Benefits of the Hadith: (When you call the adhan, do so leisurely, and when you call the iqamah, do so quickly...)

The Shaykh : In this hadith, there is the guidance of the Prophet (peace and blessings be upon him) to the workers among the mu'adhdhins and the callers of the iqamah, as well as the workers of zakah and others, directing them to what conforms to the Shari'ah. This indicates the perfection of his advice and the perfection of his conveying of the message, (peace and blessings be upon him and his family). Among the benefits of this hadith is that its apparent meaning is that the iqamah belongs to the mu'adhdhin, but that is not the case unless the imam appoints him. If so, he becomes an agent for the imam. Otherwise, the mu'adhdhin has more authority over the adhan, and the imam has more authority over the iqamah. However, if the imam specifies a time and says, "Make the interval between the adhan and the iqamah such and such," then that is permissible. Nevertheless, he should not call the iqamah until he sees the imam. For this reason, the Prophet (peace and blessings be upon him) forbade his Companions from standing for prayer until they saw him, because they might stand or call the iqamah while the imam has not yet arrived, which would cause hardship for the people due to their standing, or there might be a gap between the iqamah and the prayer. Another benefit of this hadith is that one should not rush to call the iqamah, but should allow enough time between the adhan and the iqamah for the eater to finish his meal and the one performing wudu' to finish his ablution. Another benefit is considering the conditions of the people, and that it is incumbent upon the one whom Allah has placed in authority over His servants to consider their conditions. If someone asks, "This duration is short for prayers that have rawatib before them, such as..."
The student: The Zuhr prayer.

The Shaykh : And what else? The Zuhr and the Fajr have rawatib before them. We say: In that case, add to this the time it takes for the eater to finish his meal, the one performing wudu' to finish his ablution, and the one performing voluntary prayer to finish his nafilah. If someone asks, "Is it better to set a fixed time that does not increase or decrease, or to make it dependent on circumstances and indicators?"
Answer: The first option, so as not to mislead the people. If, for example, it is early one day and late another, it misleads the people, and they are not on a consistent schedule. Now, if the one in authority sets a specific time, such as a third of an hour, half an hour, or a quarter of an hour, is that binding or not? The original ruling is that it is binding. The original ruling is that it is binding, because the Prophet (peace and blessings be upon him) said to Bilal: So the original ruling is that it is binding. But if the imam and the people of the neighborhood see that it is in the public interest to delay the time, then that is good, meaning that it is permissible to exceed the set time. However, he should inform the responsible parties that he sees it in the public interest to delay. Another benefit of this hadith is that the Sunnah in the adhan is what? It is to be leisurely and unhurried. And in the iqamah, it is to be quick, not to rush, and not to be slow.