as a seen (s). And if he is free from that, it is more perfect and better.
Section: If he calls the Adhan at the time, it is disliked for him to leave the mosque, unless it is for a need, then he returns; because the need to perform the prayer might arise and he would not be found. And if he calls the Adhan for the dawn (fajr) before the time, there is no harm in him leaving, because his presence is not needed. Ahmad said regarding a man who calls the Adhan at night while he is without ablution, then enters his house and leaves the mosque: I hope that there is latitude for him, but if he calls the Adhan while he is in a state of ablution at the time of prayer, I do not see that he should leave the mosque until he prays, unless he has a need.
Section: If the Muezzin calls the Adhan in his house, and he is close to the mosque, there is no harm; but if he is far, then he should not; because the Adhan of the one who is close is from the vicinity of the mosque, so those who hear the Adhan come to him, whereas someone who is far might be heard by someone who does not know the mosque, so he is deceived by it and heads toward it, thus missing the mosque. It has been narrated (30) concerning the one who calls the Adhan in his house while there is a path between him and the mosque from which he makes people hear: I hope that there is no harm in it. He said, in the narration of Ibrahim al-Harbi, regarding someone who calls the Adhan in his house on a roof: May Allah protect us, we have not heard of anyone doing this. The first is meant for the one who is close, and this is why Bilal used to call the Adhan on the roof of a woman from Quraysh, since it was close to the mosque and elevated. The second is understood to be the one who is far, for the reason we have mentioned.
Section: If the Muezzin calls the Adhan and performs the Iqamah, it is not recommended for other people that each of them should call the Adhan to themselves and perform the Iqamah after the Muezzin has finished; rather, he should say the like of what the Muezzin says, for the Sunnah has only been reported regarding this. And Allah knows best.
(30) Meaning: from Imam Ahmad.
سِينًا. وإنْ سلمَ مِنْ ذلك كانَ أكملَ وأحْسَنَ.
فصل: وإذا أذَّنَ في الوقتِ، كُرِهَ له أنْ يَخْرُجَ من المسجِدِ، إلَّا أن يكونَ لحَاجَةٍ ثم يَعُود؛ لأنَّه رُبَّما احْتِيجَ إلى إقامةِ الصلاةِ فلا يُوجَدُ. وإنْ أذَّنَ قبلَ الوقتِ لِلفجرِ، فلا بَأْسَ بِذَهَابِه؛ لأنَّه لا يُحْتَاجُ إلى حُضُورِه. قال أحمدُ، في الرَّجُلِ يُؤَذِّنُ في اللَّيْلِ، وهو على غيرِ وُضُوءٍ، فيَدْخُلُ المنزلَ، ويَدَعُ المسجِدَ: أرْجُو أن يكونَ مُوَسَّعًا عليه، ولكن إذا أذَّنَ وهو مُتَوَضِّىءٌ في وقتِ الصلاةِ، فلا أرَى له أنْ يَخْرُجَ مِن المسجِدِ حتَّى يُصَلِّىَ، إِلَّا أنْ تكونَ له الحاجَةُ.
فصل: وإنْ أذَّنَ المُؤَذِّنُ في بَيْتِهِ، وكانَ قريبًا مِنَ المسجِدِ، فلا بأْسَ، وإنْ كانَ بعيدًا فلَا؛ لأنَّ القَرِيبَ أذَانُهُ مِنْ عِنْد المَسْجِدِ، فيَأْتِيه السَّامِعُون لِلأذَانِ، والبَعِيدَ رُبَّما سَمِعَهُ مَنْ لا يَعْرِفُ المسجِدَ، فيَغْتَرُّ به ويَقْصِدُه، فيَضِيعُ عن المسجِد، وقَدْ رُوِىَ (٣٠) في الَّذِى يُؤَذِّنُ في بيتِه، وبَيْنَهُ وبين المسجِدِ طَرِيقٌ يُسْمِعُ الناسَ: أَرْجُو أنْ لا يَكوُنَ بهِ بأسٌ. وقال، في روايَةِ إبراهيمَ الحَرْبِىِّ، فِيمَنْ يُؤَذِّنُ في بَيْتِهِ على سَطْحٍ: معاذ اللَّه، ما سَمِعْنَا أنَّ أحدًا يَفْعَلُ هذا. فالأوَّلُ المُرَادُ بهِ القريبُ، ولهذا كان بلَالٌ يُؤَذِّن على سَطْحِ امْرَأةٍ مِنْ قُرَيْش، لَمَّا كَانَ قَرِيبًا مِنَ المسجِدِ عاليًا. والثَّانِى مَحْمُولٌ على البَعِيدِ؛ لما ذكرْناهُ.
فصل: إذا أذَّنَ المُؤَذِّنُ، وأقام، لم يُسْتَحَبُّ لسَائِرِ النَّاس أنْ يُؤَذِّنَ كُلُّ إنْسانٍ مِنْهُمْ في نَفْسِه ويُقِيمَ، بعدَ فَرَاغِ المُؤَذِّنِ، ولكنْ يقولُ مِثْلَ ما يقولُ المُؤَذِّنُ؛ لأنَّ السُّنَّةَ إنَّمَا وَرَدَتْ بهذا. واللهُ أعلمُ.
(٣٠) أي: عن الإمام أحمد.
