What is the ruling on the practice of people praying two rak'ahs of the Friday sunnah after the first adhan for Friday and before the iqamah, and does this fall under the hadith:

The questioner : What is the ruling on the practice of people praying two rak'ahs of the Friday sunnah after the first adhan for Friday and before the iqamah, and does this fall under the hadith ?

The Shaykh : Regarding the pre-Friday sunnah that people practice today, this is contrary to the Sunnah. The Sunnah is that when a person enters the mosque, he stands and prays at least two rak'ahs before sitting down, and this is the greeting of the mosque. If he wishes to add more, as we explained earlier, he may do whatever he wishes until the imam ascends the pulpit. As for entering and praying the greeting of the mosque when he hears the first adhan, then standing up to pray this so-called sunnah, this was not the Sunnah in the time of the Prophethood, nor in the time of the Rightly Guided Caliphate, because there was only one adhan in the Prophet's Mosque and elsewhere at that time. There was not two adhans with a gap in between for a prayer called the pre-Friday sunnah. The hadith in Sahih al-Bukhari, with its authentic chain, from al-Sa'ib ibn Yazid, states that the adhan in the time of the Prophet (peace and blessings be upon him) and in the time of Abu Bakr... do not make up stories, O Abu Khudr, heh heh.
Another questioner: Does this not mean the adhan?

The Shaykh : And what am I saying?
Another questioner: Okay, and then there is a second adhan.

The Shaykh : I am saying iqamah, I am saying adhan. May Allah help us, if Allah wills. I am saying that Imam al-Bukhari narrated in his Sahih from the hadith of al-Sa'ib ibn Yazid, who said: The adhan in the time of the Prophet (peace and blessings be upon him), and in the time of Abu Bakr and 'Umar, was a single adhan. I am speaking in Arabic, O Abu Khudr, a single adhan, not according to al-Albani. Until you say there is a second adhan, he says al-Sa'ib ibn Yazid, a Companion who was like the young ones in obedience to Allah, because he said his family took him on Hajj with the Prophet (peace and blessings be upon him) when he was seven years old. And he narrates to us this authentic hadith: The adhan in the time of the Prophet (peace and blessings be upon him), and in the time of Abu Bakr, and in the time of 'Umar, was a single adhan. The mu'adhdhin would call the adhan when the khatib ascended the pulpit.
Another questioner: This is a call, meaning?

The Shaykh : Call it whatever you like. I care about the facts. He called it an adhan. You call it a call, no problem. The adhan was a single adhan when the khatib ascended the pulpit. And the matter remained this way until 'Uthman ibn 'Affan established another adhan at a place called al-Zuray' outside the city. The scholars say this place was a gathering place and a destination for merchants who would gather there on Friday. And the building expanded in the time of 'Uthman, so the adhan of the Prophet's Mosque no longer reached the ears of the people there in al-Zuray'. So he established a second adhan for them. This is called a second adhan in terms of the time of its legislation, but there was no interval between the two adhans such that one would pray two rak'ahs, let alone four rak'ahs as they do today. But when did this innovation appear? The Muslims remained with the 'Uthmanic adhan until the era of the Umayyad dynasty, and specifically in the time of Hisham ibn 'Abd al-Malik. When he became the caliph of the Muslims, he introduced the second adhan into the mosque. So the people, due to their ignorance, assumed that this second adhan was first the 'Uthmanic adhan. They wronged 'Uthman; he established the adhan in al-Zuray'. Meaning, if there had been loudspeakers in the time of 'Uthman, he would have been spared this second adhan. They assume that this is a second 'Uthmanic adhan. They assume that there is a time gap between the two adhans, which is a third error. They assume that it was in the mosque, but the one who introduced it into the mosque was Hisham ibn 'Abd al-Malik. And if the Muslims still, praise be to Allah, believe in his saying (peace and blessings be upon him) in the Friday sermon and others, and the best of guidance is the guidance of Muhammad (peace and blessings be upon him), then it is obligatory for the Muslims to return to his Sunnah (peace and blessings be upon him). And as the people of knowledge said, every good is in following those who came before, and every evil is in following those who came after.
So this Prophetic Sunnah is a single adhan, and the mu'adhdhin calls the adhan when he sees the khatib on the pulpit. There is no adhan other than this. If a person enters the mosque early in the first hour, he prays whatever he wishes, reads the Qur'an, sends blessings upon the Prophet (peace and blessings be upon him), and so on. But when the khatib ascends the pulpit, there is absolutely no prayer. Perhaps I have answered you, O Sayyid Ahmad.

The questioner : This is regarding Friday. But on days other than Friday, between the adhan and the iqamah, it is not the Sunnah. For example, for 'Asr, there is no sunnah between the adhan.

The Shaykh : Do not get yourself into trouble. Do not say there is no sunnah. Stick to your question. What is it?

The questioner : My question is that between the adhan and the iqamah, is it not the regular sunnah of two rak'ahs?

The Shaykh : Yes, it is. He (peace and blessings be upon him) said, and the hadith is in Sahih al-Bukhari: . And he said, "Whoever wishes, it is disliked for people to take it as a sunnah. This is a voluntary prayer." . And even for Maghrib, even for the Maghrib prayer, they say the time is short, but this hadith refutes that. Meaning, you may pray between the iqamah of the Maghrib prayer and the adhan. Because with this hadith, there is an explicit hadith, which is his saying (peace and blessings be upon him): . He said the third time, "Whoever wishes, it is disliked for people to take it as a sunnah." So for all five prayers, a person prays whatever he wishes. And the Messenger (peace and blessings be upon him) emphasized this regarding the Maghrib prayer in this hadith. There are people who claim that it is disliked to pray between the adhan and Maghrib.
Another questioner: They do not pray it.

The Shaykh : Yes, they do not pray it. This is an error and a waste of the reward.