The Response to Those Who Cite the Baseless Hadith "Takbir is Jazm" as Evidence for Separating the Takbirs of the Adhan
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The questioner : Our brother Abu Abd al-Rahman ... the takbirs between every two ... .
The Shaykh : You were preceded by 'Ukasha, O professor. We were discussing this issue with him. The first issue was the one you grasped.
The questioner : The first issue, I did not grasp it!
The Shaykh : He is now researching the hadith of Abu Mazhura. When this topic was discussed with students of knowledge or others, they argued with a hadith that has no basis, which is "Takbir is Jazm".
The questioner : Ibrahim al-Nakha'i.
The Shaykh : Ibrahim al-Nakha'i. Well done. This, even if its attribution to the Prophet (peace and blessings be upon him) is not correct, is only the statement of this Tabi'i, Ibrahim al-Nakha'i. And even if it were a hadith attributed to the Prophet (peace and blessings be upon him), it would not be valid to cite it as evidence that the Sunnah is to separate the first takbir from the one following it, "Allahu Akbar, Allahu Akbar." Because this phrase was interpreted with a technical interpretation: "Takbir is Jazm" means with a pause. This is a grammatical term. The Prophetic hadiths, as well as the reports of the Salaf, do not interpret scientific technical terms. This is a very important point, for often neglecting it leads to changing a legal ruling. For example, using the word "disliked" to mean that it is not forbidden, i.e., disliked in a recommended sense, whereas this usage is contrary to the Qur'anic usage, as is well known. The point is the report of Ibrahim al-Nakha'i, his saying "Takbir is Jazm," meaning a quick utterance, i.e., without elongation, as some ignorant mu'adhdhins do, "Allahu Akbar, Allahu Akbaar". Even the imams sometimes elongate, even in the takbir of entering prayer, "Allahu Akbaar". This is what Ibrahim al-Nakha'i warned against. He said "Takbir is Jazm," meaning a quick utterance. As came in the hadith of Abu Hurayrah in Sunan al-Tirmidhi, ... I am not remembering, there seems to be something in its chain ... Yes, Qarah ibn Abd al-Rahman. The point is that the meaning refutes some imams who say "As-salamu alaykum wa rahmatu Allaha" with such elongation, so that the follower exits the prayer before him because of this stretching and elongation which has no basis. So the report of Ibrahim al-Nakha'i does not mean what some people do, "Allahu Akbar, Allahu Akbar", but rather the connection is what is indicated by the hadith of 'Umar ibn al-Khattab in Sahih Muslim.
Shuqara: Therefore, I ask, what is the established evidence for you regarding the separation of the takbirs ... Our Shaykh, you mentioned Shaykh Abu Abd al-Rahman.
The questioner : I meant that some narrations only. So the Shaykh said: If the Messenger (peace and blessings be upon him) said to him, "Say Allahu Akbar," and he said, "Say Allahu Akbar," then it is valid to derive the ruling from that. Otherwise, the narrations came with the doubling of the takbir.
Ali al-Halabi: Our Shaykh, the hadith
الشيخ : وهذا موضع الاستدلال .
السائل : الأمر آخر لو سمح أبو عبدالرحمن هل هو على فرض صحته قلت مقصود بالجزم الخطف أم صحيح أنه يعني هل هو صح عن النخعي؟
الشيخ : والله أنا لا أدري الآن لكن سواء علينا أصح أم لم يصح هذا المقصود، أنتم تذكرون صحته عنه ؟
علي حسن : ... صحيح شيخنا رسالة أخرى ما يثبت وقفه دون الرفع .
The Shaykh : You were preceded by 'Ukasha, O professor. We were discussing this issue with him. The first issue was the one you grasped.
The questioner : The first issue, I did not grasp it!
The Shaykh : He is now researching the hadith of Abu Mazhura. When this topic was discussed with students of knowledge or others, they argued with a hadith that has no basis, which is "Takbir is Jazm".
The questioner : Ibrahim al-Nakha'i.
The Shaykh : Ibrahim al-Nakha'i. Well done. This, even if its attribution to the Prophet (peace and blessings be upon him) is not correct, is only the statement of this Tabi'i, Ibrahim al-Nakha'i. And even if it were a hadith attributed to the Prophet (peace and blessings be upon him), it would not be valid to cite it as evidence that the Sunnah is to separate the first takbir from the one following it, "Allahu Akbar, Allahu Akbar." Because this phrase was interpreted with a technical interpretation: "Takbir is Jazm" means with a pause. This is a grammatical term. The Prophetic hadiths, as well as the reports of the Salaf, do not interpret scientific technical terms. This is a very important point, for often neglecting it leads to changing a legal ruling. For example, using the word "disliked" to mean that it is not forbidden, i.e., disliked in a recommended sense, whereas this usage is contrary to the Qur'anic usage, as is well known. The point is the report of Ibrahim al-Nakha'i, his saying "Takbir is Jazm," meaning a quick utterance, i.e., without elongation, as some ignorant mu'adhdhins do, "Allahu Akbar, Allahu Akbaar". Even the imams sometimes elongate, even in the takbir of entering prayer, "Allahu Akbaar". This is what Ibrahim al-Nakha'i warned against. He said "Takbir is Jazm," meaning a quick utterance. As came in the hadith of Abu Hurayrah in Sunan al-Tirmidhi,
It is part of the Sunnah to shorten the closing salam
من السنة حذف السلامShuqara: Therefore, I ask, what is the established evidence for you regarding the separation of the takbirs ... Our Shaykh, you mentioned Shaykh Abu Abd al-Rahman.
The questioner : I meant that some narrations only. So the Shaykh said: If the Messenger (peace and blessings be upon him) said to him, "Say Allahu Akbar," and he said, "Say Allahu Akbar," then it is valid to derive the ruling from that. Otherwise, the narrations came with the doubling of the takbir.
Ali al-Halabi: Our Shaykh, the hadith
If the mu'adhdhin says "Allahu Akbar, Allahu Akbar," then say "Allahu Akbar." This contains a clear indication that the repetition is with the doubling. If it were one by one, it would have said: If he says "Allahu Akbar," say "Allahu Akbar." If he says "Allahu Akbar," say "Allahu Akbar." The Shaykh: And this is the point of argument. The questioner: The command, if Abu Abd al-Rahman permits, is it on the assumption of its correctness? I said, is the intended meaning of "Jazm" a quick utterance, or is it correct that it means? Is it authentic from al-Nakha'i? The Shaykh: By Allah, I do not know now. But it is the same for us whether it is authentic or not, this is the intended meaning. Do you remember its authenticity from him? Ali Hasan: ... It is authentic, our Shaykh. Another message: It is not established that it is mawquf (stopped at a Companion) rather than marfu' (attributed to the Prophet).
إذا قال المؤذن الله أكبر الله أكبر فقولوا الله أكبر الله هذا فيه إشارة واضحة على أن الترديد يكون مع الازدواج ولّا لو كانت واحدة واحدة لقال إذا قال الله أكبر فقولوا الله أكبر إذا قال الله أكبر قولوا الله أكبر .الشيخ : وهذا موضع الاستدلال .
السائل : الأمر آخر لو سمح أبو عبدالرحمن هل هو على فرض صحته قلت مقصود بالجزم الخطف أم صحيح أنه يعني هل هو صح عن النخعي؟
الشيخ : والله أنا لا أدري الآن لكن سواء علينا أصح أم لم يصح هذا المقصود، أنتم تذكرون صحته عنه ؟
علي حسن : ... صحيح شيخنا رسالة أخرى ما يثبت وقفه دون الرفع .