Explanation of the author's statement: "… and it is recommended for the listener to follow him in secret…"

The Shaykh :"Following him in secret" It is recommended for the listener. The word "recommended" (sunnah) has two usages: a technical usage among jurists and a legal usage in the language of the Lawgiver. As for the jurists, they use the term sunnah for that which its doer is rewarded for and its leaver is not punished for; the thing that if a person does it, he is rewarded, and if he leaves it, he is not punished, is called sunnah by them. As for the language of the Lawgiver, the sunnah is the way legislated by the Messenger (peace and blessings be upon him), whether it is obligatory, for which its leaver is punished, or not. For example, the statement of Anas: "It is from the sunnah that if a man marries a virgin to a previously married woman, he stays with her for seven days" This is from the obligatory sunnah, from the obligatory sunnah. And the hadith of Ibn Mas'ud: "It is from the sunnah to place the right hand over the left in prayer" This is from the recommended sunnah. Accordingly, if we find the word "recommended" (yusannu) or "from the sunnah" in the speech of jurists, the intended meaning is the technical sunnah, which is that if a person does it, he is rewarded, and if he leaves it, he is not punished. The author says: "It is recommended for the listener" meaning the listener of the adhan. "To follow him in secret" Following him in secret means not aloud. Following him means saying what he says. The evidence for this is the saying of the Prophet (peace and blessings be upon him): Then the author's statement: "It is recommended for the listener" includes both male and female due to its generality, and it includes the first call and the second call. That is, if the mu'adhdhins differ, some call and the others do not begin the adhan until the first one finishes, we say he responds to the first and responds to the second due to the generality of the hadith. Then it is a dhikr for which a person is rewarded. However, if he prayed and then heard a mu'adhdhin after the prayer, does he respond? The apparent meaning of the hadith is also that he responds due to its generality. Some scholars said that he does not respond because he is not being called by this adhan, meaning he does not follow him because he is not being called by this adhan. They said, and we respond to the hadith by saying that what was known in the time of the Prophet (peace and blessings be upon him) was that there was one mu'adhdhin, and it was not possible for another to call after the prayer was performed, so the hadith is understood according to what was customary in the time of the Prophet (peace and blessings be upon him), and that there is no repetition of mu'adhdhins. But if one of them takes the generality of the hadith and says that it is a dhikr, and as long as the hadith is general for me, there is no harm in me remembering Allah the Exalted, and praise be to Allah who made there a proof I can rely on so that it is not said that you are an innovator. And the author's statement: "It is recommended for the listener to follow him in secret" is explicit in that if he leaves the response intentionally, there is no sin on him, and this is the correct view. Some of the people of the Zahiri school, meaning some of the Zahiris, said that the response, the following, is obligatory, and that it is obligatory for the one who hears the mu'adhdhin to say what he says. They argued with the command: And the original ruling of a command is obligation. But the majority are of the opposite view, of the opposite view. The majority argued that the Prophet (peace and blessings be upon him) heard a mu'adhdhin calling and said: He said, "On the fitrah," and it was not reported that he responded to him or followed him. If following had been obligatory, the Messenger (peace and blessings be upon him) would have done it and it would have been transmitted to us. And I have in this a clearer proof than that, which is the saying of the Prophet (peace and blessings be upon him) to Malik ibn Huwayris and the delegation with him: Or In another hadith, a second story. This indicates that following is not obligatory. The aspect of indication is that the occasion is one of teaching; the occasion of teaching requires the need to explain everything needed. And these were a delegation who might not have known what the Prophet (peace and blessings be upon him) said regarding following the adhan. So when the Prophet (peace and blessings be upon him) left mentioning that, despite the need for it and the fact that these were a delegation who stayed for twenty days and then left, it indicates that the response is not obligatory. And this is the closest and most correct view: that the response is a sunnah and not obligatory, and we mean by the response the following. And the author's statement: "It is recommended for the listener to follow him in secret" Now, if he saw him but did not hear him, he saw him on the minaret but did not hear him, is following recommended? The answer is no, because the Messenger (peace and blessings be upon him) said: Now, if he heard him but did not see him, he follows him, he follows him due to the hadith: Now he says: "It is recommended for the listener to follow him in secret"