Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

the adhan and the iqamah. A lengthy interruption is one that is customarily considered long. It invalidates them because continuity is a condition, since each of them is an act of worship; thus, continuity between their respective parts is stipulated, just as it is for ablution. So, if someone says the four initial takbirs, then leaves, performs ablution, returns, and completes the adhan, this adhan is not valid. Rather, he must begin it again from the start.

A Brief Prohibited Interruption Also Invalidates It, and It Is Not Valid Before Its Time …

His statement, “A brief prohibited interruption”: this is because what is prohibited is incompatible with worship. For example, if a man is giving the adhan while a group of people near him are talking, and during the adhan he turns to them and says, “So-and-so has such-and-such,” thereby backbiting him—backbiting is among the major sins—we say: you must repeat the adhan, for it has been invalidated. This may occur quite frequently among some people on outings.

It is understood from his statement, “a brief prohibited interruption,” that if the interruption is brief and permissible—for example, someone asks him while he is giving the adhan, “Where is so-and-so?” and he replies, “He has gone”—then this is a brief permissible interruption and does not invalidate it.

His statement, “And it is not valid before its time,” is supported by textual evidence and reasoning.

As for the textual evidence, it is the Prophet’s statement: “When the time for prayer comes, let one of you give the adhan for you …” (1) He said, “When the time for prayer comes,” and the time for prayer does not come except upon the entry of its appointed time. From his words, “When the time for prayer comes,” it may also be inferred that what is intended is both the entry of its time and the intention to perform it.

Therefore, when Bilal wished to give the adhan while he was traveling with the Prophet in intense heat, and the sun had passed its zenith, he rose to give the adhan, but the Prophet said, “Wait until it becomes cooler,”

(1) Its authentication was previously cited on p. 43.
الأذان والإقامة. والفصل الكثير هو الطويل عُرفاً، وإنما أبطلهما لأن الموالاة شرط؛ حيث إن كلَّ واحد منهما عبادة، فاشترطت الموالاة بين أجزائها كالوُضُوء، فلو كبَّر أربع تكبيرات ثم انصرف وتوضَّأ ثم أتى فأتمَّ الأذان، فإن هذا الأذان لا يصحُّ، بل يجب أن يَبْتَدِئَهُ من جديد. وَيَسيرٌ مُحَرَّمٌ، ولا يُجْزِئُ قَبْلَ الوقتِ ............... قوله: «ويَسيرٌ مُحَرَّمٌ»، وذلك لأن المحرَّم يُنافي العبادة، مثل لو كان رجلٌ يؤذِّن وعنده جماعة يتحدَّثون؛ وفي أثناء الأذان التفت إليهم وقال: فلان فيه كذا وكذا يغتابه، فالغيبة من كبائر الذُّنوب، فنقول: لا بُدَّ أن تعيد الأذان؛ لأنه قد بَطَلَ، وهذا رُبَّما يقع كثيراً في الرَّحلات عند بعض النَّاس. وعُلِمَ من قوله: «يَسيرٌ مُحَرَّم»، أنَّه إذا كان يسيراً مُباحاً كما لو سأله سائل وهو يؤذِّنُ: أين فلان؟ فقال: ذهب. فهذا يسيرٌ مباح فلا يبطله. قوله: «ولا يُجزِئُ قبل الوقت»، لدليل، وتعليل. فأمَّا الدَّليل: فهو قول النبيِّ ﷺ: «إذا حضرت الصَّلاة فليؤذِّن لكم أحدُكم … » (١)، فقال: «إذا حضرت الصَّلاةُ»، والصَّلاة لا تحضر إلا بدخول الوقت، وقد يُستفاد من قوله: «إذا حضرت» أن المراد دخول وقتها وإرادة فعلها. ولهذا لما أراد بلال أن يؤذِّن، وكان مع النبيِّ ﷺ في سفر في شدَّة الحَرِّ؛ فزالت الشَّمس؛ فقام ليؤذِّن قال: «أبرد»،
(١) تقدم تخريجه ص (٤٣).

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