Advice on the manner of the adhan.

[The iqamah is called and the Shaykh repeats it behind the mu'adhdhin].

The Shaykh: Raise your hands, raise your hands, turn your face to the right. It appears that you need a second tent, ya 'Azmi.

The questioner : ... .

The Shaykh: ... Doctor.

The questioner : ... .

The Shaykh: Huh?

The questioner: When?

The Shaykh: I mean, regarding your father's adhan, a second tent is needed [The Shaykh laughs!], you must—ya Abu 'Azmi—first raise your hands and place them on your ears.

Another questioner: Inside?

The Shaykh: Second. No. Second, turn with your head at the "hay'alah," not with your chest. Your chest must remain as it is in prayer, facing the qiblah when you say the taslim. When you say the taslim, of course, do not do what some people do: "As-salamu alaykum wa rahmatullah" and they bend over in that extreme manner. "As-salamu alaykum wa rahmatullah!" They say in our area, "They crack it like a neck"; no, it is only a turn of the head. The qiblah: "As-salamu alaykum wa rahmatullah" with the neck only. "As-salamu alaykum wa rahmatullah." Likewise, during the adhan, do not exceed this turn. Your chest remains exactly as it is. That is why I told your son: a second tent is needed so that we can hear your adhan a second time, and remind you of the Sunnah time after time, and again and again. And may our Lord gather us with you, if Allah wills.
...
This is an error. It is "Allahu Akbar, Allahu Akbar"; whether in the adhan or in the iqamah, "Allahu Akbar, Allahu Akbar," and not "Allahu Akbara, Allahu Akbara." Because saying "Allahu Akbara, Allahu Akbara" is a grammatical error in the Arabic language. Because it is known even to beginners in the language: "Allah" is the subject (mubtada'), and "Akbar" is the predicate (khabar), and the predicate remains what? It is raised (marfu'), it is not lowered (mansub). But the view of those who got entangled and erred by lowering "Akbar" is a saying that has no basis, and it is: "The takbir is jazm (definitive)." "The takbir is jazm" is a saying with no basis, and error upon error, they interpreted jazm by the grammatical term; meaning a sukun (stillness). This is an error. Rather, the intended meaning of jazm is khutuf (elision); meaning the person does not say: "Allah Akbar" (with a long alif), but rather: "Allah Akbar." And this is a practical error for some imams; they say: "Allah Akbar" (with a long alif); this is an error. This phrase: "The takbir is jazm" is not a hadith, but it is from the words of "Ibrahim al-Nakha'i," from the scholars of the Tabi'un. And it means the takbir is jazm, i.e., elision; one does not lengthen the ba; because it would become a question. And here, of course, "Allah Akbar" (with a long alif) means: Is Allah the Greatest? This is an error, this is not permissible. But the important thing is that this phrase is not a hadith, and it is an athar from Ibrahim, and it does not mean that one says: "Allahu Akbar, Allahu Akbar" (with a long alif) as happens in some Arab countries. And this is contrary to the Sunnah as it came in: "Sahih Muslim." Rather, one says the two takbir phrases together: "Allahu Akbar, Allahu Akbar"; whether in the adhan or in the iqamah. And this is a reminder, and the reminder benefits the believers.

The questioner : May Allah reward you with good.

Another questioner: ... a grammatical perspective; "Allahu Akbara."

The Shaykh: What is the perspective?

The questioner: On the assumption that it is lowered for specification, I specify it or I mean it or something like that...

The Shaykh: Okay; this is a valid perspective, but what is the original in the language if the matter turns between estimation and its absence, what is it?

The questioner: Its absence.

The Shaykh: Then its absence.