Abu Dawud

592. Commentary:
➊ This hadith is evidence that if a woman is qualified, she may lead other women in prayer. Besides Umm Waraqah radi Allahu anha, Aisha Siddiqa radi Allahu anha also led women in obligatory and Tarawih prayers. [التلخيص الجبير]
Some people, using this hadith as proof, claim that a woman can lead men in prayer as well, arguing that the elderly muezzin would have prayed behind her. However, this is merely a possibility. The hadith does not mention at all that the muezzin prayed behind her. Therefore, the predominant likelihood is that the muezzin would give the call to prayer and then perform the prayer in the Prophet’s Mosque itself. The temperament of Islam and the general practice of the Companions radi Allahu anhum ajma‘een support this, not the other possibility. Others base their argument on the word «دار», saying that it is broader than «بيت» and refers to the neighborhood, meaning that the Prophet sallallahu alayhi wa sallam commanded her to lead the neighborhood, which would include men as well as women. But this argument is also based on possibilities. It is true that the word «دار» is used for a mansion, for a family or tribe, and for a house in all these senses. But here it is used in the sense of “house” only, because the wording in Sunan al-Daraqutni is: «وتؤم نساءها» “She should lead the women of her household in prayer.” Sunan al-Daraqutni, Chapter: Mention of Congregation... Hadith [1069]. From these words, the meaning of «أن تؤم أهل دارها» is determined: it does not refer to the people of the neighborhood or mansion, nor is there any possibility of men being included. Rather, it refers only to the women of her household, and it is completely permissible for a woman to lead other women in prayer. This is also established by the hadith of Umm Waraqah radi Allahu anha, and nothing more than this.

➋ On occasions of jihad and other important needs, women may treat men medically, but it is necessary to observe Islamic covering and modesty (satr and hijab).

➌ The Islamic government is the protector of the lives, property, and honor of its subjects; thus, it is necessary to apprehend criminals and administer immediate punishment according to the law. This brings peace to society and the mercy of Allah descends.

Can a woman give the adhan?
Imam Nawawi rahimahullah writes that there are three opinions on this issue:
➊ It is recommended (mustahabb) for women to give the iqamah (iqamat), but not the adhan. The reason for not giving the adhan is that the adhan is meant to alert and inform about the prayer times, and this is only possible through a loud voice. Therefore, there is a risk of fitnah in women raising their voices publicly. For this reason, Ibn Umar radi Allahu anhuma used to say «وليس على النساء آذان و أما أن الإقامة تستحب» “It is not obligatory for women to give the adhan, but it is recommended for them to give the iqamah.”
➋ It is not valid for women to give either the adhan or the iqamah. The reason for not giving the adhan has already been mentioned, and the iqamah is not valid because it follows the same ruling.
➌ Both the adhan and the iqamah are recommended for women. As has been narrated regarding Aisha radi Allahu anha that «آنـهـا كــانــت تـؤذن و تقيم» “She used to give the adhan and also the iqamah.” [المجموع 146/3-147]
(Ibn Hazm rahimahullah) It is not obligatory for women to give the adhan or the iqamah, but if they do so, it is better. The evidence for their non-obligation is that the Messenger of Allah sallallahu alayhi wa sallam only commanded the adhan for those upon whom it is obligatory to pray in congregation, as he said: «فليؤذن لكم أحدكم وليو مكم أكبر كم» and those who were given this command do not include women.
However, the adhan and iqamah are, in any case, the remembrance of Allah, and saying them at their proper time is a good deed. And we have narrated «عن ابن جريج عن عطاء» that “A woman may give the iqamah for herself, and Imam Tawus rahimahullah said that Umm al-Mu’minin Aisha radi Allahu anha used to give both the adhan and the iqamah.” [المحلى 129/3]
(Shawkani rahimahullah) The apparent position is that women are just like men in the ruling of adhan, because they are the counterparts of men (shaqa’iq al-rijal), and the ruling given to men applies to them as well. No evidence has been reported that is a valid proof for establishing non-obligation upon them, and the narrations that have been reported on this issue contain narrators who are abandoned (matruk), so it is not permissible to use them as proof. If a sound evidence is found to exclude women from this ruling, then fine; otherwise, they are just like men. [السيل الجرار 197/1-198]
(Ibn Baz rahimahullah) The most correct of the scholars’ opinions is that it is not prescribed for women to give the adhan. [الفتاوى الإسلاميه 326/1]
(Preferred Opinion) Just as it is not permissible for women to give the adhan in the mosque like men, nor is it correct for them to give the adhan in a loud voice in a place where there is a possibility that non-mahram men may hear them. However, if there is a separate gathering or assembly of only women in a place where there is no fear of non-mahram men hearing, then a woman may give the adhan in a low voice. «والله اعلم» As is established from the practice of Aisha radi Allahu anha. «أنها كانت تؤذن وتقيم» [بيهقى 408/1، حاكم 203/1، عبد الرزاق 126/3، ابن أبى شيبة 223/1]
(Albani rahimahullah) These and similar reports are valid for practice. [تمام المنة ص/ 154]