And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions: The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the virtue of the adhan,

The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions:
The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the virtue of the adhan: "From Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

When Adhan for Salat is pronounced, the devil takes to his heels and breaks wind with noise so as not to hear the call. When the Adhan is finished, he returns. When the Iqamah is announced, he turns his back, and after it is finished, he returns again to distract the attention of one and makes him remember things which he does not recall in his mind before the Salat, and says 'Remember this, and this,' and thus causes one to forget how many Rak'at he performed.

إذا نودي بالصلاة أدبر الشيطان وله ضُراط حتى لا يسمع التأذين، فإذا قُضي النداء أقبل، حتى إذا ثُوِّب للصلاة أدبر، حتى إذا قضي التثويب أقبل، حتى يخطر بين المرء ونفسه يقول : اذكر كذا، واذكر كذا - لما لم يذكر من قبل - حتى يظل الرجل ما يدري كم صلى

Riyad as-Salihin 1036

Agreed upon by al-Bukhari and Muslim.
And from 'Abdullah ibn 'Amr ibn al-'As (may Allah be pleased with them both), that he heard the Messenger of Allah (peace and blessings be upon him) say:

When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him.

إذا سمعتم النداء فقولوا مثل ما يقول، ثم صلوا عليَّ، فإنه من صلى علي صلاة صلى الله عليه بها عشرا، ثم سلوا الله لي الوسيلة، فإنها منزلة في الجنة لا تنبغي إلا لعبد من عباد الله، وأرجو أن أكون أنا هو، فمن سأل لي الوسيلة حلت له الشفاعة

