He has another question, saying: I hear many people saying (Allahu wa Akbar) and not (Allahu Akbar), even in the adhan. And when we ask them, we find that they understand it as (Allahu
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The questioner : He has another question, saying: I hear many people saying "Allahu wa Akbar" and not "Allahu Akbar", even in the adhan. And when we ask them, we find that they understand it as "Allahu wa Akbar". What is the ruling on that? May Allah guide you.
The Shaykh : ... Allahu Akbar.
The questioner : He placed a waw before the first one, and the second one...
The Shaykh : ... .
The questioner : Yes, he says...
The Shaykh : ... .
The questioner : Yes?
The Shaykh : And when we ask them?
The questioner : Yes, he says: I hear people saying "Allahu wa Akbar" and not "Allahu Akbar".
The Shaykh : Yes.
The questioner : Even in the adhan. And when we ask them, we find that they understand it as "Allahu wa Akbar". What is the ruling on that? May Allah guide you.
The Shaykh : Do they understand it as Allahu Akbar? Do they understand it in its true meaning?
The questioner : No, they do not understand it as Allahu Akbar, because he placed a waw before it.
The Shaykh : Allahu wa Akbar?
The questioner : Yes, indeed.
The Shaykh : Did he put a waw and a hamzah?
The questioner : Yes, he put a waw and a hamzah, as you see.
The Shaykh : We say in our answer to this question that replacing the hamzah with a waw is permissible in the language. So if he says: Allahu wa Akbar, then his adhan is valid, but on the condition that he believes in its intended meaning.
The questioner : Yes.
The Shaykh : And that is that Allah the Exalted is the Greatest. But if he believes that the waw is for conjunction and that Akbar is other than Allah, as is apparent in the question, meaning Allah and something greater, for example.
The questioner : Yes.
The Shaykh : Then this is not permissible, because he did not replace the hamzah with a waw, but rather he came with a waw intending it for conjunction, and conjunction implies difference. So in this case, it is obligatory to correct the concept of this mu'adhdhin or this speaker, and then he should try to pronounce it in the standard language, which is to use the hamzah without the waw that replaced it.
And on this occasion, I also wish to point out that many mu'adhdhins say: Ashhadu anna Muhammadan Rasoolu Allah, with the ra of Rasool open (fathah), but they believe that it is the predicate by which the benefit is achieved, and that the meaning of this sentence is that Muhammad (peace and blessings be upon him) is the Messenger of Allah. They want Rasool to be a predicate, even if it were in the accusative case. And something like this has also been mentioned in the language, even though it is contrary to the well-known usage of the Arabs. And there is a saying of the poet: "Indeed our guards are lions". He put both parts in the accusative case. And on this basis, the adhan of a mu'adhdhin like this, who says: Ashhadu anna Muhammadan Rasoolu Allah, is valid, because he intends Rasool to be a predicate, but he put it in the accusative case. And as long as this is permissible in the standard Arabic language, even if it is not well-known, his adhan is not considered invalid. But it is recommended that he be taught the adhan, or that he be taught the expression in the standard language, which is: Ashhadu anna Muhammadan Rasoolu Allah.
The questioner : Yes.
The Shaykh : With the dammah.
The questioner : Yes.
The Shaykh : Yes.
The Shaykh : ... Allahu Akbar.
The questioner : He placed a waw before the first one, and the second one...
The Shaykh : ... .
The questioner : Yes, he says...
The Shaykh : ... .
The questioner : Yes?
The Shaykh : And when we ask them?
The questioner : Yes, he says: I hear people saying "Allahu wa Akbar" and not "Allahu Akbar".
The Shaykh : Yes.
The questioner : Even in the adhan. And when we ask them, we find that they understand it as "Allahu wa Akbar". What is the ruling on that? May Allah guide you.
The Shaykh : Do they understand it as Allahu Akbar? Do they understand it in its true meaning?
The questioner : No, they do not understand it as Allahu Akbar, because he placed a waw before it.
The Shaykh : Allahu wa Akbar?
The questioner : Yes, indeed.
The Shaykh : Did he put a waw and a hamzah?
The questioner : Yes, he put a waw and a hamzah, as you see.
The Shaykh : We say in our answer to this question that replacing the hamzah with a waw is permissible in the language. So if he says: Allahu wa Akbar, then his adhan is valid, but on the condition that he believes in its intended meaning.
The questioner : Yes.
The Shaykh : And that is that Allah the Exalted is the Greatest. But if he believes that the waw is for conjunction and that Akbar is other than Allah, as is apparent in the question, meaning Allah and something greater, for example.
The questioner : Yes.
The Shaykh : Then this is not permissible, because he did not replace the hamzah with a waw, but rather he came with a waw intending it for conjunction, and conjunction implies difference. So in this case, it is obligatory to correct the concept of this mu'adhdhin or this speaker, and then he should try to pronounce it in the standard language, which is to use the hamzah without the waw that replaced it.
And on this occasion, I also wish to point out that many mu'adhdhins say: Ashhadu anna Muhammadan Rasoolu Allah, with the ra of Rasool open (fathah), but they believe that it is the predicate by which the benefit is achieved, and that the meaning of this sentence is that Muhammad (peace and blessings be upon him) is the Messenger of Allah. They want Rasool to be a predicate, even if it were in the accusative case. And something like this has also been mentioned in the language, even though it is contrary to the well-known usage of the Arabs. And there is a saying of the poet: "Indeed our guards are lions". He put both parts in the accusative case. And on this basis, the adhan of a mu'adhdhin like this, who says: Ashhadu anna Muhammadan Rasoolu Allah, is valid, because he intends Rasool to be a predicate, but he put it in the accusative case. And as long as this is permissible in the standard Arabic language, even if it is not well-known, his adhan is not considered invalid. But it is recommended that he be taught the adhan, or that he be taught the expression in the standard language, which is: Ashhadu anna Muhammadan Rasoolu Allah.
The questioner : Yes.
The Shaykh : With the dammah.
The questioner : Yes.
The Shaykh : Yes.