Abu Malik's interjection and his remarks on this problem that has spread to most mosques, which is the issue of the adhan before the prescribed time.

Abu Malik: This problem that was just raised is not a specific issue; it is a general problem present in every mosque in the Kingdom. Anyone who goes to any mosque sees this problem, either in the form our brother Abu 'Azmi displayed, or in another form, but in the end, they all share one aspect: it is a problem that requires treatment and wise handling. This is the first point. Second, a few days ago, one of our brothers who was the mu'adhdhin in a mosque would call the adhan twice, calling it himself while the unified adhan device was present with him. He would disable the unified adhan device and call the adhan that actually coincided with the exact time and the appearance of the dawn as the second adhan, while the first adhan was called at night. Naturally, people dealt with this in a way that did not require one to be transferred to another; everyone heard the adhan and found it strange that it occurred at a time other than its proper time. The matter reached the Ministry of Awqaf through the Director of Awqaf, as people passed the news to him one by one, each one conveying the others' complaints on their behalf. The Director of Awqaf summoned our brother, brought him to his office, and spoke to him about the matter once, twice, and three times. But our brother, may Allah reward him with good, remained firm on the matter. It was not but a few days after the officials had given up hope that he would comply with them when the transfer order arrived and he was removed from the mosque where he was. The man contacted me, but the matter had already passed, and it was no longer within my power to address the issue, even with the Director of Awqaf. However, I contacted the Director of Awqaf to fulfill my duty, and he said to me, "My brother Abu Malik, if you had contacted me before the order was issued, but the order was issued and it is over." He recounted to me from his account what could have convinced me of the viewpoint I know from him. Even if he had not spoken what he spoke, I know that the words he said are the ones he would have said; if he had not said them, I would have told him that you will say such and such. The important thing is that he said to me, "I have no objection if he complies with the Ministry's instructions and calls the adhan with the unified adhan; in that case, none of that would have happened to him. In any case, if he proves that he will actually adhere to the Ministry's instructions, I will return him to the mosque a second time." This is the second issue. As for the third issue, in response to our Shaykh's remarks, may Allah reward him, that the mosque you are in is a private mosque or one that the Ministry does not have permission for: the Awqaf law states that if a mosque is built on land, the law obligatorily requires that this mosque, along with the land on which it is built, be included in the mosques of the Ministry of Awqaf. The donor or builder of the mosque does not have the right only to build it; he has absolutely no right to have control or dominance over the mosque, unless there is an agreement with the Ministry of Awqaf that I will take care of this mosque and spend on it, and other such matters. In that case, the Ministry of Awqaf may remain silent regarding the management of the mosque, but within the general framework of the laws and regulations followed and referenced in the Ministry of Awqaf. For example, the unified adhan: this adhan must not be contradicted; it is not permissible to contradict it. If you do not have the device that receives the unified adhan, the Ministry sends you the device and places it inside the mosque, and it becomes obligatory for you to operate according to the adhan or the instructions issued by the Ministry. Therefore, from here I say that this matter, and this is the fourth issue, if we want to change or alter this system, the matter requires some wisdom. But this does not mean that I should continue in a matter that is in accordance with the people's desire or the Ministry of Awqaf's desire. This must be accompanied by two things: first, awareness for the people, correct religious awareness with wisdom and a wise, guiding call that does not cause agitation. The second thing is that the person who speaks or explains or makes the people aware of this matter must also have conviction in the change. If he does not have conviction in the change and has the ability to see what this matter will lead to in the future, then it is neither in his favor nor against him, as the proverb says. Therefore, both conditions must be met. I do not say that I am setting myself as an example in this field, but rather, regarding the unified adhan, I truly adhere to the unified adhan because of the nature of the place I am in, which is the fourth roundabout in Jabal 'Amman, a place where a whisper is heard. And it is certain, I say perhaps, but it is certain, that the matter will reach the Ministry of Awqaf the next day if we continue in the adhan by cutting off the unified adhan. The matter will force the Ministry to at least ask questions, and then what will happen? If the device has suffered a defect or malfunction, the Ministry will repair it. Therefore, I am very happy when the device malfunctions; I am very happy, completely. Why? Because I have the adhan at least in the mosque. And what I also do in the mosque now is that after the unified adhan, when the time enters, the adhan of the time is called in the mosque, the adhan of the time, yes, the adhan of the time is called in the mosque. This matter has truly relieved me somewhat, because I do not have the power to do anything else; I have no power over anything else, because there will be people's talk and commotion, and so on. But perhaps you do not have the unified device?

The questioner : No, I do not have it.
Abu Malik: You do not have it, yes. Then it is obligatory upon you, if Allah wills, to follow the two things I mentioned earlier. Know that I have undergone an experience, and this experience was also a harsh and severe one for myself when I was unable at first to change the bid'ah reality that was inside the mosque, which was the change of the minbar. The minbar of the mosque was cutting off three rows, I think, so it was truly a minbar that indicated that the people who built it believed that a mosque cannot be without such a minbar. I remained for years speaking about this topic until a group of the mosque's own people came and said, "We want to demolish the minbar," and they demolished it. I did not tell them to demolish it; they removed the minbar and established another minbar in place of this minbar, which has become, praise be to Allah, closest to the Sunnah. Therefore, in my estimation, and I excuse Abu 'Azmi and do not excuse him at the same time: I excuse him in that he will truly be exposed to responsibility, and this responsibility may remove his hand from the mosque to place another imam in the mosque in his place. But you, Abu 'Azmi, may Allah bless you, must follow the wise approach that carries the people in the mosque to change with them what you convince them of. Either if you remain silent or you accommodate them without explaining to them, then you are one of them.

The questioner : By Allah, I say to them, one man stood up and said to me, "O son of the noble, from... the house, Allahu Akbar, the people are standing, the prayer is ten minutes for them... establish the prayer."
Abu Malik: ...

The questioner : By Allah, that... in this mosque.