Is it permissible to adopt the unified adhan out of necessity, because if we leave the leadership, an innovator will take over?

The questioner : So my question now is: don't you see that if we concede a little and use this unified adhan, there is no harm, given that necessities permit the prohibited?

The Shaykh : If you want to ruin your situation, do it!

The questioner : No, of course I don't want to ruin my situation.

The Shaykh : Okay, how long will you remain as you wish to be at the beginning? How long? Until Allah wills? They say, "Strike the iron while it is hot." If it is cold, it will not respond to you at all; you will end up with a mess of water, and it is water. Or, "You strike cold iron," and your effort goes to waste. It is necessary to prepare the ground, as I mentioned to you earlier.

The questioner: Yes.

The Shaykh : The imam applies the Sunnah and calls to it in the best manner. It is very easy for the imam to turn into one of the people of the congregation: he is a follower of the Sunnah in his heart, but an innovator in his actions. What is the benefit then? If we wanted to accommodate people, and if people today are not in heedlessness regarding many of the obligatory acts, let alone the recommended practices and the desirable ones, it is only because of this kind of accommodation. Then, if you are one whom our Lord has protected and not burdened, and if you are able to walk steadily on a straight path when you volunteer to lead people in prayer, that is good for you. But if you want to lean to the right or left of the Sunnah in the name of accommodating people, and in the name of the fact that if someone else comes, he will do worse than what you did, this is not of the Shari'ah policy. Because Allah says: . This logic that you are saying now is clung to by every Muslim employee, no matter how bad his job is. For example, the employee who works in the bank will tell you, "Let me be an employee in the bank, it is better than a Christian coming to replace me." The goldsmith who sells gold with riba (usury or interest) and does not know the rulings of selling gold and silver as stated in the authentic hadith , when you remind him, he says, "I am better than a Christian taking my place, or better than the whole profession being in the hands of Christians." And so on. A man who has a daughter and puts her in co-educational schools, intending to make her a doctor, for example, or not a doctor, knows that he is throwing her into danger. He says, "It is better than a wicked woman or a disbeliever woman treating our women and daughters." If we let us educate our daughters in this knowledge, we say yes, but on the condition that our daughters are not the scapegoat. And all these examples stem from a non-Islamic principle, which, praise be to Allah, is known on one hand to be non-Islamic, but on the other hand, unfortunately, is applied in practice and its application is considered good. The examples I mentioned to you earlier fall under that principle, which is "the end justifies the means, the end justifies the means." A usurer, for example, might get riba, let us say a thousand dinars, and he will tell you, "This thousand dinars is better than leaving it for the bank. I will take it and distribute it to the poor and the needy." We say, as that poet said: "I wish she had not committed adultery and had not given charity."
All transactions now are proceeding within this non-Islamic principle: the end justifies the means. If you discuss it with a person, he will tell you this is non-Islamic, but he is caught in applying it, whether he likes it or not. Even some writers have openly stated that in this society today, a Muslim cannot live without committing some of the forbidden things in order to get by. Where are we then? The noble verse is explicit: . Fear Allah, and that is all.

The questioner : May Allah reward you with good and bless you.