Explanation of the author's statement: "…and al-Huqalah in al-Hay'alah…"

The Shaykh :"And al-Huqalah in al-Hay'alah" Al-Huqalah and al-Hay'alah are two coined, derived nouns. They are coined and derived because al-Huqalah is derived from "La hawla wa la quwwata illa billah" (There is no power or might except in Allah), and al-Hay'alah is derived from "Hayya 'ala al-salah, Hayya 'ala al-falah" (Hasten to prayer, Hasten to success). So, when the mu'adhdhin says "Hasten to prayer", you say "La hawla wa la quwwata illa billah," and when he says "Hasten to success", you say "La hawla wa la quwwata illa billah." A common person might say, "Subhan Allah, I say 'La hawla wa la quwwata illa billah.' Have I been afflicted with a calamity that you are telling me to say 'La hawla wa la quwwata illa billah'? What is the answer?" No, because the common people believe that when a person is struck by a calamity, he says "La hawla wa la quwwata illa billah." And if you complain to him about a person's condition or a matter, he says "La hawla wa la quwwata illa billah." The prescribed phrase for calamities is not this; rather, you say "Inna lillahi wa inna ilayhi raji'un" (Indeed, to Allah we belong and to Him we return). As for the phrase "La hawla wa la quwwata illa billah," it is prescribed when bearing the burden of things. It is a phrase of seeking help, not a phrase of seeking refuge in Allah from calamity. So, when the mu'adhdhin says "Hasten to prayer," you turn away from your own power and might to the One who has power and might, who is Allah (Mighty and Majestic), and you seek His help by saying "La hawla wa la quwwata illa billah." This falls under the category of tawassul (seeking nearness to Allah through a means) by mentioning the supplicant's condition. I think it has passed us by that one of the categories of tawassul in du'a' (supplication) is for a person to mention his condition and that he is in need of Allah. So, when you say "La hawla wa la quwwata illa billah," it is as if you are saying, "I have no power or might except in Allah. If He helps me, I will do what I am supposed to do. If He does not help me and leaves me to myself, He will leave me to my weakness, incapacity, and deficiency." Now, what is "hawla" (power) in "La hawla wa la quwwata illa billah"? The scholars said that "hawla" means transition, meaning there is no transition from one state to another except by Allah (Mighty and Majestic). And "quwwah" (might) means strength, meaning the ability to do something. In fact, it is more specific than ability; it means I am not able to transition, nor do I have the strength to transition, except with the help of Allah. For this reason, we say that the "ba" (preposition) in "illa billah" (except in Allah) is for seeking help. No person is able to transition from one state to another, whether from disobedience to obedience or from obedience to something better, except by Allah (Mighty and Majestic), and he is not able to do so except by Allah. So, this phrase in response to "Hasten to prayer, Hasten to success" is a phrase of seeking help, whereby a person seeks Allah's help in responding to this mu'adhdhin. It has been mentioned to us previously that "Hasten to success" after "Hasten to prayer" is a generalization after a specification, or it is a call to the result and reward after the call to prayer. It is as if he said, "Come to prayer, and if you pray, you will attain success." Whether it is the first interpretation or the second, the fact that responding to it or following the mu'adhdhin in it is by saying "La hawla wa la quwwata illa billah" is evidence of the mercy of Allah (Mighty and Majestic) and the breadth of His grace. Because the mu'adhdhins, O Fawzi, the mu'adhdhins, when they received the reward of the adhan, it was prescribed for non-mu'adhdhins to do what? To follow them so that they may receive a reward, just as the mu'adhdhin received a reward. There are parallels to this in Hajj. The pilgrims on the Day of Sacrifice slaughter their hady (sacrificial animals), and what is prescribed for non-pilgrims? The udhiyah (Id sacrifice), so that people who are deprived of Hajj are not deprived of the type of acts of Hajj. When pilgrims enter ihram, they refrain from luxury; they do not shave their hair, or specifically the hair of the head. And non-pilgrims who are people of sacrifice also do not take anything from their hair, nails, or skin. And this indicates to you the breadth of the mercy of Allah (Mighty and Majestic) and the comprehensiveness of this Shari'ah, and that it has not left anyone without something, so that no one can say, "I was deprived of the good." Yes, and he says.