that he respond to the muezzin. Likewise, the followers should respond to the muezzin, repeating what he says, except at the two phrases ḥayya ʿala al-ṣalāh and ḥayya ʿala al-falāḥ (“come to prayer” and “come to success”), when they say: “There is no power nor strength except through Allah.”

“And that he sit between the two sermons, deliver the sermon standing, and lean upon a sword, bow, or staff …”

His statement, “and that he sit between the two sermons,” means that it is sunnah for him to sit between the two sermons, because it is authentically established from the Prophet ﷺ that “he would sit between the two sermons” (1). Moreover, if he did not sit, the distinction between them would not be clear, since someone might suppose that he had fallen silent because of an excuse that prevented him from speaking. But when he sits, the first sermon is distinguished from the second.

Accordingly, the preacher has two sittings: the first when the muezzin begins the call to prayer, and the second between the two sermons.

His statement, “and deliver the sermon standing,” means that it is sunnah for him to deliver the sermon standing, following the practice of the Prophet ﷺ (2), and because this is more effective for the speaker: one who is standing has greater enthusiasm than one who is seated. It is also more effective in conveying the words to those present, especially in earlier times, when there were no loudspeakers.

His statement, “and lean upon a sword, bow, or staff,” means that it is sunnah for him, while delivering the sermon, to lean upon a sword, bow, or staff.

They cite as evidence a hadith attributed to the Prophet ﷺ whose authenticity is questionable (3). Even assuming it to be authentic, Ibn al-Qayyim said: “It has not been preserved from the Prophet ﷺ that, after he began using the pulpit, he leaned upon anything.”