Ahmad; due to what al-Athram and Sa'id ibn Mansur (44) reported, that he entered a mosque in which they had already prayed, so he commanded a man who performed the Adhan and the Iqamah, and he prayed with them in a congregation. If he wishes, he may pray without an Adhan or an Iqamah, for Urwah said: "If you reach a mosque in which people have already prayed, they have performed the Adhan and the Iqamah, so their Adhan and their Iqamah suffice for whoever comes after them." This is the opinion of al-Hasan, al-Sha'bi, and al-Nakha'i, except that al-Hasan said: "It was more beloved to them that he perform the Iqamah." When he performs the Adhan, it is recommended that he keep it quiet and not call it out aloud, so that he does not deceive people with the Adhan in a place that is not for it (45).
Section: Women are not required to perform the Adhan or the Iqamah. This is the view of Ibn Umar, Anas, Sa'id ibn al-Musayyib, al-Hasan, Ibn Sirin, al-Nakha'i, al-Thawri, Malik, Abu Thawr, and the Ahl al-Ra'y (the people of opinion). I know of no disagreement regarding this. Is it recommended for them to do so? It has been narrated from Ahmad, who said: "If they do so, there is no harm, and if they do not, it is permissible." The Qadi said: "Is the Iqamah recommended for her? There are two narrations." From Jabir: "She should perform the Iqamah." Ata', Mujahid, and al-Awza'i also held this view. Al-Shafi'i said: "If they perform the Adhan and the Iqamah, there is no harm." It was reported from Aisha that she used to perform the Adhan and the Iqamah. Ishaq also held this view. It has been narrated from Umm Waraqah that the Prophet (peace and blessings of Allah be upon him) permitted that the Adhan and Iqamah be performed for her, and that she should lead the women of her household in prayer (46). It is said: "This hadith is narrated by al-Walid ibn Jumay' (47), and he is weak." Al-Najjad reported with his chain of narration from Asma' bint Yazid, who said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: 'There is no Adhan or Iqamah for women' (48)." This is because the Adhan, in its origin, is for notification, and that is not legislated for her. The Adhan requires raising the voice, and it is not legislated for her to raise her voice. Whoever is not legislated to perform the Adhan is also not legislated to perform the Iqamah, like one who is not praying, or one who has caught part of the congregation."
(44) We did not find it in what has been published of the Sunan of Sa'id ibn Mansur. It was reported by Ibn Abi Shaybah in: Chapter: The man who comes to the mosque and they have already prayed, does he perform the Adhan and the Iqamah?, from the Book of Adhan and Iqamah. Musannaf Ibn Abi Shaybah 1/221. (45) Meaning that his action might deceive people with the Adhan in a place that is not for it. (46) Reported by Abu Dawud, in: Chapter: The Imamate of women, from the Book of Prayer. Sunan Abi Dawud 1/139. And Imam Ahmad, in: Al-Musnad 6/405. (47) He is al-Walid ibn Abd Allah ibn Jumay' al-Zuhri. See: Al-Du'afa' al-Kabir by al-'Uqayli 4/317. (48) Reported by al-Bayhaqi, in: Chapter: There is no Adhan or Iqamah for women, from the Book of Prayer. Sunan al-Bayhaqi 1/408.
أحمدُ؛ لِمَا رَوَى الأثْرَمُ، وسعيدُ بنُ منصورٍ (٤٤)، أَنَّه دَخَلَ مسجِدًا قد صَلُّوا فيهِ، فأَمَرَ رَجُلًا فأَذَّنَ وأقامَ، وصَلَّى بهِمْ في جماعَةٍ. وإنْ شاءَ صَلَّى منْ غَيْرِ أذانٍ ولا إقامةٍ؛ فإنَّ عُرْوَةَ قال: إذَا انْتَهَيْتَ إلى مسجِدٍ قد صَلَّى فيهِ ناسٌ أذَّنُوا وأقَامُوا، فإنَّ أذانَهم وإقامتَهم تُجْزِىءُ عَمَّنْ جاء بَعْدَهم. وهذا قولُ الحسنِ، والشَّعْبِىِّ، والنَّخَعِىِّ، إلَّا أنَّ الحسنَ، قال: كان أحَبَّ إليهم أنْ يُقِيمَ. وإذا أَذَّنَ فالمُسْتَحَبُّ أنْ يُخْفِىَ ذلك ولا يَجْهَرَ به؛ لِيَغُرَّ النَّاسَ بالأذانِ في غيرِ مَحَلِّه (٤٥).
