Mu'jam al-Saghir

679. Commentary: After calling the adhan, the Ibrahimic salutation (durood Ibrahim) will be recited, then a special supplication will be made for the Messenger of Allah (sallallahu alayhi wa sallam), the details of which are coming in the following ahadith.

Hadith Commentary:
Benefits and Issues:
(1)
Prophet Ibrahim (alayhis salam) asked: ﴿كَيْفَ تُحْيِي الْمَوْتَىٰ﴾ “How will You give life to the dead?” That is, the resurrection of the dead is certain, and there is no doubt about their being brought back to life. Therefore, when Allah Ta’ala asked: ﴿أَوَلَمْ تُؤْمِن﴾ “Do you not believe?” Ibrahim (alayhis salam) replied: “Why not, I do believe.” The question was: what is the manner and modality of their being brought back to life? He desired to witness it. Through evidence and reasoning, a person attains knowledge, and that is certain knowledge based on intellect and reasoning. But if something is witnessed and observed, then this is certain knowledge based on direct sight, in which the strength and certainty is greater, and thus the tranquility and reassurance of the heart increases as well.

When Musa (alayhis salam) was informed by Allah Ta’ala that his people had started worshipping the calf, it did not affect him as much as when he saw his people indulging in this heinous act with his own eyes. In the hadith it is stated: (لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ) “Information and news cannot compare to direct observation and witnessing.” Referring to this, the Messenger of Allah (sallallahu alayhi wa sallam) said: “The question of Ibrahim (alayhis salam) was not due to any doubt or uncertainty. If Ibrahim had doubted, then certainly we would have doubted as well. When we do not doubt, how could Ibrahim (alayhis salam) have doubted?” Imam Zarkashi has transmitted from the author of Amthal al-Sa’irah: Sometimes the form “af‘al” is used to negate a quality (attribute) from both things. For example, Allah Ta’ala says: ﴿أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ﴾ “Are they better or the people of Tubba‘?” The purpose is that both are deprived and devoid of goodness. Or it is said: (al-shaytan khayrun min fulan) “Shaytan is better than so-and-so,” meaning both are devoid of good. (Irshad al-Sari: 5/368) According to this usage, the meaning of “نَحْنُ أَحَقُّ بِالشَّكِّ” is “None of us has any doubt.” Neither did Ibrahim (alayhis salam) doubt, nor do we have any doubt. Therefore, the question was also about the modality of resurrection, not about resurrection itself, because resurrection was already known, but the modality was not.

(Fath al-Bari:
vol. 6,
Kitab al-Anbiya’)
It was not about resurrection itself, because resurrection was already known, but the modality was not.

(2)
يَرْحَمُ اللهُ لُوطًا:
When the angels came to Prophet Lut (alayhis salam) as guests in the form of handsome young men, and his people, according to their evil habit, came to his house to assault them, and Lut (alayhis salam) tried every possible means to protect the honor of his guests, but his people did not desist, he, in a state of extreme distress, expressed his helplessness before his guests, saying: “Alas! If only I had, personally and individually, enough strength and power today that I could defend my guests on my own without anyone’s help, or if I had the support and assistance of my family and people, then today I would have defended my guests and saved my honor.” Because these people were not his actual family; he had been sent as a prophet to other people. Explaining and clarifying this, the Messenger (sallallahu alayhi wa sallam) said: “May Allah have mercy on Lut (alayhis salam)! He was seeking a strong refuge.” That is: here the verb is in the meaning of intending the action, as in the Noble Qur’an: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ “When you intend to stand for prayer, then perform ablution (wudu) before the prayer.” Or as He said: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّـهِ﴾ “When you intend to recite the Qur’an, then seek refuge with Allah first.” Here, the negation of Allah’s help and support is not intended, that he did not have Allah’s protection, nor did he, Allah forbid, rely on it. This world is a realm of means, and every action takes place under the veil of apparent means. Apparent means and resources cannot be ignored; otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have needed to wear armor in battles, nor would there have been any need to prepare and set out against the enemy. And upon reaching Madinah, he himself said «لَيْتَ رَجُلًا مِنْ أَصْحَابِي صَالِحًا يَحْرُسُنِي اللَّيْلَةَ» “If only someone strong among my companions would guard me tonight.” And he (sallallahu alayhi wa sallam) said: “مَنْ یَکْلَوْنَا اللَّیْلَةَ” (Lami‘ al-Dari:
vol. 8/27, Hashiyah: 9)
“Who will guard the army tonight?” So, did he, Allah forbid, not rely on Allah’s help, support, and protection? Since for Lut (alayhis salam), Allah’s help and support was an established reality, there was no need to express it. There was a need to mention apparent means, and it was these means that he mentioned and desired to attain.

(3)
لَأَجَبْتُ الدَّاعِيَ:
“I would have responded to the caller.” By saying this, the Prophet (sallallahu alayhi wa sallam) praised the patience, steadfastness, and courage of Yusuf (alayhis salam), that he spent a long period in prison without any crime, but was not willing to leave prison until his innocence was declared. The Prophet (sallallahu alayhi wa sallam) said: Despite being the embodiment of such patience, endurance, steadfastness, and perseverance, I would have come out upon hearing the messenger of the king, and would not have presented the matter of declaring my innocence. And it is clear that the Prophet (sallallahu alayhi wa sallam) said this in praise of the patience and steadfastness of Yusuf (alayhis salam). When a brave and courageous man praises someone’s bravery and valor, it does not negate his own bravery and courage; it is already accepted by the audience. If the champion of the age praises someone, does it diminish his own status or rank in any way? Certainly not.

