For that which was narrated by Abu Hurayrah, that the Prophet (peace and blessings of Allah be upon him) said: "No one shall give the Adhan except one who has performed wudu." Narrated by al-Tirmidhi (1). It was also narrated as a mawquf report (attributed only to the Companion) from Abu Hurayrah, and this is more authentic than the marfu' (attributed to the Prophet). If one gives the Adhan while in a state of minor ritual impurity (hadath), it is valid, because it does not exceed the [status of] reciting the Quran, for which purity is not a prerequisite (2). If he gives the Adhan while in a state of major impurity (junub), there are two narrations: one of them is that it does not count as valid. This is the opinion of Ishaq. The other is that it counts as valid. Abu al-Hasan al-Amidi said: This is the position explicitly stated by Ahmad, and the opinion of the majority of scholars, because it is one of the two [types of] ritual impurity, so it does not prevent validity, just as the other [does not]. The argument for the first [narration] is what was narrated from Wa'il ibn Hujr, that the Prophet (peace and blessings of Allah be upon him) said: "It is a right and a Sunnah that no one should give the Adhan unless he is in a state of purity" (3). And because it is a dhikr (remembrance) legislated for prayer, so it resembles the Quran and the Khutbah.

Section: The Adhan is not valid except from a Muslim who is sane and male. As for the disbeliever and the insane person, it is not valid from them because they are not among those [qualified] for acts of worship. The Adhan of a woman does not count, because she is not among those for whom the Adhan is legislated, so she is like the insane person, nor does the Adhan of a hermaphrodite (khuntha), because it is not known that he is a male. All of this is the school of al-Shafi'i, and we know of no disagreement regarding it. Is justice (adalah) and puberty required for it to be counted? There are two narrations regarding a child and two views regarding a sinner (fasiq): The first is that this is required, and the Adhan of a child or a sinner is not counted, because it is legislated for notification, and notification is not achieved by their word, as they are among those whose reports and narrations are not accepted. And because it has been narrated: "Let the best among you give the Adhan for you" (4). The second is that his Adhan is counted. This is the opinion of Ata', al-Sha'bi, Ibn Abi Layla, and al-Shafi'i. Ibn al-Mundhir narrated with his chain of narration from Abdullah ibn Abi Bakr ibn (5) Anas that he said: My paternal uncles used to order me to give the Adhan for them while I was a young boy, and I had not yet reached puberty, and Anas ibn Malik was a witness and did not disapprove of that. This is something that is apparent and not hidden, and it was not disapproved of, so it constitutes a consensus. Furthermore, because he is a male whose prayer is valid, his Adhan is counted, like that of an upright adult. There is no disagreement regarding the validity of the Adhan of one whose condition is unknown (mastur al-hal), and the disagreement is only regarding one who is openly sinful.