Is it said after hearing the mu'adhdhin: "O Allah, Lord of this perfect call"?
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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 it says: "Say as the mu'adhdhin says, then pray upon me, then ask for me the intercession." 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 is a hadith, as we mentioned, a valid hadith narrated by Imam Muslim in his "Sahih", and it commands three things.
The first is to 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 is to pray upon the Prophet (peace and blessings be upon him). The prayer may be the Ibrahimic prayer, which is the best, and it has many formulations; one can choose from them whatever is most concise. It is permissible to restrict oneself to any other formulation, 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 is to ask Allah (Blessed and Exalted is He) for the Prophet (peace and blessings be upon him) that intercession, using 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:Sahih al-Bukhari 614 So these are three commands in sequence.
The first command is the response, the second is the prayer upon the Prophet (peace and blessings be upon him), and the third is the supplication for him in the hadith of Jabir. 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 indicators pointing to the absence of obligation. The most important of these, in my opinion, is what came in the "Muwatta of Imam Malik" (may Allah have mercy on him) with a valid chain: "The Companions used to be on Friday when Umar would ascend the pulpit and the mu'adhdhin would begin the adhan, we would engage in conversation. When the mu'adhdhin stopped, we stopped, 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 pulpit seeing people talking while the mu'adhdhin was calling the adhan, and he did not silence them or 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 a Friday when a man entered, and he rebuked him for his delay, saying: "It was only when I heard the adhan that I performed wudu and then 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:Jami` at-Tirmidhi 492Sahih (Darussalam)."
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 rebuke him. How could he remain silent about the people in front of him who were talking while the mu'adhdhin was calling the adhan, assuming that the response is obligatory? This action of Umar's silence regarding the action of those people present in the mosque indicates that the response is not obligatory.
Also, it came in some hadiths that the Prophet (peace and blessings be upon him) heard the mu'adhdhin say "I bear witness that there is no god but Allah," and he did not add to his saying: He did not say the phrase in its entirety, among other indicators 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):Sahih al-Bukhari 4719 As for the addition of "You do not break Your promise", it is anomalous, if not denounced, because both Imam al-Bukhari and Imam Ahmad narrated this hadith from Jabir through a sheikh of theirs, namely 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 of "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 the "Sunan al-Kubra". He also narrated it through the route of Ali ibn Ayyash. No researcher doubts that the narration of Imam Ahmad is more precise, more accurate, and better memorized than the narration of the sheikh who narrated it from Ali ibn Ayyash, and from him Abu Bakr al-Bayhaqi indirectly.
Therefore, it is not befitting for the supplicant to add to this supplication 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 : ... mentions the supplication at the end.
The Shaykh : Yes, that is possible, and this is what I mentioned earlier.
The questioner : ... .
The Shaykh : When you hear the mu'adhdhin, say as he says.
The questioner : ... .
The Shaykh : No, it does not include him, because if it included him, he would have to call the adhan twice, and no scholar absolutely says that. From this, we infer the error of the innovators who try to pass off and always implement some of their innovations with the weakest of evidence, or with obvious fabrications. Among them is that they say the Prophet (peace and blessings be upon him) addressed the listeners with his saying:Sunan Abi Dawud 523Sahih (Al-Albani) 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 all Muslim scholars 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.
Allah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest.
Until he finishes the adhan. No one says this. Therefore, this was a practical consensus among scholars that the address "When you hear" is intended for other than the mu'adhdhin.
This is first. And second, is it prescribed for the listeners to raise their voices in the prayer 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: Do we assume that he is included in the generality of "When you hear"? Where did they get the idea of the mu'adhdhin raising his voice in the prayer upon the Prophet (peace and blessings be upon him) as he raises his voice in the adhan? It is sufficient to say to him that he should pray 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 "When you hear," but we have said that this generality here is not correct, because the intended meaning is the addressees.
So here, some mu'adhdhins in some Arab countries have two errors.
The first is that they included themselves in the generality of the saying "When you hear the mu'adhdhin," and they deduced from that that he prays upon the Prophet (peace and blessings be upon him). The second error is that they permitted him to raise his voice in the prayer 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. This is the point: if they tell him to pray, we say to them: Then the mu'adhdhin is allowed to call the adhan twice, once loudly and once quietly, because that is the implication of their saying "When you hear the mu'adhdhin," meaning even if the mu'adhdhin is included in that.
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:
When you hear the mu'adhdhin, say as he says, then pray upon me, for whoever prays upon me once, Allah will pray upon him ten times. Then ask Allah for me the intercession, for it is a rank in Paradise or a station in Paradise that is not fitting for but one man. So whoever asks for me the intercession, my intercession will be granted to him on the Day of Resurrection.
