Section: It is not permissible to leave the mosque after the Adhan except for an excuse. Al-Tirmidhi said: The practice of the Companions of the Prophet (peace and blessings of Allah be upon him) and those who came after them is based upon this, that no one should leave the mosque after the Adhan except for an excuse. Abu al-Sha'tha' said: We were sitting with Abu Hurayrah in the mosque when the mu'adhdhin made the call to prayer. A man got up from the mosque and walked, so Abu Hurayrah followed him with his gaze until he left the mosque. Then Abu Hurayrah said: "As for this man, he has disobeyed Abu al-Qasim (peace and blessings of Allah be upon him)." Reported by Abu Dawud and al-Tirmidhi, who said: A hasan (good) sahih (authentic) hadith. It is also narrated from 'Uthman ibn 'Affan (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever is reached by the Adhan in the mosque, then leaves—not leaving for a need, and not intending to return—is a hypocrite." Reported by Ibn Majah. As for leaving for an excuse, it is permissible; as evidenced by the fact that Ibn 'Umar left because of tathwib at a time other than its proper time. Likewise, whoever intends to return is permitted to do so, according to the hadith of 'Uthman (may Allah be pleased with him).

125 - Issue; He said: (And if one gives the Adhan for a prayer other than the dawn prayer before the time has entered, he shall repeat it when the time enters.)

The discussion on this issue is in two sections: The first is that the Adhan before the time for prayers other than the dawn prayer is not sufficient. We know of no disagreement regarding this. Ibn al-Mundhir said: The scholars are in agreement that it is the Sunnah to give the Adhan for the prayers after their time has entered, with the exception of the dawn prayer (Fajr). This is because the Adhan was legislated to announce the time, so it is not legislated before the time enters, lest its purpose be lost. The second section is that the Adhan for the dawn prayer is legislated before its time. This is the position of Malik, al-Awza'i, al-Shafi'i, and Ishaq. Al-Thawri, Abu Hanifah, and Muhammad ibn al-Hasan forbade it, because of what Ibn 'Umar narrated, that Bilal gave the Adhan before the break of dawn, so the Prophet (peace and blessings of Allah be upon him) commanded him to return and call out: "Lo, the servant is sleeping, lo, the servant is sleeping." And from Bilal, that the Messenger of Allah (peace and blessings of Allah be upon him) said to him: "Do not give the Adhan until the dawn becomes clear to you, like this," and he extended his hands horizontally. Both were reported by Abu Dawud. A group of scholars of hadith said: If there are two mu'adhdhins, one of whom gives the Adhan before the break of dawn and the other after it, then there is no harm; because the Adhan before dawn causes the purpose of announcing the time to be missed, so it is not permissible, like the rest of the prayers, unless there are two mu'adhdhins so that the announcement of the time is achieved by one of them, as was the case for the Prophet (peace and blessings of Allah be upon him). Our evidence is the statement of the Prophet (peace and blessings of Allah be upon him): "Indeed, Bilal gives the Adhan by night, so eat and drink until Ibn Umm Maktum gives the Adhan." Agreed upon. This indicates the continuity of that action from him, and the Prophet (peace and blessings of Allah be upon him) approved of it and did not forbid him from it, so its permissibility is established. Ziyad ibn al-Harith al-Suda'i narrated: "When it was time for the first morning Adhan, the Prophet (peace and blessings of Allah be upon him) commanded me, so I gave the Adhan. I then kept saying: 'Should I recite the iqamah, O Messenger of Allah?' He kept looking toward the horizon [of the east, and saying]: 'No.' Until the dawn broke, he went down, appeared, and then..."