Chapter: One Should Not Call the Adhan in the Month of Ramadan Until the Dawn Appears
• I heard Ahmad ibn Hanbal say: "No one should call the adhan in the month of Ramadan until the dawn appears."
o Abu Muhammad Harb said: "I saw them in Makkah calling the adhan throughout the entire year; they would call the adhan for Fajr at night, except in the month of Ramadan, for they would not call the adhan for Fajr in the month of Ramadan until the dawn appeared."
489 - Abu Ma'n narrated to us, saying: 'Abd al-Wahhab narrated to us, saying: Yunus narrated to us, from al-Hasan, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "The mu'adhdhins are the trustees of the believers regarding their prayer, their fasting, and their needs."
Chapter: Speaking During the Adhan
• Ahmad was asked about speaking during the adhan, and he said: "There is no harm in it; Sulayman ibn Surad used to speak." It was said: "Did he speak during his adhan?" He replied: "No." It was said to him: "Then what is the difference between the two?" He replied: "I do not know."
• And I heard Ishaq say: "If the mu'adhdhin speaks in the midst of his adhan for a necessity that arose regarding the prayer, or for a command or a prohibition, or something similar to that—excluding worldly needs or returning a greeting—then there is no harm in it, because of what is established regarding Sulayman ibn Surad—and he was a Companion—that he would command his servant during his adhan regarding a necessity. The best that can be thought of him is that it was speech pertaining to the reasons for prayer or goodness; for if it were permitted to speak about anything, then that which is of the remembrance of Allah or intended for good is more worthy of being permissible."
(1) Thus it is in the original, and the copyist placed marks of omission (dabb) over it. Perhaps the correct reading is: "during his iqamah," for what is well-known from Ahmad is the dislike (karahah) of speaking during the iqamah, not the adhan. See: Masa'il Abi Dawud (p. 44), Masa'il Salih (1/159), Fath al-Bari by Ibn Rajab (3/491).
باب: لا يُؤَذّن في شَهر رَمَضان حتى يَطلُع الفَجر
• سمعت أحمَد بن حَنبل يقول: «لا يُؤَذِّن أَحَدٌ في شَهر رَمَضان حتى يَطلُع الفَجر».
o قال أبو محمد حرب: «رأيتهم بِمَكَّة يُؤَذِّنون السَّنَةَ جَميعًا؛ يُؤَذِّنون الفَجر بِلَيل، إلا في شَهر رَمَضان، فإنهم لا يُؤَذِّنون الفَجر في شَهر رَمَضان حتى يَطلُع الفَجر».
٤٨٩ - حدثنا أبو معن، قال: ثنا عبد الوهاب، قال: ثنا يونُس، عن الحسَن، قال: قال رسول الله صلى الله عليه وسلم «المؤَذِّنون أمَناءُ المؤمِنين على صَلاتهم وصِيامهم وحَاجَاتهم».
باب: الكَلام في الأَذَان
• سُئل أحمَد عن الكَلام في الأَذَان؟ فقال: «لا بأس به، قد تكَلَّم سُلَيمان بن صُرَد». قيل: فتكَلَّم في أَذَانه (١)؟ قال: «لا». قيل له: فما الفَرق بَينَهما؟ قال: «ما يُدريني».
• وسمعت إسحاق يقول: «إن تكَلَّم المؤَذِّن بَين ظَهرانَي أَذَانه لِحاجةٍ عَرَضَت له مِن سَبَب الصَّلاة، أو أَمرٍ أو نَهي، أو ما أَشبَه ذلك من غَير حَوائج الدُّنيا، أو ردِّ السلام؛ فلا بأس؛ لِمَا ثَبَتَ ذلك عن سُلَيمان بن صُرَد -وكانت له صُحبَة-؛ أنه كان يَأمُر غُلامَه في أذانه بالحاجَة، فأحسَنُ ما يُظَنُّ به: أنه كان كَلامًا من مَعاني أَسباب الصَّلاة أو الخَير؛ لأنه إن كان يُرَخّص في كل الكَلام؛ فما كان مِن ذِكر الله أو إرادَة الخَير فهو أَحرَى بأن يَجوز».
(١) كذا في الأصل، وضبَّب عليها الناسخ، ولعل الصواب: "في إقامته"، فالمشهور عن أحمد: كراهة الكلام في الإقامة دون الأذان، انظر: مسائل أبي داود (ص ٤٤)، مسائل صالح (١/ ١٥٩)، فتح الباري، لابن رجب (٣/ ٤٩١).
