Chapter: Does the mu'adhdhin follow his mouth here and there, and does he turn his head in the adhan?

The reader: Chapter: Does the mu'adhdhin follow his mouth here and there, and does he turn his head in the adhan? It is reported regarding Bilal that he placed his fingers in his ears, and Ibn 'Umar did not place his fingers in his ears. Ibrahim said: There is no harm in calling the adhan without wudu'. Ata' said: Wudu' is a right and a recommended practice. Aisha said: The Prophet (peace and blessings be upon him) would remember Allah in all his states.

The Shaykh : These are many suspended matters, and the author, may Allah have mercy on him, did not affirm that the mu'adhdhin should follow his mouth, meaning turning to the right and left. Rather, he presented the ruling in the form of a question, and we will return to this later. He said: It is reported regarding Bilal that he placed his fingers in his ears. And this is in the form of what?
The student: Tamrid.

The Shaykh : Tamrid. So it is not valid according to al-Bukhari, but he refers to it. The scholars who recommended that the mu'adhdhin place his fingers in his ears said that this is more effective for the voice, meaning that his voice would be wider and carry further. As for what some mu'adhdhins do, placing their hand like this on the cartilage of the ear, this has no basis. Rather, one inserts the index finger here like this, because the voice gets trapped and does not come out except from its natural passages, the mouth. But there is disagreement in this, which is why it was said that Ibn 'Umar did not place his fingers in his ears. And Ibrahim, meaning al-Nakha'i, said: There is no harm in calling the adhan without wudu'. And this is correct; there is no harm in calling the adhan without wudu'. The evidence for this is the hadith of Aisha: The Prophet (peace and blessings be upon him) would remember Allah in all his states. The adhan is a form of dhikr. But does one call the adhan while in a state of janabah? The answer is: Yes, one calls the adhan while in a state of janabah, based on the hadith of Aisha: The Prophet (peace and blessings be upon him) would remember Allah in all his states. And Ata' said: Wudu' is a right and a recommended practice. This means that calling the adhan while in a state of wudu' is a recommended practice, and it is better than not doing so. There is no doubt that this is better and that it is a recommended practice. How could it be otherwise when the Messenger (peace and blessings be upon him) said: And Aisha said: The Prophet (peace and blessings be upon him) would remember Allah in all his states. Some scholars used this hadith as evidence for the permissibility of a person in a state of janabah reciting the Qur'an. They said that the Qur'an is dhikr, so it is permissible to remember Allah, to recite the Qur'an while in a state of janabah. But the correct view is that this hadith does not indicate this, because when dhikr is mentioned generally, it does not include recitation. Recitation falls under dhikr in a general sense, but when it is said "remember Allah," recitation is not intended. Also, there are hadiths, although there is a defect in their chains, that the Prophet (peace and blessings be upon him) would recite the Qur'an to them as long as he was not in a state of janabah. Also, if we say "do not recite the Qur'an until you perform ghusl," there is a benefit in this, which is hastening to perform the ghusl. This is unlike the menstruating woman, for it is not forbidden for the menstruating woman to recite the Qur'an according to the stronger opinion, except that it is better for her not to recite except what she needs, such as her daily portion, reciting it for fear of forgetting, reciting it for students, and the like. Yes.
The reader: Muhammad ibn Yusuf narrated to us, saying: Sufyan narrated to us from 'Awun ibn Abi Juhayfa.

The Shaykh : We still need to return to the chapter heading: Does the mu'adhdhin follow his mouth?