Explanation of the author's statement: "…and the one who called the adhan should stand for the iqamah in his place if it is easy, and it is not valid except in order and consecutively, from a just person, even if he is a eunuch or one who has been castrated…"

The Shaykh : He says "and the one who called the adhan should stand for the iqamah". The one who called the adhan should stand for the iqamah because Bilal (may Allah be pleased with him) was the one who used to perform the iqamah, and he was the one who called the adhan. This is evidence from the Sunnah. As for considering the matter, it is said that it is befitting for the one who takes charge of the adhan to first take charge of the second announcement, so that there is no confusion among the people in this matter, and so that the mu'adhdhin knows that he is responsible for both announcements. He said "in his place", meaning the place of his adhan. But he qualified it with his statement "if it is easy". If it is difficult, as if he is in a minaret and has to climb up to the minaret to stand for the iqamah, then he should stand for the iqamah wherever it is facilitated. In our present time, it is possible for the one who called the adhan to stand for the iqamah in his place using a loudspeaker. It is possible for the one who called the adhan to stand for the iqamah in his place using a loudspeaker. And on this basis, if he stood for the iqamah with a loudspeaker that is heard from the minaret, it would be in accordance with what the jurists (may Allah have mercy on them) said, that he stands in his place so that the people hear the iqamah and attend the prayer. Then he said "and it is not valid except in order and consecutively, from a just, discerning person". Well, what I have is that a discerning person suffices, and a discerning person suffices. Well, the adhan is not valid except in order. How is the order? It begins with the takbir, then the tashahhud, then the hi'lah, then the takbir, then the tawhid. So if he reversed it and said "I bear witness that there is no god but Allah," yes, if he did not call the adhan, he must say the takbir, then the tashahhud. What is the evidence? Because the adhan is a worship that came in this form, so it must be done as it came, by the saying of the Prophet (peace and blessings be upon him) . And his statement "it is not valid except in order" indicates that it is also not valid except with this wording, with this wording, meaning the takbir and the tashahhud, and so on. So if he said "Allah is great" or "Allah is the greatest," is it valid or not? It is not valid, because this is a change of the essence of the adhan. If its description, which is the order, is necessary, then its essence is also necessary. So it does not suffice for him to say "Allah is great" or "the greatest" or the like. And it is known from his statement "it is not valid except in order" that if he did not bring it in the manner it was transmitted, such as if he said "Allah the Greatest," then he…