Explanation of the Book of Prayer-03

The Shaykh : And from Anas (may Allah be pleased with him), who said: . Agreed upon by al-Bukhari and Muslim, and Muslim did not mention the exception. " The one who commanded him was the Prophet (peace and blessings be upon him). When a Companion says: 'He was commanded,' or 'We were commanded,' or 'The people were commanded,' the commander is the Messenger (peace and blessings be upon him). This is called by the specialists in terminology: a ruling that is elevated (marfu') in ruling. If someone asks: If the commander is the Messenger (peace and blessings be upon him), why does the Companion express it by saying: Why did he not say: The Messenger of Allah (peace and blessings be upon him) said: 'Make the adhan even in number?' The answer is: The Companion may not have the exact wording of the command from the Prophet (peace and blessings be upon him) present in his mind; he may not have it, so he says: 'He was commanded,' or 'We were commanded,' or something similar. If someone asks: Is it not possible that the Companion understood something that was not a command to be a command? The answer is: This is far-fetched from two angles. The first angle: The Companions are the most knowledgeable people regarding the speech of the Prophet (peace and blessings be upon him and his family). The second angle: The Companions are the most scrupulous people, so it is not possible for them to assert that the Messenger commanded, or that the people were commanded, except with certainty. And with this, the claim of those who say: 'What is expressed with the wording "he was commanded" or "we were commanded" or something similar does not indicate a command, because it is possible that the Companion (may Allah be pleased with him) understood something that was not a command to be a command' is refuted. It is said: This is far-fetched for the two reasons we mentioned. And his saying: Because he is the mu'adhdhin, not because of his name and person, but because of his description, because he is the mu'adhdhin. "Allahu Akbar" four times—is this odd or even? Yes, the two testimonies, the two calls to life, the takbir at the end are even. But if you want to consider the adhan by all its phrases, it is odd. But each phrase on its own is even. However, it is concluded with "La ilaha illa Allah" as an odd number, because the majority of the Shari'ah is all odd in number. It is cut off with an odd number. Prayer is odd, fasting is odd, Hajj is odd. All acts of worship are cut off with an odd number. Prayer is odd at the beginning of the day and at its end. What is its odd number at the beginning of the day? The beginning of the day is the end of the night, meaning its odd number is the known witr prayer. And its odd number at night is Maghrib. Fasting is odd because it is one month. Hajj is odd: the Day of 'Arafah is one day, the Day of Sacrifice is one day, the Days of Tashriq are three, except for those who hasten, for whom Allah granted a dispensation, and so on. So the adhan is concluded with "La ilaha illa Allah" to make it odd. And he says: Meaning: He makes it odd. If we take the apparent meaning of the hadith, the iqamah becomes like this: Allahu Akbar, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah, Hay 'ala al-salah, Hay 'ala al-falah, Qad qamat al-salah, Qad qamat al-salah. Because he said: Allahu Akbar, Allahu Akbar, La ilaha illa Allah. How many phrases is that? Nine phrases. And many scholars adopted this, saying: This is the apparent meaning of the hadith, and it is not for us to contradict the apparent meaning except with evidence. But the majority are of the opposite opinion. They said: Its oddness is considered by the phrases of the adhan. For example, the takbir of the adhan is four. If we take two, that is half of the four, so the takbir at its beginning is twice. But there remains another issue: How many times is the takbir at the end of the iqamah?
The student: Twice.

The Shaykh : And at the end of the adhan, twice. This is problematic. But whoever says: This hadith is problematic, we interpret it according to the clear one, which is the hadith of Bilal. In it, the iqamah is mentioned like this: Allahu Akbar, Allahu Akbar at its beginning, and Allahu Akbar, Allahu Akbar at its end. And this is what the majority of scholars hold: that the iqamah, as you know now, has takbir twice at its beginning and twice at its end. And his saying: meaning He clarified that the second iqamah is not the first iqamah. The first iqamah is the entire prescribed dhikr of the iqamah, and the second is: "The prayer has begun." And his saying: He means by it the prayer that is present. There is no doubt it is not all prayers, as we said in his saying: .