan is like the adhan in all the prayers. But we order them to maintain the Sunnah in its entirety; that they call the adhan. And what is the difference? The difference is a quarter of an hour between the first adhan and the second adhan. Why do they be lazy? And most of them take a salary for that, and I do not say a reward.

The questioner : Shaykh, some of them leave almost an hour, or more, between the two adhans.

The Shaykh : No, because it came in *Sahih al-Bukhari* that: "There was not between the first adhan and the second adhan except the time it takes for this one to descend and this one to ascend"; there is not this difference.

The questioner : Did the narration of the length of fifty verses; reading fifty verses between the two adhans, become authentic?

The Shaykh : This hadith came, but I do not remember that this was between the two adhans.

Another questioner : In suhur.

The Shaykh : Yes?

The questioner : This is in suhur.

The Shaykh : In suhur?

The questioner : Between it and the adhan is the length of fifty verses...

The Shaykh : I do not remember, I mean now. This hadith exists, but we take it from here if it is certain.
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