What is the ruling on drinking during the adhan?

The Shaykh : Zayn, this is fine, there is nothing wrong with it.

The questioner : I make it easy.

The Shaykh : Alright, go ahead.

The questioner : A questioner asks: What is the character (khuluq)?

The Shaykh : As for drinking during the adhan, there is a distinction here. If the mu'adhdhin calls to prayer after the dawn has become clear to him, then it is forbidden and not permissible, except that the Shari'ah has permitted him, if the vessel is in his hand, to drink until he finishes, so that he does not have to relieve himself. But if he does not call to prayer at the appearance of the dawn, then the matter is easier.
And it remains that I have heard that some people eat even after the adhan until the iqamah, and this is undoubtedly a reprehensible matter, and that this man has not established this pillar of the pillars of Islam, if he does that every month, and that he has wronged himself, and disobeyed his Lord, and disobeyed his Prophet, because Allah says: . Until it becomes clear to you, and after it becomes clear, we do not eat and we do not drink. Otherwise, say, O negligent one, say it is also permissible to have intercourse with his wife until the brother calls the iqamah of the prayer, and go to the imam and say, "O brother, delay for an hour because I want to eat, I want to drink, and I want to have intercourse with my wife. Delay and let him delay for an hour or an hour and a quarter, based on the fact that you will not stop eating, drinking, and having intercourse until the prayer is called for, can anyone say that a person eats and drinks until the iqamah of the prayer, and the dawn has become clear, after the saying of Allah the Exalted: and the Prophet (peace and blessings be upon him) it is authentic from him that he said: He does not call to prayer until the dawn appears.
So he indicated with his knowledge that when the dawn appears, abstaining is obligatory. And as for the reports (athar) that came from some of the Companions or some of the Tabi'un, they are reports for which the doer is excused, and it is said, "This was his action based on interpretation (ta'wil)." So we ask Allah for his pardon and forgiveness. And one does not argue with his saying against the saying of Allah and His Messenger, ever. And it is not possible for a believing person to argue with reports that contradict the clear Book and Sunnah, ever. Ibn Abbas (may Allah be pleased with him) it is narrated from him that he said, "The stones will soon fall from the sky. I say, 'The Messenger of Allah said,' and you say, 'Abu Bakr and Umar said.'" If Ibn Abbas rejected the one who opposes the saying of the Messenger of Allah (peace and blessings be upon him) with the saying of Abu Bakr and Umar, what about the one who opposes the saying of Allah and His Messenger with sayings far less than the sayings of Abu Bakr and Umar?
The truth is that this is confusion, confusion and wavering in the religion of Allah, which causes people to remain as if they are in Google, playing with it. A confused person comes and says, "It is narrated from so-and-so such and such, and so-and-so is a Companion. It is narrated from so-and-so such and such, and so-and-so is a Tabi'i." As long as we have a verse from the speech of the One who made the context obligatory upon us, and from the Messenger from whom the context is obligatory upon us, does anyone's saying remain after that?
Never. And from this place I testify by Allah that a man who eats, drinks, and has intercourse after the dawn has become clear has not established an obligatory duty of the obligations of Islam, if he remains in this state for the whole month, and that he has not fasted Ramadan, because the verse is clear and the hadith is clear and authentic, and is like the sun in clarity. We ask Allah for guidance for us and for them.