فصل: وليسَ على النِّسَاءِ أذانٌ ولا إقامةٌ، وكذلكَ قال ابن عمرَ، وأنَسٌ، وسعيدُ بنُ المُسَيَّبِ، والحسنُ، وابنُ سِيرِينَ، والنَّخَعِىُّ، والثَّوْرِىُّ، ومالكٌ، وأبو ثَوْرٍ، وأصْحابُ الرَّأْىِ. ولا أعلمُ فيه خلافًا. وهل يُسَنُّ لهُنَّ ذلكَ؟ فقد رُوِىَ عن أحمدَ، قال: إنْ فَعَلْنَ فلا بَأْسَ، وإنْ لم يَفْعَلْنَ فجائِزٌ. وقال القاضي: هل يُسْتَحَبُّ لها الإِقامةُ؟ على رِوَايَتَيْنِ. وعن جَابِرٍ: أنَّها تُقِيمُ. وبه قال عطاءٌ، ومُجَاهدٌ، والأوْزَاعِىُّ. وقال الشافعيُّ: إنْ أذَّنَّ وأقَمْنَ فلا بَأْسَ. وعن عائشةَ، أنَّها كانتْ تُؤَذِّنُ وتُقِيمُ. وبه قال إسحاقُ. وقد رُوِىَ عن أُمِّ وَرَقَةَ, أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- أذِنَ لها أنْ يُؤَذَّنَ لها ويُقَامَ، وتَؤُمَّ نِسَاءَ أهْلِ دَارِها (٤٦) وقِيلَ: إنَّ هذا الحديث يَرْوِيهِ الوليدُ ابنُ جُمَيْع (٤٧)، وهو ضعيفٌ. ورَوَى النَّجَّادُ، بإسنادِهِ، عن أسمَاءَ بنْت يَزيدَ، قالت: سَمِعْتُ رسولَ اللهِ -صلى اللَّه عليه وسلم- يقولُ: "لَيْسَ عَلَى النِّسَاءِ أذَانٌ ولَا إِقَامَةٌ" (٤٨). ولأنَّ الأذانَ في الأصْلِ للإِعْلَامِ، ولا يُشْرَعُ لها ذلك، والأذانُ يُشْرَعُ له رَفْعُ الصَّوْتِ، ولا يُشْرَعُ لها رَفْعُ الصوتِ، ومَنْ لا يُشْرَعُ في حَقِّهِ الأَذانُ لا يُشْرَعُ في حَقِّهِ الإِقامةُ، كغَيْرِ المُصَلِّى، وكمَنْ أَدْركَ بعضَ الجماعةِ.
(٤٤) لم نجده في ما نشر من سنن سعيد بن منصور. وأخرجه ابن أبي شيبة، في: باب الرجل يجىء المسجد وقد صلوا أيؤذن ويقيم، من كتاب الأذان والإقامة. مصنف ابن أبي شيبة ١/ ٢٢١.(٤٥) أي أن فعله هذا قد يغر الناس بالأذان في غير محله.(٤٦) أخرجه أبو داود، في: باب إمامة النساء، من كتاب الصلاة. سنن أبي داود ١/ ١٣٩. والإمام أحمد، في: المسند ٦/ ٤٠٥.(٤٧) هو الوليد بن عبد اللَّه بن جميع الزهري. انظر: الضعفاء الكبير، للعقيلي ٤/ ٣١٧.(٤٨) أخرجه البيهقي، في: باب ليس على النساء أذان ولا إقامة، من كتاب الصلاة. سنن البيهقي ١/ ٤٠٨.
