❀ Should Two Adhāns Be Given for Jumu‘ah? — A Scholarly Analysis ❀
Written by: Imran Ayyub Lahori
It is narrated from Ṣā’ib ibn Yazīd (رضي الله عنه):
"كَانَ النِّدَاءُ يَوْمَ الْجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الإِمَامُ عَلَى الْمِنْبَرِ عَلَى عَهْدِ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ وَعُمَرَ، فَلَمَّا كَانَ عُثْمَانُ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ"
“In the time of the Prophet ﷺ, Abū Bakr (رضي الله عنه), and ʿUmar (رضي الله عنه), the call to prayer on Friday used to be made when the Imām sat on the minbar. However, when ʿUthmān (رضي الله عنه) became Caliph and the number of people increased, he added a third call to prayer at al-Zawrā.”
[Bukhārī: 912; Abū Dāwūd: 1087; Tirmidhī: 516; Nasā’ī: 3/100; Ibn Mājah: 1135; Bayhaqī: 3/205; Aḥmad: 3/450; Ibn Khuzaymah: 1773; Baghawī: 2/574]
Imām al-Bukhārī (رحمه الله) explains:
"الزَّوْرَاءُ: مَوْضِعٌ بِالسُّوقِ بِالْمَدِينَةِ"
“Zawrā’ was a place in the marketplace of Madinah.”
[Bukhārī: 912]
Imām Ibn Ḥajar (رحمه الله) states:
The interpretation of al-Zawrā’ given by Imām al-Bukhārī is reliable. It appears that the public adopted ʿUthmān’s (رضي الله عنه) practice in all cities, since he was the ruling Caliph, and people naturally follow the leader.
[Fatḥ al-Bārī: 3/55]
Imām al-Shawkānī (رحمه الله) explains that the mention of the third adhān implies the existence of two earlier ones: the regular adhān and the iqāmah.
[Nayl al-Awṭār: 2/552]
Thus, during the time of:
ʿUthmān (رضي الله عنه) added a third adhān from a high location in the market due to the large crowds, so that people would be notified in time.
✔ The Ṣaḥābah (Companions) adopted this new practice.
✔ If a similar need arises today, this practice remains permissible.
✔ However, in our time, the presence of loudspeakers in nearly every mosque allows the adhān to reach far-off areas easily, eliminating the original reason for the added adhān.
In today's context:
✖ Giving both adhāns within the same mosque (as is commonly done) is not consistent with the Sunnah of ʿUthmān (رضي الله عنه),
✖ Because he specifically instructed the first adhān to be made in the market, not inside the mosque.
If one insists on following “Sunnat ʿUthmānī”, they should give the first adhān in a public place, not inside the mosque.
Quoting the ḥadīth:
"عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ"
“Cling to my Sunnah and the Sunnah of the Rightly-Guided Caliphs”
—does not justify this first adhān unless it is in accordance with the Prophet’s own established practice.
The claim that there was a consensual agreement (ijmāʿ sukūtī) on the legitimacy of the third adhān is not definitive, because:
ʿAbdullāh ibn ʿUmar (رضي الله عنهما) is reported to have said:
"الأذان الأول يوم الجمعة بدعة"
“The first adhān on Friday is a bidʿah (innovation).”
[Ibn Abī Shaybah: 5437]
Imām Ibn Ḥajar (رحمه الله) notes two possibilities:
He concludes the first interpretation is more likely.
[Fatḥ al-Bārī: 3/55; Ibn Abī Shaybah: 2/145]
This additional adhān cannot be labeled as blameworthy bidʿah, because:
✔ ʿUthmān (رضي الله عنه) applied analogical reasoning (qiyās) with other prayers—adhān is prescribed to inform people of prayer time.
✔ Due to the growing population, a single adhān was no longer sufficient for Jumu‘ah, and people might miss the early virtue of the gathering.
Thus, he introduced a legitimate precautionary measure—but only because the circumstances warranted it.
◈ During the Prophet’s ﷺ time and the rule of Abū Bakr and ʿUmar (رضي الله عنهما), only one adhān was given for Jumu‘ah.
◈ ʿUthmān (رضي الله عنه) introduced a third adhān from the marketplace due to increasing crowd size.
◈ The practice is permissible if there’s a need—but not necessary where loudspeakers fulfill the original purpose.
◈ Giving both adhāns inside the mosque contradicts the actual method introduced by ʿUthmān (رضي الله عنه).
◈ Labeling this as part of the Sunnah of the Rightly-Guided Caliphs is incorrect if not implemented in its correct context.
