are disliked; another is that both are permissible; another is that both are recommended; and another is that the iqāmah is recommended but not the adhān. All of this is conditional upon their not raising their voices in a manner by which they can be heard. If they do raise their voices, then the ruling is either prohibition or dislike.

The established position of the madhhab is that it is disliked in all cases, because women are not among those charged with making a public announcement; hence, this is not prescribed for them. However, if someone were to adopt the last view—that the iqāmah is sunnah, unlike the adhān, because of their gathering for prayer—this would be a defensible position.

Residents, for the five prescribed prayers that are performed, …

His statement, “residents,” is the opposite of travellers. Thus, travellers are not required to give either the adhān or the iqāmah, though doing so is sunnah. This is the established position of the madhhab, but there is no evidence for it; rather, the evidence indicates the opposite: that both are obligatory upon residents and travellers alike.

The evidence is that the Prophet ﷺ said to Malik ibn al-Huwayrith and his companions, “When the time for prayer comes, let one of you give the adhān for you” (1). They had come as a delegation to the Messenger ﷺ and were travelling back to their families, yet the Messenger ﷺ instructed that one of them should give the adhān. Moreover, the Prophet ﷺ never omitted the adhān or the iqāmah, whether at home or while travelling. He would give the adhān during his journeys and would instruct Bilal رضي الله عنه to give it.

Thus, the correct view is that it is obligatory upon both residents and travellers.

His statement, “for the prayers”: the lām denotes causation; that is, the adhān and iqāmah are obligations for the prayer, not obligations within it. The difference between something obligatory for an act and something obligatory within it is that what is obligatory within an act is part of its essence and reality,