the two testimonies privately, so that he may achieve sincerity through them, for sincerity in uttering them privately is more profound than saying them publicly for the purpose of making it known. He singled out Abu Mahdhurah for that because he was not an adherent of them at the time; for it is in the report that he was mocking, mimicking the Adhan of the Prophet’s (peace and blessings of Allah be upon him) caller. The Prophet (peace and blessings of Allah be upon him) heard his voice, summoned him, and ordered him to call the Adhan. He said: "There is nothing more hateful to me than the Prophet (peace and blessings of Allah be upon him) and what he orders me to do." Thus, the Prophet (peace and blessings of Allah be upon him) intended for him to utter the two testimonies privately so that he might embrace Islam through it, and this is not found in the case of others. The evidence for this possibility is the fact that the Prophet (peace and blessings of Allah be upon him) did not order Bilal or anyone else who was already a Muslim of established faith to do so. And Allah knows best.
122 - Issue: He said: "And the Iqamah is: Allahu Akbar, Allahu Akbar, I testify that there is no god but Allah, I testify that Muhammad is the Messenger of Allah, hasten to prayer, hasten to success, the prayer has begun, the prayer has begun, Allahu Akbar, Allahu Akbar, there is no god but Allah."
Al-Shafi'i held this view. Abu Hanifah said: The Iqamah is like the Adhan, and he increases the Iqamah to twice [for each phrase]; due to the hadith of Abd Allah ibn Zayd, that the one who taught him the Adhan paused for a short while, then stood up and said the like of it. Reported by Abu Dawud. Ibn Muhayriz reported from Abu Mahdhurah that the Prophet (peace and blessings of Allah be upon him) taught him the Iqamah as seventeen words. Al-Tirmidhi said: This is a sound (sahih) hadith. Malik said: The Iqamah is ten words; you say "the prayer has begun" only once, based on what Anas reported, saying: Bilal was ordered to make the Adhan double and the Iqamah single. Agreed upon. Our proof is what Abd Allah ibn Umar reported, that he said: The Adhan during the time of
(7) In M: "the two of them's saying". (1) In Sunan Abi Dawud: "hunayyah" (a short while). (2) In: Chapter on the manner of the Adhan, from the Book of Prayer. Sunan Abi Dawud 1/121. (3) Reported by Abu Dawud, in: Chapter on the manner of the Adhan, from the Book of Prayer. Sunan Abi Dawud 1/118. And al-Tirmidhi, in: Chapter on what has been said regarding the tarji' in the Adhan, from the Chapters of Prayer. Aridat al-Ahwadhi 1/308. And al-Nasa'i, in: Chapter on how many words the Adhan consists of, from the Book of Adhan. Al-Mujtaba 2/5. And Ibn Majah, in: Chapter on the tarji' in the Adhan, from the Book of Adhan. Sunan Ibn Majah 1/235. And al-Darimi, in: Chapter on the tarji' in the Adhan, from the Book of Prayer. Sunan al-Darimi 1/271. And Imam Ahmad, in: al-Musnad 3/409, 6/401. (4) Reported by al-Bukhari, in: Chapter on the beginning of the Adhan, and Chapter on the Adhan being two-by-two, and Chapter on the Iqamah being single except for his saying: "the prayer has begun", from the Book of Adhan, and in: Chapter on what is mentioned regarding the Children of Israel, from the Book of the Prophets. Sahih al-Bukhari 1/157, 158, 286, 4/206. And Muslim, in: Chapter on the command to make the Adhan double and the Iqamah single, from the Book of Prayer. Sahih Muslim 1/286. And Abu Dawud, in: Chapter on the Iqamah, from the Book of Prayer. Sunan Abi Dawud 1/121. And al-Tirmidhi, in: Chapter on what has been said regarding the individual Iqamah, from the Chapters of Prayer. Aridat al-Ahwadhi 1/309. And al-Nasa'i, in: Chapter on doubling the Adhan, from the Book of Adhan. Al-Mujtaba 2/4. And Ibn Majah, in: Chapter on the individual Iqamah, from the Book of Adhan. Sunan Ibn Majah 1/241. And al-Darimi, in: Chapter on the Adhan being two-by-two and the Iqamah single, from the Book of Prayer. Sunan al-Darimi 1/270, 271. And Imam Ahmad, in: al-Musnad 3/103, 189.
