such as the first tashahhud, for example. What is obligatory for an act, however, lies outside its essence and nature, such as the adhān and iqāmah in relation to the prayer. They are external to the prayer, yet obligatory for it. Thus, if one prays without them, his prayer is valid; but if he deliberately omits the first tashahhud, it is not valid.

His statement, “the five prescribed prayers,” means the obligatory prayers, including Friday prayer, since it takes the place of Dhuhr.

The evidence for its obligation is the Prophet’s ﷺ statement: “When the time for prayer comes, let one of you give the adhān for you” (1). This is general to all five prayers. Moreover, his muezzin would consistently give the adhān for the five prayers; therefore, it is obligatory.

His statement, “prescribed,” means obligatory. Here, the description merely states the actual state of affairs, since there are no five prayers that are not prescribed—unless by “prescribed” he means those performed within their proper time. In that case, the wording carries an implication, namely that the adhān is not obligatory for prayers made up after their time, according to the madhhab.

His statement, “for the five prayers,” excludes all other prayers. Thus, if a person wishes to pray Witr, no adhān is given for it. If the sun is eclipsed, no adhān is given for that either. Likewise, Eid prayer has no adhān, and the same applies to a vowed prayer.

His statement, “performed,” appears in some copies of al-Rawd (2). This excludes prayers made up after their prescribed time; the adhān is not obligatory for them, though it is recommended.