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.
It is recommended that the Mu'adhdhin be upright ('adl), trustworthy, and an adult, because he is a trustee to whom one refers regarding prayer and fasting, so it is not safe that he might deceive them with his Adhan if he is not such. Also, because he calls out from an elevated place, it is not safe that he might look at the private parts ('awrat).
Regarding the melodious (mulahhan) Adhan, there are two views: One of them is that it is valid; because the intended purpose is achieved by it, so it is like the non-melodious one. The other is that it is not valid; due to what was narrated by al-Daraqutni (6), with his chain of narration from Ibn Abbas who said: The Prophet (peace and blessings of Allah be upon him) had a Mu'adhdhin who would intone/trill (yutarrib) (7). The Messenger of Allah (peace and blessings of Allah be upon him) said: "Indeed, the Adhan is simple and easy-going (sahl samh). If your Adhan is simple and easy-going, then [proceed], otherwise, do not give the Adhan."
Section: It is recommended that the Mu'adhdhin be sighted (basir); because the blind man does not know the time, so he might make a mistake. However, if a blind man gives the Adhan, his Adhan is valid, for Ibn Umm Maktum used to give the Adhan for the Prophet (peace and blessings of Allah be upon him). Ibn 'Amr (8) said: He was a blind man who would not call out until it was said to him, "It is morning, it is morning." Narrated by al-Bukhari (9). It is recommended that he be accompanied by a sighted person who informs him of the time, or that he gives the Adhan after a sighted Mu'adhdhin, just as Ibn Umm Maktum used to give the Adhan after the Adhan of Bilal. It is recommended that he be knowledgeable about the times to be precise with them, so he gives the Adhan at their beginning, and if he is not knowledgeable, he might make a mistake and err. If an ignorant person gives the Adhan, his Adhan is valid, for if the Adhan of the blind person is valid, then the ignorant person is more entitled [to validity].
= And see the biography of Abu Bakr ibn Anas, and the mention of his son Abdullah, in Tahdhib al-Tahdhib 12/23. (6) In: Chapter: Mention of the Iqamah and the difference of narrations regarding it, from the Book of Prayer. Sunan al-Daraqutni 1/239. (7) Al-Tatrib: singing/trilling. (8) Meaning Abdullah ibn 'Amr ibn al-'As. (9) Extracted by al-Bukhari, in: Chapter: The Adhan of the blind person if he has someone to inform him, from the Book of Adhan. Sahih al-Bukhari 1/160. And Imam Malik, in: Chapter: The amount of time for the suhur from the call, from the Book of Prayer. Al-Muwatta 1/74, 75. And Imam Ahmad, in: al-Musnad 2/123.
يُنْكَرْ، فيكونُ إجماعًا، ولأنه ذَكَرٌ تَصِحُّ صلاتهُ، فاعْتُدَّ بأذانِه، كالعَدْلِ البَالِغِ. ولا خِلَافَ في الاعْتِدَادِ بأذانِ مَنْ هو مَسْتُورُ الحالِ، وإنَّمَا الخِلَافُ فيمَنْ هو ظاهِرُ الفِسْقِ.
ويُسْتَحَبُّ أنْ يكونَ المُؤَذِّنُ عَدْلًا أمينًا بالغًا، لأنه مُؤْتَمَنٌ يُرْجَعُ إليه في الصلاةِ والصيامِ، فلا يُؤْمَنُ أنْ يَغُرَّهم بأذانِه إذا لم يكنْ كذلك، ولأنَّه يُؤَذِّنُ على موْضِعٍ عالٍ، فلا يؤمَنُ منه النَّظَرُ إلى العَوْرَاتِ.
وفى الأذانِ المُلَحَّنِ وَجْهان: أحدُهما، يَصِحُّ؛ لأنَّ المقصُودَ يَحْصُلُ منه، فهو كغيرِ المُلَحَّنِ. والآخَرُ، لا يَصِحُّ؛ لِما رَوَى الدَّارقُطْنِىُّ (٦)، بإسنادِهِ عنِ ابْنِ عبَّاس قال، كان للنَّبِىِّ -صلى اللَّه عليه وسلم- مُؤَذِّنٌ يُطَرِّبُ (٧)، فقال رسولُ اللهِ -صلى اللَّه عليه وسلم-: "إنَّ الأَذَانَ سَهْلٌ سَمْحٌ، فإنْ كانَ أذَانُكَ سَهْلًا سَمْحًا، وإِلَّا فَلا تُؤَذِّنْ".
فصل: ويُسْتَحَبُّ أنْ يكونَ المُؤَذِّنُ بَصِيرًا؛ لأنَّ الأعمى لا يَعْرِفُ الوقتَ، فربمَّا غلِطَ، فإنْ أذَّن الأعمَى صَحَّ أذانهُ، فإنَّ ابنَ أُمِّ مَكْتُومٍ كانَ يُؤَذِّنُ للنَّبِىِّ -صلى اللَّه عليه وسلم-، قال ابن عمرٍو (٨): كان رَجُلًا أعمى لا يُنَادِى حتَّى يُقالَ لَهُ "أصْبَحْتَ أصْبَحْتَ" رَوَاهُ البخاريُّ (٩). ويُسْتَحَبُّ أنْ يكونَ معه بَصِيرٌ يُعَرِّفُه الوقتَ، أوْ يُؤَذِّنَ بعدَ مُؤَذِّنٍ بَصِيرٍ، كما كان ابن أُمِّ مَكْتُومٍ يُؤَذِّنُ بعد أذانِ بلَالٍ. ويُسْتَحَبُّ أنْ يكونَ عَالِمًا بالأوقاتِ؛ لِيَتَحَرَّاهَا، فيُؤَذِّنَ في أولها، وإذا لم يكنْ عالِمًا فَرُبَّما غَلِطَ وأَخْطَأ. فإنْ أذَّنَ الجاهِلُ صَحَّ أذانُهُ، فإنَّه إذا صَحَّ أذانُ الأعمى فالجاهِلُ
= وانظر ترجمة أبي بكر بن أنس، وذكر ابنه عبد اللَّه، في تهذيب التهذيب ١٢/ ٢٣.(٦) في: باب ذكر الإقامة واختلاف الروايات فيها، من كتاب الصلاة. سنن الدارقطني ١/ ٢٣٩.(٧) التطريب: التَّغَنِّى.(٨) أي عبد اللَّه بن عمرو بن العاص.(٩) أخرجه البخاري، في: باب أذان الأعمى إذا كان له من يخبره، من كتاب الأذان. صحيح البخاري ١/ ١٦٠. والإمام مالك، في: باب قدر السحور من النداء، من كتاب الصلاة. الموطأ ١/ ٧٤، ٧٥. والإِمام أحمد، في: المسند ٢/ ١٢٣.
