by consensus regarding the tarji' (repetition) in the Iqamah. For this reason, we and Abu Hanifah acted upon his report regarding the Adhan, while Malik and al-Shafi'i adopted his Adhan, and both of them hold the view of the individual (ifrad) Iqamah.
123 - Issue; He said: (And one should be measured and unhurried in the Adhan, and hasty in the Iqamah).
Al-tarassul means deliberation and patience, from their saying: "So-and-so came at his own pace (rislihi)." Al-hadru is the opposite of that, which is to hasten and to cease extending the sounds. This is among the etiquettes and recommended acts of the Adhan, due to the saying of the Prophet (peace and blessings of Allah be upon him): "When you pronounce the Adhan, be measured and unhurried, and when you pronounce the Iqamah, be hasty." Reported by Abu Dawud and al-Tirmidhi, who said: "It is a gharib (rare) hadith." Abu 'Ubayd reported with his chain of narration from 'Umar (may Allah be pleased with him) that he said to the mu'adhdhin of Bayt al-Maqdis: "When you pronounce the Adhan, be measured, and when you pronounce the Iqamah, be hasty (hadhim)." Al-Asma'i said: "The root of al-hadhm in walking is merely to hasten, and for one to be, along with this, as if he is moving his hands toward his back." And because this is a meaning through which a distinction is achieved between the Adhan and the Iqamah, it is recommended, just like the individual (ifrad) wording. Furthermore, the Adhan is for notifying those who are absent, so stability in it is more effective for notification, while the Iqamah is for notifying those who are present, so there is no need for stability in it.
Section: Abu Abd Allah ibn Battah mentioned that when [the mu'adhdhin] is deliberate and measured, he should not connect the speech together with grammatical inflection (i'rab), but rather with sukun (jazm). He related this from Ibn al-Anbari, from the linguists. He said: And it was narrated from Ibrahim al-Nakha'i that he said: "Two things were performed with sukun (jazm), which they did not express with grammatical inflection: the Adhan and the Iqamah." He said: "This is an indication of their consensus."
(1) We did not find it in the work of Abu Dawud, and it was reported by al-Tirmidhi, in: Chapter on what has been said regarding being measured in the Adhan, from the Chapters of Prayer. Aridat al-Ahwadhi 1/311, 312. (2) In Gharib al-Hadith 3/244, 245. And the transmission from al-Asma'i is therein. (3) In M there is an addition: "with the unpointed letter ha". And it is not in Gharib al-Hadith. And the transmission is from him. (4) In the original: "for those present". (5) Omitted from: The original.
بسُؤالهم، والرُّجوعِ إلى أقْوالِهم، وجعل علامةَ زَيْغِهِم وضلالهم ذهَابَ عُلَمَائِهم، واتِّخاذَ الرُّءُوسِ مِن جُهَّالِهم، فقال النبيُّ -صلى اللَّه عليه وسلم-: "إِنَّ اللهَ لَا يَقْبِضُ الْعِلْمَ انْتِزَاعًا مِنَ النَّاسِ وَلكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إذَا لَمْ يَبْقَ عَالِمٌ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا، فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا (٦) ".
وصلَّى اللهُ علَى خاتَمِ الأنبياء، وسيِّدِ الأصْفياء، وإمامِ العلَماء، وأكرمِ مَن مَشَى تَحت أدِيمِ السماء، محمّدٍّ نبىِّ الرحمة، الدَّاعِى إلى سبيلِ رَبِّه بالحكمة، والكاشفِ برسالتِه جَلابِيبَ الغُمَّة، وخيرِ نَبىٍّ بُعِثَ إلى خيرِ أُمَّة، أرسلَه اللهُ بَشِيرًا ونَذِيرًا، {[وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ] (٧) وَسِرَاجًا مُنِيرًا} (٨)، صلَّى اللهُ عليه وعلى آلِه وسَلَّم تسليما كثيرا.
أما بعد: فإنَّ اللَّه تعالى برحمتِه وطَوْلِه، وقُوَّتِه وَحَوْلِه، ضَمِن بقاءَ طائفةٍ مِن هذه الأُمَّة على الحقِّ لا يضُرُّهم مَن خَذَلهم حتى يأتِىَ أمرُ اللَّه وهم علَى ذلك، وجعل السببَ في بقائِهم بقاءَ عُلَمائهم، واقْتداءَهم بأئمَّتِهم وفُقَهائهم، وجعل هذه الأُمَّةَ مع علمائِها (٩)، كالأُمَم الخالية مع أنبيائها، وأظهر في كلِّ طبقةٍ مِن فقهائها أئمةً يُقْتَدَى بها، ويُنْتَهَى إلى رأيِها، وجعل في سَلَفِ هذه الأُمَّةِ أئِمَّةً مِن الأعلام، مَهَّد بهم قَواعدَ الإِسلام، وأوْضَح بهم مُشْكلاتِ الأحكام، اتِّفاقُهم حُجَّةٌ قاطِعة، واخْتلافُهم رحمةٌ واسعة، تَحْيَى القلوبُ بأخْبَارِهم، وتحصلُ السعادةُ باقْتفاءِ آثارِهم، ثم اخْتَصَّ منهم نَفَرًا أعْلَى أَقْدَارَهم (١٠) ومَناصِبَهم، وأبْقَى ذكرَهم
(٦) أخرجه البخاري، في: باب كيف يقبض العلم، من كتاب العلم، وفى: باب ما يذكر من ذم الرأى، من كتاب الاعتصام. صحيح البخاري ١/ ٣٦، ٩/ ١٢٣. ومسلم، في: باب رفع العلم وقبضه، من كتاب العلم. صحيح مسلم ٤/ ٢٠٥٨، ٢٠٥٩. والترمذي، في: باب ما جاء في ذهاب العلم، من أبواب العلم. عارضة الأحوذى ١٠/ ١٢٠. وابن ماجه، في: باب اجتناب الرأى والقياس، من المقدمة. سنن ابن ماجه ١/ ٢٠. والدارمى، في: باب ذهاب العلم، من المقدمة. سنن الدارمي ١/ ٧٧. والإِمام أحمد، في: المسند ٢/ ١٦٢، ١٩٠, ٢٠٣.
(٧) لم ترد في: الأصل.
(٨) سورة الأحزاب ٤٦.
(٩) في الأصل: "علمائهم".
(١٠) في م: "قدرهم".