What does the listener of the adhan say if the mu'adhdhin adds the tawhid?
Machine translationRead the Arabic original
The questioner : Regarding the dhikr of the adhan now, if the mu'adhdhin says "Hayya 'ala al-salah, hayya 'ala al-falah," do we say the same as him and add the tawhid, or do we settle for just the tawhid?
The Shaykh : Alternate: do this one time and that one another time.
The questioner : I do this sometimes and that sometimes. What is the evidence, O Shaykh?
The Shaykh : The evidence is that both of the two matters came as a lowering and a placing down, whereas combining the two evidences in a single instance is a religious innovation.
The questioner : Clarify it for me, because I do not understand quickly.
The Shaykh : Did we not say that the placing down came?
The questioner : Yes, I understand.
The Shaykh : So we placed it down.
The questioner : Yes, exactly.
The Shaykh : And the drawing in came, so we drew it in.
The questioner : Yes.
The Shaykh : But we would innovate by combining the placing down and the drawing in; this has no basis.
The questioner : The issue is that it combines the drawing in like this and the placing down.
The Shaykh : Yes, that is how it is. Some people say it this way. The point now is thatSunan an-Nasa'i 678Sahih (Darussalam) this text includes saying "Hayya 'ala al-salah, Hayya 'ala al-salah." The hadith states that if one says "Hayya 'ala al-salah," Sunan Ibn Majah 3885Da'if (Darussalam) then we sometimes do it this way and sometimes that way. As for combining the two, what is the evidence for combining them? Combining requires specific evidence, just as we said regarding combining placing and taking up; since no evidence was found for combining, we said we alternate, sometimes placing and sometimes taking up. Likewise, we said this regarding responding to the mu'adhdhin.
The questioner : All right, I am in the implication of the hadith, may Allah reward you, before I forget.
The Shaykh : Please go ahead.
The questioner : In the implication of the hadith, the Prophet (peace and blessings be upon him) saidSahih Muslim 383 We know this matter and we know that the mu'adhdhin says the seventeen words of the adhan, then he said: Sahih Muslim 385
The Shaykh : Is your word "then" intentional or just a word?
The questioner : No, no, by implication. I am saying by implication, meaning my understanding from the hadith.
The Shaykh : Then, then.
The questioner : From me.
The Shaykh : You said he said such and such, then he said such and such.
The questioner : A hidden pronoun, then say it like this.
The Shaykh : "It became bright and I became dark." Do you understand what I am saying?
The questioner: Okay
The Shaykh : You said that the Messenger said in the first hadith, then the Messenger said. Does "then" mean sequence, and do you have knowledge of this sequence?
The questioner : No
The Shaykh : Yes, may Allah forgive you.
The questioner : You and I, if Allah wills.
The Shaykh : Where are you? What is this luck?
The questioner : All right, the implication of the hadith, O Shaykh, do we not understand it like this?
The Shaykh : No, we cannot understand it like this. We cannot, because this is a variation now.Sahih Muslim 383 Perhaps you remember with me that the Messenger responded to the mu'adhdhin when he said "Ashhadu an la ilaha illa Allah" by saying Do you know this hadith?
The questioner : Yes.
The Shaykh : All right, did he respond with the same as he responded?
The questioner : No
The Shaykh : If this is a variation, then we understand from the totality of the hadiths that came in this chapter that it is permissible to do it like this and like that and like that. So if you, meaning, you settled for saying in response to the mu'adhdhin in the two testimonies "Wa ana wa ana," you would not have contradicted the first hadith, correct?
The questioner : Yes.
The Shaykh : Why? Because saying this and doing this is one thing.
The Shaykh : Alternate: do this one time and that one another time.
The questioner : I do this sometimes and that sometimes. What is the evidence, O Shaykh?
The Shaykh : The evidence is that both of the two matters came as a lowering and a placing down, whereas combining the two evidences in a single instance is a religious innovation.
The questioner : Clarify it for me, because I do not understand quickly.
The Shaykh : Did we not say that the placing down came?
The questioner : Yes, I understand.
The Shaykh : So we placed it down.
The questioner : Yes, exactly.
The Shaykh : And the drawing in came, so we drew it in.
The questioner : Yes.
The Shaykh : But we would innovate by combining the placing down and the drawing in; this has no basis.
The questioner : The issue is that it combines the drawing in like this and the placing down.
The Shaykh : Yes, that is how it is. Some people say it this way. The point now is that
When you hear the Mu'adhdhin then say what he says
إذا سمعتم المؤذن فقولوا مثل ما يقولthere is no power and strength except with Allah
فقولوا لا حول ولا قوة إلا باللهThe questioner : All right, I am in the implication of the hadith, may Allah reward you, before I forget.
The Shaykh : Please go ahead.
The questioner : In the implication of the hadith, the Prophet (peace and blessings be upon him) said
repeat what the Mu'adhdhin pronounces
قولوا مثل ما يقول المؤذنWhen he (the Mu'adhdhin) says: Come to prayer, one should make a response: There is no might and no power except with Allah.
وإذا قال حي على الصلاة فقولوا لا حول ولا قوة إلا باللهThe Shaykh : Is your word "then" intentional or just a word?
The questioner : No, no, by implication. I am saying by implication, meaning my understanding from the hadith.
The Shaykh : Then, then.
The questioner : From me.
The Shaykh : You said he said such and such, then he said such and such.
The questioner : A hidden pronoun, then say it like this.
The Shaykh : "It became bright and I became dark." Do you understand what I am saying?
The questioner: Okay
The Shaykh : You said that the Messenger said in the first hadith, then the Messenger said. Does "then" mean sequence, and do you have knowledge of this sequence?
The questioner : No
The Shaykh : Yes, may Allah forgive you.
The questioner : You and I, if Allah wills.
The Shaykh : Where are you? What is this luck?
The questioner : All right, the implication of the hadith, O Shaykh, do we not understand it like this?
The Shaykh : No, we cannot understand it like this. We cannot, because this is a variation now.
repeat what the Mu'adhdhin pronounces
ثم قولوا مثل ما يقول المؤذنAnd I, and I
وأنا وأناThe questioner : Yes.
The Shaykh : All right, did he respond with the same as he responded?
The questioner : No
The Shaykh : If this is a variation, then we understand from the totality of the hadiths that came in this chapter that it is permissible to do it like this and like that and like that. So if you, meaning, you settled for saying in response to the mu'adhdhin in the two testimonies "Wa ana wa ana," you would not have contradicted the first hadith, correct?
The questioner : Yes.
The Shaykh : Why? Because saying this and doing this is one thing.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.