Nasai

1538. Commentary:

➊ This is another form of the prayer of fear (salat al-khawf) in which each group prays two units (rak‘ahs) together—one with you and one separately. This form is preferable in that there will be no coming and going during the prayer; rather, both units will be performed consecutively.

➋ "Dhat al-Riqa‘": "Riqa‘" is the plural of "riq‘ah," which means: a piece (of cloth). This battle is called the Expedition of Dhat al-Riqa‘ either because, while going for this expedition, the Muslims’ feet were wounded due to the stones and they had to tie pieces of cloth on their feet, or because the land of that area consisted of patches of different colors—that is, some hills were red, some white, and some black. And Allah knows best.

Hadith Footnote:
Vocabulary of the Hadith:
(1)
Hayya:
Come,
Be present.
(2)
Al-Falah:
Salvation and success, or continuity and permanence.

Benefits and Issues:
In the narration of Abu Mahdhurah, there is tarji‘ (repetition), that the words of testimony (shahadah) are first said twice in a low voice, then repeated in a loud voice. This is the position of Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the hadith scholars, and this narration was taught in 3 AH, long after the adhan of Abdullah ibn Zayd radi Allahu anhu, which is why this practice is followed in the two Harams. Imam Abu Hanifah rahimahullah does not hold the view of tarji‘.

In this hadith of Muslim,
“Allahu Akbar, Allahu Akbar” occurs twice, so Imam Malik rahimahullah holds the view that at the beginning of the adhan, “Allahu Akbar, Allahu Akbar” should be said only twice. However, according to Qadi ‘Iyad, in some manuscripts of Sahih Muslim, it is written to say “Allahu Akbar” four times. In some other books as well, in the narration of Abu Mahdhurah radi Allahu anhu, “Allahu Akbar” is to be said four times. Although Imam Khattabi has interpreted this to mean that “Allahu Akbar, Allahu Akbar” are to be joined and said in a single breath, thus making it one phrase, so “Allahu Akbar” in this way is also said twice.

The Hanafis have interpreted the adhan of Abu Mahdhurah by saying that since he was a disbeliever (at the time), the words of testimony were made to be repeated to firmly establish them in his heart. But the question is: he continued to give the adhan with tarji‘ in Makkah Mukarramah always—why did the Prophet sallallahu alayhi wa sallam not prohibit him? Furthermore, how is it that no Companion realized that the Prophet sallallahu alayhi wa sallam had him repeat these words only to firmly establish the testimony, and that this was not part of the adhan? They continued to give the adhan in this manner until the end, and no Companion ever drew their attention to this.

As for the fact that Bilal radi Allahu anhu used to give the adhan in Madinah without tarji‘, the reason is that this way of giving the adhan is also correct, so why is it objected to? And his takbir was also single, as is established by authentic narration. Why is his takbir overlooked? And in the narrations of Anas radi Allahu anhu, there is even the command to say the takbir singly, and this command was given by the Messenger of Allah sallallahu alayhi wa sallam himself.