Some have said that “for Yusuf (alayhis salam), it would have been better and preferable to leave (prison), because inviting or maintaining trial and tribulation is not appropriate, and by coming out he would have had more opportunities for preaching.” But this is not correct. Yusuf (alayhis salam) did not invite tribulation, nor did he wish to maintain it. His coming out was already decided, but he did not want to come out without the purification and clarification of his chastity and honor, because if he had come out without the removal of accusation and slander, this would have been a great obstacle in the path of his preaching and invitation. And if he had gone before the king without the manifestation of his innocence, the sense of accusation would not have allowed him to speak openly, and as a result of his purity, the lofty status he attained in the eyes of the king would not have been achieved.

Explanation:
1:
Except for (Hayya 'ala as-salah, Hayya 'ala al-falah), in response to the call, one should say, (La hawla wa la quwwata illa billah). The meaning of this is that when the muezzin is calling towards prayer (salat) and success (falah), then we, as servants, cannot respond to this call without the strength and ability granted by Allah; that is, we cannot be present for prayer unless Allah’s help and enabling grace (tawfiq) is with us.

Benefits and Issues:
Linguistically, "wasilah" refers to anything through which access or nearness to a personage can be attained.

In the ancient and well-known Arabic lexicon "Al-Sihah" it is stated:
«الوسيلة : ما يتقرب به إلى الغير.»
"Wasilah is that thing through which nearness to someone is attained." [الصحاح تاج اللغة و صحاح العربية لأبي نصر إسماعيل بن حماد الجوهري المتوفيٰ 393ه، باب اللام، فصل الواو، مادة وسل : 1841/5، دارالعلم للملايين، بيروت، 1407ه]

◈ The famous linguist and jurist, Allamah Mubarak bin Muhammad, known as Ibn al-Athir al-Jazari (544–606 AH), writes:
«في حديث الأذان : اللهم آت محمدا الوسيلة، هي فى الأصل : ما يتوصل به إلى الشيء ويتقرب به، وجمعها : وسائل، يقال : وسل إليه وسيلة وتوسل والمراد به فى الحديث القرب من الله تعالىٰ، وقيل : هي الشفاعة يوم القيامة.»
"In the hadith regarding the virtue of responding to the adhan (call to prayer), these words appear: 'O Allah! Grant Muhammad (sallallahu alayhi wa sallam) the wasilah.' Wasilah, in essence, is that thing through which one reaches something and attains its nearness. Its plural is 'wasail.' It is said: So-and-so made so-and-so a wasilah. In the Prophetic hadith, wasilah refers to nearness to Allah, the Exalted. One opinion is that it refers to the intercession that will occur on the Day of Resurrection." [النهاية فيي غريب الحديث والأثر، باب الواو مع السين، مادة وسل :555/5، المكتبة العلمية، بيروت، 1399 ه]

◈ The renowned linguist, Allamah Abu al-Fadl Muhammad bin Makram bin Ali, known as Ibn Manzur al-Ifriqi (d. 711 AH), writes:
«الوسيلة : المنزلة عند الملك، والوسيلة : الدرجة، والوسيلة : القربة.»
"Wasilah refers to rank and status in the presence of a king. Its meaning also includes degree and nearness." [لسان العرب، حرف اللام، فصل الواو، مادة وسل : 724/11، دار صادر، بيروت، 1414 ه]

↰ It is thus understood that wasilah refers to that thing through which a servant attains nearness to Allah, the Exalted, and His pleasure, and by this is meant righteous deeds, as:

✿ The statement of Allah, the Exalted:
«﴿يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّـهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّـهِ الْغَرُورُ﴾» [المائده : 35:5]
"O you who believe! Fear Allah and seek wasilah to Him and strive in His way so that you may succeed."

In this noble verse, seeking wasilah to Allah, the Exalted, has been commanded. What is that wasilah? All Sunni exegetes are unanimous that by this is meant righteous deeds.

523. Commentary:
➊ The ruling regarding responding to the call to prayer (adhan) is based on recommendation (istihbab), and one should respond to it in all circumstances except for a legitimate Shar‘i excuse. Minor ritual impurity (hadath), major ritual impurity (janabah), and menstruation (hayd) do not prevent one from responding. Likewise, responding to the iqamah is also derived from this. [امام نووي]
➋ The response should be given to each phrase, not just after the completion of the adhan. However, if there is a reasonable hindrance to responding phrase by phrase, then one may respond to the entire adhan at the end and recite the supplications. In practical application, the aspect of encouragement and motivation should be kept in mind. The Messenger of Allah (sallallahu alayhi wa sallam) mentioned the reward for sending blessings (salat) upon him from this very perspective.
➌ Sincerity (ikhlas) is a condition for deeds.

Note: It is astonishing that the innovators (bid‘atis) insist on the non-legislated intercession (wasilah) of the Messenger of Allah (sallallahu alayhi wa sallam) in their supplications, whereas the Messenger of Allah (sallallahu alayhi wa sallam) is instructing his ummah to ask Allah for wasilah for him.