Explanation of the author's statement: "… and it is fifteen phrases …".
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The Shaykh : Then the author said: "And it", meaning the adhan, "is fifteen phrases, recited in a measured manner". The "it" is a separate pronoun acting as the subject. There is a grammatical issue with "fifteen" if we pronounce it as *khamsa 'ashara* (accusative). If we pronounce it as *wa huwa khamsu 'ashara* (nominative), there is no issue. So, if we say *wa huwa khamsu 'ashara* and raise the subject, there is no issue. But if we say *wa huwa khamsa 'ashara* and put the predicate in the accusative, there is an issue. So what do we say? We say *wa huwa khams 'ashar*, making it silent, which is safe. What is the correct form? The correct form is *khamsa 'ashara*. The one who thought it was the subject based on grammar—how do you put the predicate in the accusative? We say this word is a compound built on the fathah. Therefore, if someone says *wa huwa khamsu 'ashara*, we say this is an error. As for the phrase, it is a specifier for the number, because the number is ambiguous, so it specifies "fifteen phrases." Let us look at the takbir at the beginning: four. The two testimonies: four. How many is that? Eight. The two "hayya" phrases: four. That makes twelve. The takbir at the end: two. And the tawhid: one. This is fifteen phrases. Fifteen phrases, fifteen phrases, fifteen phrases. The adhan must have these fifteen phrases; it is obligatory. If one is missing, the adhan is not valid. This is the first condition of the adhan: it must not be less than fifteen phrases. This is the well-known position in the madhhab of Imam Ahmad, and there is disagreement among scholars on this issue, but we will stick to the well-known position of the madhhab and say that whatever is established by the Sunnah regarding the characteristics of the adhan is permissible. In fact, what is recommended is to recite the adhan this way at times and that way at times, provided there is no confusion or fitnah. If we are in a gathering and only students of knowledge are with us, we should recite the adhan sometimes in this form and sometimes in the adhan of Abu Mughirah, where we repeat the testimonies: "I bear witness that there is no god but Allah, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah," saying it quietly among ourselves, then saying it aloud. In this case, the adhan becomes nineteen phrases. It becomes nineteen phrases if the tarji' (repetition) is at the beginning. But if we say the takbir at the beginning twice, along with the tarji', how many is that? Seventeen phrases. And according to the well-known position of the Hanbalis, how many? Fifteen, without tarji'. And according to Malik, seventeen phrases, with the takbir twice at the beginning along with the tarji'. And according to al-Shafi'i, nineteen phrases, with the takbir four times at the beginning along with the tarji'. Do you understand? All of this is what came in the Sunnah. So if you recite the adhan this way once and that way once, that is more preferable and better. We have mentioned that acts of worship that came in various forms should be performed by a person in these various forms. And we said that varying them has three benefits. Who can mention them for us? Ryan. Yes.
The questioner : Preserving the Sunnah in its various forms.
The Shaykh : Preserving the Sunnah in its various forms, because if you restrict yourself to one of them, the others will be lost. The second benefit.
The questioner : ... .
The Shaykh : Yes, yes… it is there. Ibrahim.
The questioner : Facilitating things for the one who is obligated.
The Shaykh : Facilitating things for the one who is obligated, because sometimes some forms are lighter than others. Let us give an example with tasbih. In the tasbih after the prayers, some of the sunnahs include saying tasbih ten times, tahmid ten times, and takbir ten times. This is sometimes easier for him at certain times, and from another perspective, it is easier so that a person does not get bored. The fourth benefit is that it is more present in the heart, more present in the heart, because if you habituate yourself to a specific form, it becomes like a routine. A routine is something you do without thinking. So, for example, if you are walking in a specific form, you might say it without realizing it, only you know, in the middle of… why? Because this is a habit. So if you go to the other type, it becomes more present in the worship.
The questioner : ... .
The Shaykh : No, no, this is different. This is about the presence of intention, the presence of intention that the worship differs. But if it were one routine, there would be no difference in intention. So, we say the best in the adhan is to perform it in all the forms that are authentic from the Prophet (peace and blessings be upon him), provided that this does not cause confusion or fitnah. If this causes confusion and fitnah, the Prophet (peace and blessings be upon him) left the construction of the Ka'bah out of fear of fitnah. Yes, in this case, it is also fifteen phrases, because if we acted according to the hadith in front of the general public, it would cause fitnah. But among students of knowledge, there is no harm in saying "pray in your places."
The questioner : Preserving the Sunnah in its various forms.
The Shaykh : Preserving the Sunnah in its various forms, because if you restrict yourself to one of them, the others will be lost. The second benefit.
The questioner : ... .
The Shaykh : Yes, yes… it is there. Ibrahim.
The questioner : Facilitating things for the one who is obligated.
The Shaykh : Facilitating things for the one who is obligated, because sometimes some forms are lighter than others. Let us give an example with tasbih. In the tasbih after the prayers, some of the sunnahs include saying tasbih ten times, tahmid ten times, and takbir ten times. This is sometimes easier for him at certain times, and from another perspective, it is easier so that a person does not get bored. The fourth benefit is that it is more present in the heart, more present in the heart, because if you habituate yourself to a specific form, it becomes like a routine. A routine is something you do without thinking. So, for example, if you are walking in a specific form, you might say it without realizing it, only you know, in the middle of… why? Because this is a habit. So if you go to the other type, it becomes more present in the worship.
The questioner : ... .
The Shaykh : No, no, this is different. This is about the presence of intention, the presence of intention that the worship differs. But if it were one routine, there would be no difference in intention. So, we say the best in the adhan is to perform it in all the forms that are authentic from the Prophet (peace and blessings be upon him), provided that this does not cause confusion or fitnah. If this causes confusion and fitnah, the Prophet (peace and blessings be upon him) left the construction of the Ka'bah out of fear of fitnah. Yes, in this case, it is also fifteen phrases, because if we acted according to the hadith in front of the general public, it would cause fitnah. But among students of knowledge, there is no harm in saying "pray in your places."