Riyad as-Salihin 1037

Narrated by Muslim".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths are also among those concerning the virtue of the adhan. Among them is the hadith of Abu Hurayrah (may Allah be pleased with him): : [It indicates] the dislike of hearing the remembrance of Allah (Mighty and Majestic), and this is the meaning of the saying of Allah the Exalted: : [describing] the one who retreats at the remembrance of Allah (Mighty and Majestic), hides, and moves away. This is because the Shaytan finds the worship of Allah the most hateful to him, and among men, he finds the servants of Allah the most hateful. What he loves most is shirk (associating partners with Allah) (Mighty and Majestic) and sins. Why? Because he commands obscenity: : So he loves it when people do what he commands, and he hates it when they do what Allah (Mighty and Majestic) commands. When the mu'adhdhin calls the adhan, the Shaytan turns away and moves far from the place of the adhan until he goes far away from the lands so that he does not hear the dhikr. When the adhan ends, he returns to mislead the children of Adam. When the iqamah is called, meaning the prayer is established, he also turns away and flees during the iqamah. Then, when the iqamah is finished, he returns to whisper between a man and his heart: meaning he interposes between the man and his heart in his prayer, saying to him: Remember such and such, remember such and such, remember such and such. He reminds him of things he had forgotten, until he does not know how many rak'ahs he prayed.
This is a matter that reality bears witness to, for a person sometimes forgets things, and when he enters into prayer, the Shaytan opens the door of remembrance for him so that he remembers them. It is mentioned that a man came to Abu Hanifah (may Allah have mercy on him) and said to him: "He had deposited a great trust and forgotten it. So he said to him: Go, perform wudu, and pray two rak'ahs, and you will remember it. So the man did so; he performed wudu, entered to pray, and remembered it". The Shaytan reminded him of it. This is a matter that reality has witnessed to, and the Messenger of Allah (peace and blessings be upon him and his family) has spoken the truth.
The Prophet (peace and blessings be upon him and his family) intended two great benefits with this hadith. The first benefit: explaining the virtue of the adhan and that it drives away the Shayatins. For this reason, many scholars have recommended that when a baby is first born, the adhan should be called in its ear to drive the Shaytan away from it. Some scholars say: the adhan should be called in its ear so that the first thing it hears is the remembrance of Allah (Mighty and Majestic). In any case, the adhan drives away the Shayatins. But if a person calls the adhan at a time other than the time of the adhan, does it drive away the Shayatins?
Allah knows best. But the remembrance of Allah in general drives away the Shayatins, because the meaning of al-khans (the retreating one) is: the one who retreats at the remembrance of Allah (Mighty and Majestic).
As for the second hadith, its virtue is that the Prophet (peace and blessings be upon him and his family) commanded that when we hear the mu'adhdhin, we should say what he says. When he says: Allah is the Greatest, we say: Allah is the Greatest. When he says: I bear witness that there is no god but Allah, we say: I bear witness that there is no god but Allah. When he says: I bear witness that Muhammad is the Messenger of Allah, we say: I bear witness that Muhammad is the Messenger of Allah. Except for "Hayya 'ala al-salah" (Come to prayer) and "Hayya 'ala al-falah" (Come to success), we do not say these, because we are the ones being called, and the mu'adhdhin is the one calling. So it is not correct for us to say: "Come to prayer" while he is saying: "Come to prayer." But we say the word of seeking help, which is: "La hawla wa la quwwata illa billah" (There is no power nor strength except with Allah). When he says: "Hayya 'ala al-salah," we say: "La hawla wa la quwwata illa billah." And when he says: "Hayya 'ala al-falah," we say: "La hawla wa la quwwata illa billah." This word means that we have resolved to respond, meaning we will answer, but we seek help from Allah (Mighty and Majestic). For this reason, I say: this word is a word of seeking help. It helps a person in his affairs when he says: "La hawla wa la quwwata illa billah." It helps a person in his affairs and in the rectification of his conditions. For this reason, the believing man in the story of the two companions of the gardens said to his companion: : meaning it would have been better for you, and your garden would have been saved from destruction. So this word is a great word, until the Prophet (peace and blessings be upon him) said to 'Abdullah ibn Qays, Abu Musa al-Ash'ari (may Allah be pleased with him): : So when the mu'adhdhin says: "Hayya 'ala al-salah, Hayya 'ala al-falah," we say: "La hawla wa la quwwata illa billah." When he says in the Fajr adhan: "The prayer is better than sleep," we say: "The prayer is better than sleep," just as he says. And when he says: "Allah is the Greatest," we say: "Allah is the Greatest." And when he says: "There is no god but Allah," we say: "There is no god but Allah." Then, after that, we send blessings upon the Prophet (peace and blessings be upon him), saying: "O Allah, send blessings upon Muhammad," , then we ask Allah for him the wasilah: . So when we send blessings upon the Prophet and ask Allah for him the wasilah, intercession will be made lawful for us, meaning the intercession of the Prophet (peace and blessings be upon him and his family), meaning we will become among the people of his intercession.
What is the wasilah? The wasilah is a high rank in Paradise, the highest there is. It is not fitting that it be for anyone except a servant among the servants of Allah. The Prophet (peace and blessings be upon him and his family) said: : And this hope, if Allah wills, will be realized. It will be realized because we know that the best of creation in the sight of Allah is Muhammad (peace and blessings be upon him), and because the Ummah of Muhammad calls upon Allah (the Exalted) with this after every adhan. And the supplication between the adhan and the iqamah is not rejected. The entire Ummah says: "O Allah, grant Muhammad the wasilah." It is worthy of the Ummah of Muhammad (peace and blessings be upon him), when they call upon Allah (Mighty and Majestic) to grant Muhammad the wasilah, that Allah should accept it from them. For this reason, he said: , may the prayers and peace of Allah be upon him.
So it is obligatory for us, when we hear the mu'adhdhin, to say what he says. Even if we are reciting [the Qur'an], cut off the recitation, do not recite, and respond to the mu'adhdhin. And when you are finished, return to your recitation.
And the scholars (may Allah have mercy on them) differed on whether, if a person is praying, he should follow the mu'adhdhin and respond to the mu'adhdhin?
So Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: "Yes, yes, even if you are praying, follow him, because the adhan is a remembrance that does not invalidate the prayer", and the Prophet (peace and blessings be upon him) said: , and he did not exclude any of the states.
But most of the scholars say: if you are praying, you do not respond to the mu'adhdhin, because the prayer has a specific occupation, meaning a specific occupation with the prayer, and the adhan is long, meaning it occupies you a lot. But if you sneeze while you are praying, say: Alhamdulillah (Praise be to Allah), there is no obstacle, because it is one word that does not occupy you from the prayer. But responding to the mu'adhdhin is long, so do not respond to the mu'adhdhin. But when you are finished with the prayer, respond to the mu'adhdhin, because you were silent due to being occupied with your prayer.
Likewise, if you are relieving yourself, meaning a person is urinating or defecating, and the adhan is called while he is urinating or defecating, he does not respond to the mu'adhdhin, because this is a remembrance. But when he is finished and comes out of the bathroom, he responds to the mu'adhdhin.
And it was said: rather, he responds with his heart, he follows the mu'adhdhin with his heart, but this is questionable, due to the saying of the Messenger (peace and blessings be upon him and his family): , and following with the heart is not speech.
Likewise, if you hear several mu'adhdhins, do you respond to every mu'adhdhin, or do you follow the one who called first and then remain silent?
We say: As for the case where the mu'adhdhins are calling to prayer with a single voice, meaning that the second one begins before the first one has finished, then you should engage with the first one and complete it with him, and you should not follow the second one because you are occupied with responding to the first. However, if the second one begins after the first one has finished, then follow him. For example, when the first mu'adhdhin has finished the adhan and you hear a mu'adhdhin starting anew, follow him, because you are doing good, and this falls within the generality of the saying of the Messenger (peace and blessings be upon him): .
But the scholars (may Allah have mercy on them) qualified this by saying it applies only if one has not yet prayed. If one has called to prayer and prayed, and then afterwards hears an adhan, they said: "He should not respond to it, because he is not being invited by this adhan". He has fulfilled what is obligatory upon him, so he does not need to follow the mu'adhdhin. However, there is a point of consideration in this opinion because it contradicts the generality of the saying of the Messenger (peace and blessings be upon him): , and he did not exclude anything. And regarding the statement that he is not being invited by this adhan, we say: He is indeed not being invited by this adhan right now, but in the future he must be invited to prayer. The matter here is easy. We say: Respond to the mu'adhdhin even if you have already prayed, and you are doing good, and nothing will harm you. And success is from Allah.
Ah?

The questioner : Responding to the iqamah?

The Shaykh : Responding to the iqamah may come to us, if Allah wills, in the future.