Explanation of the author's statement: "…and it is eleven, which he hastens through…"

The Shaykh : He said "and it is eleven", meaning the iqamah. "Eleven, which he hastens through". Eleven—what is the total? The qualifier is omitted, which is the specification, because it was mentioned in the adhan. The adhan is fifteen in total. Here he said, "and it is eleven, which he hastens through," meaning he speeds through it and does not recite it with measured pacing. He says, "Allahu Akbar, Allahu Akbar, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger of Allah," without measured pacing. How did it become eleven? Because the takbir at the beginning is twice, and the testimony of tawhid and the testimony of the message are twice, making four. The call to prayer (hay 'ala al-salah) is twice, making six. "Qad qamat al-salah" is twice, making eight. The takbir is twice, making ten. And the tawhid is once, making eleven. This is what Imam Ahmad (may Allah have mercy on him) chose, and some scholars chose otherwise. Some said it is fifteen, meaning he says takbir four times, testifies four times, and calls to prayer four times. How much is that? Twelve. "Qad qamat al-salah" is four, making fourteen. And three is seventeen. Seventeen. Some of them said it is one by one, except for "Qad qamat al-salah," where he says, "Allahu Akbar, I bear witness that there is no god but Allah, I bear witness that Muhammad is the Messenger, Hay 'ala al-salah, Hay 'ala al-falah, Qad qamat al-salah, Qad qamat al-salah, Allahu Akbar, La ilaha illa Allah." How much is that? Nine. Yes, the takbir is all at once, all in one go. And this is the apparent meaning of the hadith of Anas ibn Malik (may Allah be pleased with him), where he said . However, the well-known view is what the author adopted, and they answered regarding his statement that it is odd-numbered by saying that the repetition of the takbir twice at the beginning is in the position of the odd number, relative to its repetition four times in the adhan. It should be known that we mentioned a principle indicated by Shaykh al-Islam Ibn Taymiyyah and others among the scholars of knowledge, that acts of worship transmitted in multiple forms should be performed this way at times and that way at times, on the condition that this does not cause confusion for the general public.