الشَّهَادَتَيْنِ سِرًّا، ليَحْصُلَ لهُ الإِخْلَاصُ بهما، فإن الإِخلاصَ في الإِسْرَارِ بهما أبْلَغُ من قولِه (٧) إعْلَانًا للإعلامِ، وخَصَّ أُبا مَحْذُورَةَ بذلكَ، لأنَّه لم يَكُنْ مُقِرًّا بهما حينئذٍ، فإنَّ في الخَبَرِ أنه كان مُسْتَهْزِئا يَحْكِى أذانَ مُؤَذِّنِ النَّبِيِّ -صلى اللَّه عليه وسلم-، فسَمِعَ النَّبِىُّ -صلى اللَّه عليه وسلم- صَوْتَهُ، فَدَعاهُ، فأمَرَهُ بالأذَانِ، قال: ولا شىءَ عندى أبْغَضُ من النَّبِيِّ -صلى اللَّه عليه وسلم-، ولا ممَّا يَأْمُرُنِى بهِ. فقَصَدَ النَّبِىُّ -صلى اللَّه عليه وسلم- نُطْقَه بِالشَّهَادَتَيْنِ سِرًّا لِيُسْلِمَ بذلك، ولا يُوجَدُ هذا في غيره، ودليلُ هذا الاحْتِمال كَوْنُ النَّبِيِّ -صلى اللَّه عليه وسلم- لم يَأْمُرْ بِهِ بِلَالًا، ولا غيرَه مِمَّنْ كانَ مُسْلِمًا ثَابِتَ الإِسلامِ. واللهُ أعلمُ.
١٢٢ - مسألة؛ قال: (والإِقَامَةُ: اللهُ أكْبَرُ اللهُ أكْبَرُ، أشْهَدُ أنْ لَا إلهَ إلَّا اللهُ، أشْهَدُ أنَّ مُحَمَّدًا رَسولُ اللهِ، حَىَّ عَلَى الصَّلَاةِ، حَىَّ عَلَى الفَلَاحِ، قَدْ قَامَتِ الصَّلَاةُ، قَدْ قَامَتِ الصَّلَاةُ، اللهُ أكْبَرُ اللهُ أكْبَرُ، لَا إلهَ إلَّا اللهُ)
وبهذا قال الشافِعِىُّ. وقال أبو حنيفة: الإِقامةُ مثل الأذانِ، ويَزِيدُ الإِقَامَةَ مَرَّتَيْنِ؛ لحديثِ عبدِ اللهِ بنِ زيدٍ، أنَّ الذِى عَلَّمَهُ الأذانَ أمْهَلَ هُنَيْهَةً (١)، ثم قامَ فقال مِثْلَها. رَوَاهُ أبو داود (٢). ورَوَى ابن مُحَيْرِيزٍ، عن أبِى مَحْذُورَةَ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- علَّمَهُ الإِقامةَ سَبْعَ عَشرةَ كَلِمَةً (٣). قال التِّرْمِذِىُّ: هذا حديثٌ صحيحٌ. وقال مالكٌ: الإِقامةُ عَشْرُ كَلِمَاتٍ، تقولُ: قد قامتِ الصلاةُ مَرَّةً واحدةً؛ لِما رَوَى أنَسٌ، قال: أُمِرَ بِلَالٌ أنْ يَشْفَعَ الأذانَ، ويُوتِرَ الإِقامةَ. مُتَّفَقٌ عليه (٤). ولَنا، ما رَوَى عبدُ اللهِ بنُ عمرَ أنَّه قال، إنَّما كان الأذانُ على عهدِ
(٧) في م: "قولهما".(١) في سنن أبي داود: "هُنَيَّةً".(٢) في: باب كيف الأذان، من كتاب الصلاة. سنن أبي داود ١/ ١٢١.(٣) أخرجه أبو داود، في: باب كيف الأذان، من كتاب الصلاة. سنن أبي داود ١/ ١١٨. والترمذي، في: باب ما جاء في الترجيع في الأذان، من أبواب الصلاة. عارضة الأحوذى ١/ ٣٠٨. والنسائي، في: باب كم الأذان من كلمة، من كتاب الأذان. المجتبى ٢/ ٥. وابن ماجه، في: باب الترجيح في الآذان، من كتاب الأذان. سنن ابن ماجه ١/ ٢٣٥. والدارمى، في: باب الترجيع في الأذان، من كتاب الصلاة. سنن الدارمي ١/ ٢٧١. والإمام أحمد، في: المسند ٣/ ٤٠٩، ٦/ ٤٠١.(٤) أخرجه البخاري، في: باب بدء الأذان، وباب الأذان مثنى مثنى، وباب الإِقامة واحدة إلا قوله: قد =
