What is the prescribed time between the two adhan? I mean: the first and second adhan for Jumu'ah, is it like the practice in this country or like the practice in the lands of the two Holy Mosques?
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The questioner : May the Shaykh be respected! What is the prescribed time between the two adhan? I mean: the first and second adhan for Jumu'ah, is it like the practice in this country or like the practice in the lands of the two Holy Mosques?
The Shaykh : The lands of the two Holy Mosques are our country; the country is one, and it is not correct to distinguish between them. So, al-Qasim and the two Holy Mosques, yes? It is one thing. I expected him to say: the lands of Sham, or Iraq, or something similar. Therefore, he must first correct the wording.
In reality, we in Najd make a difference between the first adhan and the second adhan of about half an hour, forty-five minutes, and some people make it an hour. In Makkah and al-Madinah, they do not make a difference between them. When the time for Zuhr enters, the mu'adhdhin calls the adhan they call the first. Then the second adhan is called after the khatib arrives. What appears to me is that the practice of the people of Najd is more correct, because it is what achieves the benefit, that people listen to the first adhan and then prepare for the prayer for their coming to the main mosque. And the scholars (may Allah have mercy on them) said: "Whoever hears the second call on Friday, it is obligatory for him to hasten from the time he listens, and whoever's house is far, it is obligatory for him to hasten to Jumu'ah such that he arrives with the khatib". So the practice of the people here is, in my view, closer to the truth than those who do not call the first adhan for Jumu'ah except when the time for Zuhr enters.
But this does not mean that we declare wrong those who differ from us. And this is an important point I convey to students of knowledge: if the jurists differ on an issue, and some say: it is a sunnah. And the others say: it is not a sunnah. Then it is not necessary for those who say: it is not a sunnah, to declare the others innovators; they never declare them innovators. Because if we declared innovators those who differ from us in these matters, it would follow that all the jurists in matters of disagreement are what? Innovators. Because the one who says to me: I am an innovator, I say to him: and you are an innovator. So all the jurists in matters of disagreement would remain all people of innovation. And no one holds this view. So if the scholars (may Allah have mercy on them) differ on matters that do not relate to creed and are not an innovation that is clearly a new occurrence, but rather they differed on the understanding of the texts, then here we say: the matter is broad, and it is not possible for some of us to declare others innovators. Yes.
The Shaykh : The lands of the two Holy Mosques are our country; the country is one, and it is not correct to distinguish between them. So, al-Qasim and the two Holy Mosques, yes? It is one thing. I expected him to say: the lands of Sham, or Iraq, or something similar. Therefore, he must first correct the wording.
In reality, we in Najd make a difference between the first adhan and the second adhan of about half an hour, forty-five minutes, and some people make it an hour. In Makkah and al-Madinah, they do not make a difference between them. When the time for Zuhr enters, the mu'adhdhin calls the adhan they call the first. Then the second adhan is called after the khatib arrives. What appears to me is that the practice of the people of Najd is more correct, because it is what achieves the benefit, that people listen to the first adhan and then prepare for the prayer for their coming to the main mosque. And the scholars (may Allah have mercy on them) said: "Whoever hears the second call on Friday, it is obligatory for him to hasten from the time he listens, and whoever's house is far, it is obligatory for him to hasten to Jumu'ah such that he arrives with the khatib". So the practice of the people here is, in my view, closer to the truth than those who do not call the first adhan for Jumu'ah except when the time for Zuhr enters.
But this does not mean that we declare wrong those who differ from us. And this is an important point I convey to students of knowledge: if the jurists differ on an issue, and some say: it is a sunnah. And the others say: it is not a sunnah. Then it is not necessary for those who say: it is not a sunnah, to declare the others innovators; they never declare them innovators. Because if we declared innovators those who differ from us in these matters, it would follow that all the jurists in matters of disagreement are what? Innovators. Because the one who says to me: I am an innovator, I say to him: and you are an innovator. So all the jurists in matters of disagreement would remain all people of innovation. And no one holds this view. So if the scholars (may Allah have mercy on them) differ on matters that do not relate to creed and are not an innovation that is clearly a new occurrence, but rather they differed on the understanding of the texts, then here we say: the matter is broad, and it is not possible for some of us to declare others innovators. Yes.