إذا سمعتم المؤذن فقولوا مثل ما يقول ثم صلوا علي فإنه من صلى علي مرة واحدة صلى الله عليه بها عشرا ثم سلوا الله لي الوسيلة فإنها درجة في الجنة أو منزلة في الجنة لا تنبغي إلا لرجل فمن سأل لي الوسيلة حلّت له شفاعتي يوم القيامةThe first is to 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 is to pray upon the Prophet (peace and blessings be upon him). The prayer may be the Ibrahimic prayer, which is the best, and it has many formulations; one can choose from them whatever is most concise. It is permissible to restrict oneself to any other formulation, 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 is to ask Allah (Blessed and Exalted is He) for the Prophet (peace and blessings be upon him) that intercession, using 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:
Whoever 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 القيامةThe first command is the response, the second is the prayer upon the Prophet (peace and blessings be upon him), and the third is the supplication for him in the hadith of Jabir. 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 indicators pointing to the absence of obligation. The most important of these, in my opinion, is what came in the "Muwatta of Imam Malik" (may Allah have mercy on him) with a valid chain: "The Companions used to be on Friday when Umar would ascend the pulpit and the mu'adhdhin would begin the adhan, we would engage in conversation. When the mu'adhdhin stopped, we stopped, 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 pulpit seeing people talking while the mu'adhdhin was calling the adhan, and he did not silence them or 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 a Friday when a man entered, and he rebuked him for his delay, saying: "It was only when I heard the adhan that I performed wudu and then 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:
Whoever comes on Friday, then let him perform Ghusl.
من أتى الجمعة فليغتسلSo 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 rebuke him. How could he remain silent about the people in front of him who were talking while the mu'adhdhin was calling the adhan, assuming that the response is obligatory? This action of Umar's silence regarding the action of those people present in the mosque indicates that the response is not obligatory.
Also, it came in some hadiths that the Prophet (peace and blessings be upon him) heard the mu'adhdhin say "I bear witness that there is no god but Allah," and he did not add to his saying:
And I bear witness.
وأنا أشهدThis is one thing, and the other thing is that Jabir's supplication ends with his saying (peace and blessings be upon him):
Give Muhammad Al-Wasila and Al-Fadila and raise him to Al-Maqam-al-Mahmud which You have promised him
آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدتهTherefore, it is not befitting for the supplicant to add to this supplication 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 : ... mentions the supplication at the end.
The Shaykh : Yes, that is possible, and this is what I mentioned earlier.
The questioner : ... .
The Shaykh : When you hear the mu'adhdhin, say as he says.
The questioner : ... .
The Shaykh : No, it does not include him, because if it included him, he would have to call the adhan twice, and no scholar absolutely says that. From this, we infer the error of the innovators who try to pass off and always implement some of their innovations with the weakest of evidence, or with obvious fabrications. Among them is that they say the Prophet (peace and blessings be upon him) addressed the listeners with his saying:
when you hear the mu'adhdhin repeat what he says, invoke a blessing on me
إذا سمعتم المؤذن فقولوا مثل ما يقول ثم صلوا عليAllah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest
In a low voice, repeating what he said, just as the listener to the adhan does.
بصوت خافت يردد ما قاله كما يفعل السامع للأذانAllah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest
In a low voice, repeating what he said, just as the listener to the adhan does.
بصوت خافت يردد ما قاله كما يفعل السامع للأذانUntil he finishes the adhan. No one says this. Therefore, this was a practical consensus among scholars that the address "When you hear" is intended for other than the mu'adhdhin.
This is first. And second, is it prescribed for the listeners to raise their voices in the prayer 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: Do we assume that he is included in the generality of "When you hear"? Where did they get the idea of the mu'adhdhin raising his voice in the prayer upon the Prophet (peace and blessings be upon him) as he raises his voice in the adhan? It is sufficient to say to him that he should pray 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 "When you hear," but we have said that this generality here is not correct, because the intended meaning is the addressees.
So here, some mu'adhdhins in some Arab countries have two errors.
The first is that they included themselves in the generality of the saying "When you hear the mu'adhdhin," and they deduced from that that he prays upon the Prophet (peace and blessings be upon him). The second error is that they permitted him to raise his voice in the prayer 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. This is the point: if they tell him to pray, we say to them: Then the mu'adhdhin is allowed to call the adhan twice, once loudly and once quietly, because that is the implication of their saying "When you hear the mu'adhdhin," meaning even if the mu'adhdhin is included in that.