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
Written by: Imran Ayyub Lahori
❖ The Historical Basis of Adhāns for Jumu‘ah
It is narrated from Ṣā’ib ibn Yazīd (رضي الله عنه):
"كَانَ النِّدَاءُ يَوْمَ الْجُمُعَةِ أَوَّلُهُ إِذَا جَلَسَ الإِمَامُ عَلَى الْمِنْبَرِ عَلَى عَهْدِ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ وَعُمَرَ، فَلَمَّا كَانَ عُثْمَانُ وَكَثُرَ النَّاسُ زَادَ النِّدَاءَ الثَّالِثَ عَلَى الزَّوْرَاءِ"
“In the time of the Prophet ﷺ, Abū Bakr (رضي الله عنه), and ʿUmar (رضي الله عنه), the call to prayer on Friday used to be made when the Imām sat on the minbar. However, when ʿUthmān (رضي الله عنه) became Caliph and the number of people increased, he added a third call to prayer at al-Zawrā.”
[Bukhārī: 912; Abū Dāwūd: 1087; Tirmidhī: 516; Nasā’ī: 3/100; Ibn Mājah: 1135; Bayhaqī: 3/205; Aḥmad: 3/450; Ibn Khuzaymah: 1773; Baghawī: 2/574]
❖ Explanation of al-Zawrā’
Imām al-Bukhārī (رحمه الله) explains:
"الزَّوْرَاءُ: مَوْضِعٌ بِالسُّوقِ بِالْمَدِينَةِ"
“Zawrā’ was a place in the marketplace of Madinah.”
[Bukhārī: 912]
Imām Ibn Ḥajar (رحمه الله) states:
The interpretation of al-Zawrā’ given by Imām al-Bukhārī is reliable. It appears that the public adopted ʿUthmān’s (رضي الله عنه) practice in all cities, since he was the ruling Caliph, and people naturally follow the leader.
[Fatḥ al-Bārī: 3/55]
❖ Was the Third Adhān an Innovation (Bidʿah)?
Imām al-Shawkānī (رحمه الله) explains that the mention of the third adhān implies the existence of two earlier ones: the regular adhān and the iqāmah.
[Nayl al-Awṭār: 2/552]
Thus, during the time of:
- The Prophet ﷺ
- Abū Bakr (رضي الله عنه)
- ʿUmar (رضي الله عنه)
only one adhān was given at the moment the Imām ascended the minbar.
ʿUthmān (رضي الله عنه) added a third adhān from a high location in the market due to the large crowds, so that people would be notified in time.
✔ The Ṣaḥābah (Companions) adopted this new practice.
✔ If a similar need arises today, this practice remains permissible.
✔ However, in our time, the presence of loudspeakers in nearly every mosque allows the adhān to reach far-off areas easily, eliminating the original reason for the added adhān.
❖ Incorrect Practice in Modern Times
In today's context:
✖ Giving both adhāns within the same mosque (as is commonly done) is not consistent with the Sunnah of ʿUthmān (رضي الله عنه),
✖ Because he specifically instructed the first adhān to be made in the market, not inside the mosque.
If one insists on following “Sunnat ʿUthmānī”, they should give the first adhān in a public place, not inside the mosque.
❖ Misusing the Hadith: “Follow my Sunnah and the Sunnah of the Rightly-Guided Caliphs”
Quoting the ḥadīth:
"عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ"
“Cling to my Sunnah and the Sunnah of the Rightly-Guided Caliphs”
—does not justify this first adhān unless it is in accordance with the Prophet’s own established practice.
❖ Was There a Consensus Among the Companions?
The claim that there was a consensual agreement (ijmāʿ sukūtī) on the legitimacy of the third adhān is not definitive, because:
ʿAbdullāh ibn ʿUmar (رضي الله عنهما) is reported to have said:
"الأذان الأول يوم الجمعة بدعة"
“The first adhān on Friday is a bidʿah (innovation).”
[Ibn Abī Shaybah: 5437]
Imām Ibn Ḥajar (رحمه الله) notes two possibilities:
- Either Ibn ʿUmar was objecting (inkār),
- Or he was stating that this adhān did not exist during the Prophet’s time, and therefore qualifies as linguistic bidʿah (a newly introduced practice).
He concludes the first interpretation is more likely.
[Fatḥ al-Bārī: 3/55; Ibn Abī Shaybah: 2/145]
❖ Final Clarification
This additional adhān cannot be labeled as blameworthy bidʿah, because:
✔ ʿUthmān (رضي الله عنه) applied analogical reasoning (qiyās) with other prayers—adhān is prescribed to inform people of prayer time.
✔ Due to the growing population, a single adhān was no longer sufficient for Jumu‘ah, and people might miss the early virtue of the gathering.
Thus, he introduced a legitimate precautionary measure—but only because the circumstances warranted it.
❖ Summary Points
◈ During the Prophet’s ﷺ time and the rule of Abū Bakr and ʿUmar (رضي الله عنهما), only one adhān was given for Jumu‘ah.
◈ ʿUthmān (رضي الله عنه) introduced a third adhān from the marketplace due to increasing crowd size.
◈ The practice is permissible if there’s a need—but not necessary where loudspeakers fulfill the original purpose.
◈ Giving both adhāns inside the mosque contradicts the actual method introduced by ʿUthmān (رضي الله عنه).
◈ Labeling this as part of the Sunnah of the Rightly-Guided Caliphs is incorrect if not implemented in its correct context.
هٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
