Reading a research paper on the time interval between the adhan and the iqamah for Jumu'ah.
Machine translationRead the Arabic original
The reader: This is a summary of a research paper on the time interval between the two adhans for Jumu'ah. I did not find, in the words of the hadith scholars and jurists to whom I referred, any indication, near or far, regarding the time difference between the two calls, despite the small number of scholars who have researched it. The strongest evidence I found regarding the timing is what 'Umar ibn Shabba reported in *Akhbar al-Madinah al-Nabawiyyah* through his chain from Makhul: that on the occasion of the Messenger of Allah (peace and blessings be upon him), there was only one mu'adhdhin on Friday until the imam went out.
The Shaykh : No, when he goes out.
The reader: One mu'adhdhin when the imam goes out for Jumu'ah, then the prayer is established, and that is the call at which buying and selling are forbidden.
The Shaykh : And selling, is that how it is? It is not contrary to "buying" being "selling."
The reader: When it was called out, 'Uthman (may Allah be pleased with him) ordered that it be called out before the imam goes out so that the people would gather. End of the quote.
But what I noticed in those who affirmed its permissibility is that they left it to the imam's independent legal reasoning and the public benefit of the people in their time and place, and what suits their livelihood.
The Shaykh : Is this a relative pronoun or a negative particle? But what I noticed means what I noticed. Where did you notice it?
The student: ... Those who affirmed its permissibility, despite their differences, seem to imply that determining the time and duration depends on the circumstances of the people.
The Shaykh : According to the public benefits.
The reader: ... He wrote the text and crossed it out, but he says: Praise be to Allah, Lord of the worlds. Regarding the athar of Makhul, Shaykh 'Abd Allah al-Duwaysh said: Its chain is valid, but it is a report missing the Companion link.
The Shaykh : These... the beneficial answers of Al-Albani, if you review them. Did he mention it? He did not mention that people praying between the two adhans is a religious innovation.
In any case, we see that the duration we have now here in Najd is better than the duration in the two Holy Mosques. Not in the Hejaz, the Hejaz is not all like the two Holy Mosques. In the two Holy Mosques, the interval between them is five minutes, and the first adhan is when the sun has passed its zenith, but we have an hour here.
The term "unrestricted public benefits" (maslakh mursalah), we have mentioned that although some scholars of the principles of jurisprudence consider it evidence, there is a need for consideration. Because what is claimed to be from the unrestricted public benefits, and "unrestricted" means that its matter is left to the people, if it is a religious benefit whose consideration is known from the Shari'ah, then it is included in the Shari'ah. And if the benefit is in the view of some people and not a benefit in the view of others, it remains a matter of dispute.
But I see that 'Uthman ibn 'Affan (may Allah be pleased with him) has a recommended practice to be followed, because he is one of the Rightly Guided Caliphs. And the adhan, as you know, is an act of worship. The adhan is not a horn that is sounded just to make the people hear; it is itself an act of worship. So if he (may Allah be pleased with him) ordered it for a reason he saw, it is a recommended practice. And what he saw has a corroborating narration from the Sunnah in the time of the Messenger (peace and blessings be upon him). In Ramadan, Bilal would call the adhan not for the prayer, but the Messenger (peace and blessings be upon him) said that he calls to wake up your sleepers and to make your standing ones lie down. 'Uthman calls the adhan on Friday not because the prayer has arrived, but so that the people prepare to attend, especially with the expansion of the city and the large number of people.
The reader: Is the research finished?
The Shaykh : It is finished, and in any case, whoever stopped at what he heard has done well, and Allah does not burden a soul beyond that it can bear.
The questioner : Shaykh, here is an issue, may Allah reward you. It is the difference between the two adhans. Since we say that the original action of 'Uthman (may Allah be pleased with him) is what occurred in the time of the Prophet (peace and blessings be upon him) with the adhan of Bilal, it came in the hadith, as you know, that "the adhan of Bilal does not prevent you from your pre-dawn meal." So why do we not say that the difference between the two adhans on Friday is the amount of time for the pre-dawn meal or similar to it, as came in the hadith of Bilal?
The Shaykh : No, no, I mentioned this not for the difference, but because it is possible to call the adhan for a general benefit.
