regarding the evidence for following the mu'adhdhin in his iqamah, similar to following the mu'adhdhin in the adhan?
Machine translationRead the Arabic original
The questioner : ... .
The Shaykh : No, here one looks at the aspects that practice has been established upon. This is it.
The questioner : The aspects, without doubt... what practice has been established upon.
The Shaykh : Which one?
Another questioner : The action of the imam.
The Shaykh : ... regarding the imam, because... the imam's action is clear and apparent, whereas the action of the followers does not have this clarity and distinctness, or rather, because there is no following there, only the other individuals. The imam is known for his duty of ordering the rows to be straightened; therefore, I see, for example, that when the khatib is on the minbar on Friday, it is established in "Sahih Muslim" that the Messenger (peace be upon him), while on the minbar, responded to the mu'adhdhin, but it was not reported from him that he said: "O Allah, Lord of this perfect call." The non-transmission here differs from the non-transmission regarding the individuals; why? First: that the imam, after the mu'adhdhin finishes, has a duty; which is to proceed with the sermon. So if there is a gap, this gap is accompanied by silence, and this silence may be accompanied by speech; in that case, the motives are present for the narrator to report from the Messenger (peace be upon him)—the narrator who responded to the mu'adhdhin—that the motives are available for him to say, for example, that he remained silent after responding to the mu'adhdhin, or that he read something and when he heard it, the narrator reported the Messenger's (peace be upon him) response to the mu'adhdhin before the khatib on Friday, and did not report what comes after that of things that other people might do; this non-transmission here gives the effect as if the absence was transmitted, whereas regarding matters that are not as clear in the positive aspect and the corresponding negative aspect, this course is not taken.
Therefore, what the scholars say that "the lack of knowledge of a thing does not necessitate the absence of it by knowledge" is correct regarding the secondary matters that are not clear and apparent. For example, we do not have a report that the adhan was not called for the prayer for rain, so it is not permissible for a person to call the adhan for the prayer for rain; why? Not because it was prohibited, or it was reported that he did not do it; this is stronger if it was reported as came regarding the two festivals; that in "Sahih Muslim" the Prophet (peace and blessings be upon him) went out for the prayer of the two festivals to the prayer ground and there was no adhan and no iqamah, but he said or they said: "The prayer is gathered" only; even this word was not transmitted in the remaining sunnah prayers in which gathering is prescribed, such as the prayer for rain and the prayer for eclipse; so where did all the scholars who agreed that the adhan is not prescribed for these sunnah prayers in which gathering is done take it from?
The non-transmission, so the non-transmission of things that are clear and apparent is not like things that are hidden and not apparent, this is the difference, and this is one of the subtleties of fiqh that some people may not notice.
Another questioner : ... .
The questioner : I mean... our share of questions in the gargle thing, so I do not know if the Shaykh means there is no harm in repeating, do we ask the question here?
The Shaykh : No, in any case, this recording is not for you; so take care of your own account.
The questioner : So the question is the usuli principle that you follow in many issues; which is that if a general hadith comes and is specified by a specific hadith.
The Shaykh : I said: leave it for your personal recording.
The questioner : Yes, he wants to ask the question now.
The Shaykh : I do not want it, I do not want it, but in matters of knowledge.
The questioner : Or else I... this tape is not mine; so it must be in this question; because it is not his share and the brothers need this question.
Another questioner : No, on the contrary, leave it for tomorrow... the Shaykh... no more.
The Shaykh: Yes.
The Shaykh : No, here one looks at the aspects that practice has been established upon. This is it.
The questioner : The aspects, without doubt... what practice has been established upon.
The Shaykh : Which one?
Another questioner : The action of the imam.
The Shaykh : ... regarding the imam, because... the imam's action is clear and apparent, whereas the action of the followers does not have this clarity and distinctness, or rather, because there is no following there, only the other individuals. The imam is known for his duty of ordering the rows to be straightened; therefore, I see, for example, that when the khatib is on the minbar on Friday, it is established in "Sahih Muslim" that the Messenger (peace be upon him), while on the minbar, responded to the mu'adhdhin, but it was not reported from him that he said: "O Allah, Lord of this perfect call." The non-transmission here differs from the non-transmission regarding the individuals; why? First: that the imam, after the mu'adhdhin finishes, has a duty; which is to proceed with the sermon. So if there is a gap, this gap is accompanied by silence, and this silence may be accompanied by speech; in that case, the motives are present for the narrator to report from the Messenger (peace be upon him)—the narrator who responded to the mu'adhdhin—that the motives are available for him to say, for example, that he remained silent after responding to the mu'adhdhin, or that he read something and when he heard it, the narrator reported the Messenger's (peace be upon him) response to the mu'adhdhin before the khatib on Friday, and did not report what comes after that of things that other people might do; this non-transmission here gives the effect as if the absence was transmitted, whereas regarding matters that are not as clear in the positive aspect and the corresponding negative aspect, this course is not taken.
Therefore, what the scholars say that "the lack of knowledge of a thing does not necessitate the absence of it by knowledge" is correct regarding the secondary matters that are not clear and apparent. For example, we do not have a report that the adhan was not called for the prayer for rain, so it is not permissible for a person to call the adhan for the prayer for rain; why? Not because it was prohibited, or it was reported that he did not do it; this is stronger if it was reported as came regarding the two festivals; that in "Sahih Muslim" the Prophet (peace and blessings be upon him) went out for the prayer of the two festivals to the prayer ground and there was no adhan and no iqamah, but he said or they said: "The prayer is gathered" only; even this word was not transmitted in the remaining sunnah prayers in which gathering is prescribed, such as the prayer for rain and the prayer for eclipse; so where did all the scholars who agreed that the adhan is not prescribed for these sunnah prayers in which gathering is done take it from?
The non-transmission, so the non-transmission of things that are clear and apparent is not like things that are hidden and not apparent, this is the difference, and this is one of the subtleties of fiqh that some people may not notice.
Another questioner : ... .
The questioner : I mean... our share of questions in the gargle thing, so I do not know if the Shaykh means there is no harm in repeating, do we ask the question here?
The Shaykh : No, in any case, this recording is not for you; so take care of your own account.
The questioner : So the question is the usuli principle that you follow in many issues; which is that if a general hadith comes and is specified by a specific hadith.
The Shaykh : I said: leave it for your personal recording.
The questioner : Yes, he wants to ask the question now.
The Shaykh : I do not want it, I do not want it, but in matters of knowledge.
The questioner : Or else I... this tape is not mine; so it must be in this question; because it is not his share and the brothers need this question.
Another questioner : No, on the contrary, leave it for tomorrow... the Shaykh... no more.
The Shaykh: Yes.
Source
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