Objection of Adding the Second Adhan in Jumu`ah
Objection to Taking the Special Grazing Pasture in Madinah
November 23, 2015Objection of Performing Four Raka`at in Mina
November 23, 2015BACK⇒ Return to Table of contents
Objection of Adding the Second Adhan in Jumu‘ah
The objectors mention that in the thirtieth year after hijrah, ‘Uthman ibn ‘Affan added a second adhan to the Jumu’ah Salah, whereas before this, this adhan was not given and it is something disliked to add things from one’s own side in the rulings of the shari’ah.
Answer
In order to explain this ruling, it is necessary to know a few aspects by way of introduction. The khalifah in Islam has the choice to exercise ijtihad in Islamic rulings. In the era of Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, the number of Muslims grew significantly, and a means to gather the people timeously was required. Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu adopted this adhan — by way of ijtihad — so that people would arrive well in time for the Jumu’ah Salah. This addition was made out of necessity. There were innumerable Sahabah radiya Llahu ‘anhum present at that time, and they too agreed with Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu in this regard, without any reservation. The scholars refer to this as al Ijma’ al Sukuti (concessional silence), and this is an authentic proof of the permissibility of this adhan.[1]
Another important aspect is that this took place in 30 A.H, and Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu was martyred in 35 A.H; after which Sayyidina ‘Ali al Murtada radiya Llahu ‘anhu was chosen as the fourth khalifah. He remained the khalifah from 36 A.H to 40 A.H. In all this time, this ‘additional’ adhan continued. Similarly, during the khilafah of Sayyidina Hassan radiya Llahu ‘anhu (approximately 6 months), this adhan was continuously called out.
The practice of these senior Hashimi luminaries attest to the action of Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, declaring it correct, in terms of the shari’ah, and worthy of being practised upon.
If this adhan was not permissible in the Shari’ah, then they would have immediately opposed it and they would have ended its practice in their khilafah.
In Islam, the principle form of worship is salah and adhan is an action for calling towards salah. Those deeds that are a means have room for ijtihad, within the framework of shari’ah. The reality is that from the time that the adhan was initiated until today, the Muslims have continued to practice it and no one has left it out. Therefore, there is tawatur through the generations in this ruling.
Moreover, Rasulullah salla Llahu ‘alayhi wa sallam said:
لا تجتمع امتي على الضلالة
My ummah will never gather upon deviation.
Therefore, there is consensus of the ummah on this ruling and this is correct in the shari’ah. It is not deviation. There are a number of rulings that are proven through the continued practice of the ummah and this is also of this type.
NEXT⇒ Objection to Taking the Special Grazing Pasture in Madinah
[1] Marginalia of Bukhari vol. 1 pg. 124
BACK⇒ Return to Table of contents
Objection of Adding the Second Adhan in Jumu‘ah
The objectors mention that in the thirtieth year after hijrah, ‘Uthman ibn ‘Affan added a second adhan to the Jumu’ah Salah, whereas before this, this adhan was not given and it is something disliked to add things from one’s own side in the rulings of the shari’ah.
Answer
In order to explain this ruling, it is necessary to know a few aspects by way of introduction. The khalifah in Islam has the choice to exercise ijtihad in Islamic rulings. In the era of Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, the number of Muslims grew significantly, and a means to gather the people timeously was required. Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu adopted this adhan — by way of ijtihad — so that people would arrive well in time for the Jumu’ah Salah. This addition was made out of necessity. There were innumerable Sahabah radiya Llahu ‘anhum present at that time, and they too agreed with Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu in this regard, without any reservation. The scholars refer to this as al Ijma’ al Sukuti (concessional silence), and this is an authentic proof of the permissibility of this adhan.[1]
Another important aspect is that this took place in 30 A.H, and Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu was martyred in 35 A.H; after which Sayyidina ‘Ali al Murtada radiya Llahu ‘anhu was chosen as the fourth khalifah. He remained the khalifah from 36 A.H to 40 A.H. In all this time, this ‘additional’ adhan continued. Similarly, during the khilafah of Sayyidina Hassan radiya Llahu ‘anhu (approximately 6 months), this adhan was continuously called out.
The practice of these senior Hashimi luminaries attest to the action of Sayyidina ‘Uthman ibn ‘Affan radiya Llahu ‘anhu, declaring it correct, in terms of the shari’ah, and worthy of being practised upon.
If this adhan was not permissible in the Shari’ah, then they would have immediately opposed it and they would have ended its practice in their khilafah.
In Islam, the principle form of worship is salah and adhan is an action for calling towards salah. Those deeds that are a means have room for ijtihad, within the framework of shari’ah. The reality is that from the time that the adhan was initiated until today, the Muslims have continued to practice it and no one has left it out. Therefore, there is tawatur through the generations in this ruling.
Moreover, Rasulullah salla Llahu ‘alayhi wa sallam said:
لا تجتمع امتي على الضلالة
My ummah will never gather upon deviation.
Therefore, there is consensus of the ummah on this ruling and this is correct in the shari’ah. It is not deviation. There are a number of rulings that are proven through the continued practice of the ummah and this is also of this type.
NEXT⇒ Objection to Taking the Special Grazing Pasture in Madinah
[1] Marginalia of Bukhari vol. 1 pg. 124