The questioner : But I say, why not even make the difference like it?
The Shaykh : No, it does not become like it, because the pre-dawn meal of the Companions is not of the same kind as our pre-dawn meal. One sits for half an hour while serving various foods, dates and water, and you are walking. So it appears that it should be said that the difference between the first and second adhan on Friday is estimated according to the public benefit.
The Shaykh : No, when he goes out.
The reader: One mu'adhdhin when the imam goes out for Jumu'ah, then the prayer is established, and that is the call at which buying and selling are forbidden.
The Shaykh : And selling, is that how it is? It is not contrary to "buying" being "selling."
The reader: When it was called out, 'Uthman (may Allah be pleased with him) ordered that it be called out before the imam goes out so that the people would gather. End of the quote.
But what I noticed in those who affirmed its permissibility is that they left it to the imam's independent legal reasoning and the public benefit of the people in their time and place, and what suits their livelihood.
The Shaykh : Is this a relative pronoun or a negative particle? But what I noticed means what I noticed. Where did you notice it?
The student: ... Those who affirmed its permissibility, despite their differences, seem to imply that determining the time and duration depends on the circumstances of the people.
The Shaykh : According to the public benefits.
The reader: ... He wrote the text and crossed it out, but he says: Praise be to Allah, Lord of the worlds. Regarding the athar of Makhul, Shaykh 'Abd Allah al-Duwaysh said: Its chain is valid, but it is a report missing the Companion link.
The Shaykh : These... the beneficial answers of Al-Albani, if you review them. Did he mention it? He did not mention that people praying between the two adhans is a religious innovation.
In any case, we see that the duration we have now here in Najd is better than the duration in the two Holy Mosques. Not in the Hejaz, the Hejaz is not all like the two Holy Mosques. In the two Holy Mosques, the interval between them is five minutes, and the first adhan is when the sun has passed its zenith, but we have an hour here.
The term "unrestricted public benefits" (maslakh mursalah), we have mentioned that although some scholars of the principles of jurisprudence consider it evidence, there is a need for consideration. Because what is claimed to be from the unrestricted public benefits, and "unrestricted" means that its matter is left to the people, if it is a religious benefit whose consideration is known from the Shari'ah, then it is included in the Shari'ah. And if the benefit is in the view of some people and not a benefit in the view of others, it remains a matter of dispute.
But I see that 'Uthman ibn 'Affan (may Allah be pleased with him) has a recommended practice to be followed, because he is one of the Rightly Guided Caliphs. And the adhan, as you know, is an act of worship. The adhan is not a horn that is sounded just to make the people hear; it is itself an act of worship. So if he (may Allah be pleased with him) ordered it for a reason he saw, it is a recommended practice. And what he saw has a corroborating narration from the Sunnah in the time of the Messenger (peace and blessings be upon him). In Ramadan, Bilal would call the adhan not for the prayer, but the Messenger (peace and blessings be upon him) said that he calls to wake up your sleepers and to make your standing ones lie down. 'Uthman calls the adhan on Friday not because the prayer has arrived, but so that the people prepare to attend, especially with the expansion of the city and the large number of people.
The reader: Is the research finished?
The Shaykh : It is finished, and in any case, whoever stopped at what he heard has done well, and Allah does not burden a soul beyond that it can bear.
The questioner : Shaykh, here is an issue, may Allah reward you. It is the difference between the two adhans. Since we say that the original action of 'Uthman (may Allah be pleased with him) is what occurred in the time of the Prophet (peace and blessings be upon him) with the adhan of Bilal, it came in the hadith, as you know, that "the adhan of Bilal does not prevent you from your pre-dawn meal." So why do we not say that the difference between the two adhans on Friday is the amount of time for the pre-dawn meal or similar to it, as came in the hadith of Bilal?
The Shaykh : No, no, I mentioned this not for the difference, but because it is possible to call the adhan for a general benefit.
The questioner : But I say, why not even make the difference like it?
The Shaykh : No, it does not become like it, because the pre-dawn meal of the Companions is not of the same kind as our pre-dawn meal. One sits for half an hour while serving various foods, dates and water, and you are walking. So it appears that it should be said that the difference between the first and second adhan on Friday is estimated according to the public benefit.