Explanation of the Book of Prayer-05

The Shaykh :“And from Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said:

None should call the Adhan except for one with Wudu.

لا يؤذن إلا متوضئ

Jami` at-Tirmidhi 200Da'if (Darussalam)

He also graded it as weak” His statement: This is a prohibition. What is its form? No, and a prohibition has only one form, which is 'la' (no) coupled with the present tense. Good. And his statement: means except one who is in a state of wudu, whether he performed wudu a long time before the adhan or performed wudu at the time of the adhan; the important thing is that he is in a state of wudu.
But the hadith, as the author said, is weak according to al-Tirmidhi (may Allah have mercy on him). And even if it were authentic, it would fall under the category of preference, not obligation. The evidence for this is the statement of Aisha (may Allah be pleased with her): And the adhan is dhikr (remembrance of Allah), so it is permissible to call the adhan even if one is not in a state of wudu. However, it is better to be in a state of wudu because it is dhikr, and one should be in a state of purity when engaging in dhikr.
Now, if someone asks: What do you say about the one in a state of janabah (major ritual impurity)? We say: The one in a state of janabah is further from the state of hadath (minor ritual impurity) than the one with minor hadath. For this reason, the jurists (may Allah have mercy on them) stated that it is disliked (makruh) for the one in a state of janabah to call the adhan. However, there is a point to consider here, because it is permissible for the one in a state of janabah to engage in dhikr, except for one thing, which is the Qur'an. Apart from that, it is permissible for him to remember Allah (Mighty and Majestic) with all types of dhikr. The correct view is that the adhan of the one in a state of janabah is not disliked, and there is no harm in calling the adhan while in a state of janabah, except that it is better to be in a state of purity. If someone asks: What do you say about the situation of people today, if a person calls the adhan in the mosque while in a state of janabah, what should he do? We say: The matter is easy. He performs wudu, because if the one in a state of janabah performs wudu, it is permissible for him to remain in the mosque. So he performs wudu and calls the adhan at its time, then returns to the place of bathing and performs ghusl (full ritual bath). This is a problem with an easy solution. Yes.
“And from Ziyad ibn al-Harith (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:

and whoever calls the Adhan he calls the Iqamah.

ومن أذن فهو يقيم

Jami` at-Tirmidhi 199Da'if (Darussalam)

He also graded it as weak” means he is the one who gives the iqamah. And this is a general statement that includes the one who calls the adhan in his own right and the one who calls it as an agent. The mu'adhdhin (caller to prayer) in his own right: that is, if this mosque has a specific mu'adhdhin who calls the adhan, then who gives the iqamah? It is the same mu'adhdhin. The mu'adhdhin as an agent: a salaried mu'adhdhin who does not leave his job until after the adhan of Dhuhr. So he arrives at the mosque, and his agent has already called the adhan. Does the principal call the adhan of Asr, since that person was his deputy? They said: The agent calls the adhan. The agent who calls the adhan is the agent. But if the principal calls the adhan of Asr, there is no harm, and he has a point of view, because he says: You called the adhan for me in my absence, and now I, the principal, am present. So if we dispute, the agent says in the adhan: I called the adhan, so I give the iqamah. And the principal says: I am the owner of the minaret, so I give the iqamah. Whose opinion do we follow? The principal can say: I have dismissed you, so you have no agency. So we follow the opinion of the principal. But in the absence of a dispute, the agent calls the adhan. He also graded it as weak. He said: “And Abu Dawud has a narration from Abdullah ibn Zayd (may Allah be pleased with him), in which he said:

I saw it in a dream and I wished to pronounce it, but he (the Prophet) said: You should pronounce iqamah.

أنا رأيته يعني الأذان وأنا كنت أريده قال : فأقم أنت

Sunan Abi Dawud 512Da'if (Al-Albani)

And there is weakness in it as well” Abdullah ibn Zayd ibn 'Abd Rabb. It was mentioned earlier, at the beginning of the adhan, that he saw in a dream a man with a bell. He said to him: Will you sell me this bell? He said: For what purpose? He said: So that I can strike it when the time for prayer enters. He said: Shall I show you something better than this? And he described to him what he had seen. He said: I am the one who calls the adhan, because he was the one who had the vision. But it was previously stated that the Prophet (peace and blessings be upon him and his family) said to him: So he gave it to Bilal, and Bilal became the mu'adhdhin and the one who gives the iqamah. And therefore, this hadith is weak in my opinion. He says: “And there is weakness in it as well” Al-Bayhaqi said: “Al-Hakim said... His father Salama did something in it that no one else reported, which is that Bilal called the adhan and Abdullah ibn Zayd gave the iqamah. And this is the correct view: that this hadith is anomalous (shadhdh) and not acted upon”.