Explanation of the author's statement: "… saying after them, in the adhan of Fajr, 'Prayer is better than sleep' twice …".

The Shaykh : We begin from here. "Saying after them" means after the two *hay'atayn* (the two repetitions of "Allahu Akbar"), "Prayer is better than sleep" twice. We raised our voices, and we mentioned its method, did we not? Good. "Saying after them" means after the two *hay'atayn*, "Prayer is better than sleep" "in the adhan of Fajr twice". The phrase "Prayer is better than sleep" is a subject and a predicate. The scholars did not mention that it is permissible to have two forms, the nominative and the accusative, as they said regarding "The prayer is assembled". In the call for the eclipse prayer, the accusative is permissible and the nominative is permissible. But here, it is in the nominative. He says, "Prayer is better than sleep" twice, meaning he repeats it twice. The scholars did not mention whether one turns to the right and left or remains facing the qiblah. The default, if turning is not mentioned, is to remain on the default, which is facing the qiblah. And his statement "in the adhan of Fajr": "Adhan" is a dependent noun and "Fajr" is the noun it depends on, from the chapter of attributing a thing to its cause, meaning the adhan whose cause is the appearance of dawn. It is also permissible that it is from the chapter of attributing a thing to its type, meaning the adhan of Fajr, like their saying "an iron ring." In any case, the adhan of Fajr is the adhan that takes place after the appearance of dawn. There is no doubt after the appearance of dawn. And there is no doubt. Some people in our time have misunderstood; they assumed that the adhan in which these two words are said is the adhan before dawn. Their doubt in this is that it was reported in some wordings of the hadith: They said that *tathweeb* in the adhan that takes place after dawn is an innovation. They confused the common people, and questions about this topic multiplied, all due to the wrong understanding. So we say that the Messenger (peace and blessings be upon him) said: He said, "for the Fajr prayer." And it is known that the adhan at the end of the night is not for the Fajr prayer, but rather it is, as the Prophet (peace and blessings be upon him) said: If he calls the adhan for it before the appearance of dawn, it is an adhan that is void, void, not considered. This is evidenced by his statement (peace and blessings be upon him): "When the prayer is present, let one of you call the adhan for you." So he made the adhan conditional by what? By when the prayer is present. And it is known that the prayer is not present except after the time enters. So when does the adhan of Fajr take place? After the time enters. There is no doubt. The issue remains in his statement: So we say there is no issue, because the adhan is notification in language, and the iqamah is notification of the iqamah. For this reason, the Prophet (peace and blessings be upon him) said: In Sahih al-Bukhari, it is said: "Uthman added the third adhan in the Friday prayer, the third adhan." And it is known that the Friday prayer has two adhans and an iqamah, so he called it a third adhan. With this, the issue is resolved, and *tathweeb* is in the adhan of the Fajr prayer. These people who were confused by the matter said that he said "Prayer is better than sleep," so this indicates that the prayer referred to by "Prayer is better than sleep" is voluntary prayer, the prayer of *tahajjud*, not the obligatory prayer. This is because there is no preference between the obligatory prayer and sleep. The phrase "better" is only used in the context of encouraging. In the context of encouraging, it is said, "Prayer is better than sleep" for voluntary prayer: "Pray, for it is better than your sleep." This also supports the *qunut*. It supports that the adhan referred to is what? The adhan at the end of the night, the adhan at the end of the night. So we say to them that this is also added to the first error, because "better" can be said for the most obligatory duties, as Allah the Exalted said: "Belief in Allah and His Messenger, and jihad, which is the peak of Islam." Allah the Exalted said in it: "That is better for you." Meaning, it is better for you than what you are in, which is the trade of this world. Is the "better" here between an obligatory duty and something else, or between a recommended act and something else? Between an obligatory duty, between the obligatory duty of belief in Allah and His Messenger. And Allah the Exalted said regarding the Friday prayer: "That is better for you." Better than what? Than the trade. "So hasten to the remembrance of Allah and leave the trade. That is better for you than the trade." And it is known that attending the Friday prayer is obligatory. And he said, "That is better for you than the trade." This indicates that the second doubt that arose for them is merely a doubt and not a proof. And with this, *tathweeb* is a recommended practice in the adhan of Fajr. If *tathweeb* is done in the adhan before Fajr, we say that this is not correct. We say that this is not prescribed.