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سنن ابي داود
Abu Dawud
كتاب الصلاةPrayer (Kitab Al-Salat)
باب مَا يَقُولُ إِذَا سَمِعَ الْمُؤَذِّنَChapter: What Should Be Said When One Hears The Mu’adhdhin.
Hadith 527
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، حَدَّثَنِي مُحَمَّدُ بْنُ جَهْضَمٍ ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ ، عَنْ عُمَارَةَ بْنِ غَزِيَّةَ ، عَنْ خُبِيبِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ إِسَافٍ ، عَنْ حَفْصِ بْنِ عَاصِمِ بْنِ عُمَرَ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " إِذَا قَالَ الْمُؤَذِّنُ : اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ، فَقَالَ أَحَدُكُمْ : اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ، فَإِذَا قَالَ : أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، قَالَ : أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ، فَإِذَا قَالَ : أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، قَالَ : أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، ثُمَّ قَالَ : حَيَّ عَلَى الصَّلَاةِ ، قَالَ : لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ ، ثُمَّ قَالَ : حَيَّ عَلَى الْفَلَاحِ ، قَالَ : لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ ، ثُمَّ قَالَ : اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ، قَالَ : اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ ، ثُمَّ قَالَ : لَا إِلَهَ إِلَّا اللَّهُ ، قَالَ : لَا إِلَهَ إِلَّا اللَّهُ مِنْ قَلْبِهِ ، دَخَلَ الْجَنَّةَ " .
Umar bin al-khattab reported the Messenger of Allah ﷺ as saying; When the MuadhDHIN says: “Allah is most great, Allah is most great”, and one of you says in response: “Allah is most great”, Allah is most great; then says: “ I testify tht there is no god but Allah”, and he says in response: “I testify that there is no god but Allah”, then say: ” I testify that Muhammad is the Messenger of Allah”, and he makes the response: “ I testify that Muhammad is the Messenger of Allah”, then says: “Come to prayer”, and he makes the response: “There is no might and no power except in Allah”: then says: “ Allah is most great, Allah is most great”, and he makes the response: “Allah is most great”, then says: “There is no god but Allah”, if he says this from his heart, he enter Paradise.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
527. Commentary:
Entry into Paradise is based solely on affirming the Oneness of Allah (tawhid), the Messengership (risalah), and confirming the Shari‘ah through word and deed. And the adhan encompasses all of these.
➋ The meaning of «لاحول ولا قوة إلابالله» is that avoiding any evil or harm, and attaining any good or righteousness, is not possible without Allah’s help.
➌ This hadith clearly shows the virtue of responding to the adhan; however, in response to «حي على الصلوة» and «حي على الفلاح», one should say «لا حول ولا قوة إلا بالله».
Entry into Paradise is based solely on affirming the Oneness of Allah (tawhid), the Messengership (risalah), and confirming the Shari‘ah through word and deed. And the adhan encompasses all of these.
➋ The meaning of «لاحول ولا قوة إلابالله» is that avoiding any evil or harm, and attaining any good or righteousness, is not possible without Allah’s help.
➌ This hadith clearly shows the virtue of responding to the adhan; however, in response to «حي على الصلوة» and «حي على الفلاح», one should say «لا حول ولا قوة إلا بالله».
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 527
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
(1)
By "signs" (ayat) are meant miracles, and a miracle is something contrary to the usual order of things. Human beings, whether individually or collectively, cannot compete with it. The manifestation of a miracle at the hands of a prophet occurs so that people, upon witnessing it, may accept his prophethood. However, this is not within the prophet’s own control. That is why the Prophet (sallallahu alayhi wa sallam) said: "He was given"—that is, the miracle was granted to the prophet. The miracles of the prophets before you were temporary and transitory, because their prophethood was for a limited period. Your (sallallahu alayhi wa sallam) prophethood is until the Day of Resurrection, therefore your miracle is perpetual and enduring, and will remain until the Day of Resurrection.
(2)
Your everlasting miracle is the revelation (wahy), whose protection Allah, the Exalted, has guaranteed. And it remains established and preserved even after your departure from this world, because your prophethood endures. Therefore, the number of those who witness this miracle is very great, and thus the number of individuals in your (sallallahu alayhi wa sallam) ummah is also greater than all other communities.
(1)
By "signs" (ayat) are meant miracles, and a miracle is something contrary to the usual order of things. Human beings, whether individually or collectively, cannot compete with it. The manifestation of a miracle at the hands of a prophet occurs so that people, upon witnessing it, may accept his prophethood. However, this is not within the prophet’s own control. That is why the Prophet (sallallahu alayhi wa sallam) said: "He was given"—that is, the miracle was granted to the prophet. The miracles of the prophets before you were temporary and transitory, because their prophethood was for a limited period. Your (sallallahu alayhi wa sallam) prophethood is until the Day of Resurrection, therefore your miracle is perpetual and enduring, and will remain until the Day of Resurrection.
(2)
Your everlasting miracle is the revelation (wahy), whose protection Allah, the Exalted, has guaranteed. And it remains established and preserved even after your departure from this world, because your prophethood endures. Therefore, the number of those who witness this miracle is very great, and thus the number of individuals in your (sallallahu alayhi wa sallam) ummah is also greater than all other communities.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 385
