Ibn Ḥazm said:

“Those who regard the adhān and the iqāma as obligatory include Abū Sulaymān and his companions, and we know of no proof at all for anyone who denies their obligatory status.”

And that is exactly as he, may Allah have mercy on him, stated. He then added:

“The solitary worshipper is not required to give either the adhān or the iqāma, though if he does so it is commendable, for the textual evidence makes the adhān obligatory only when two or more people are present.”

2 – As for the individual praying alone, the iqāma is recommended for him on the strength of the Prophet’s words: “When a man is in some wilderness and the time of prayer comes, let him perform ablution; if he finds no water, let him perform tayammum. If he gives the iqāma, his two angels will pray with him…” The full report has already been cited under the ninth issue of the adhān.

Al-Nasāʾī devoted a separate chapter to this topic entitled “The iqāma for one who prays alone.” He then produced, with his chain of transmission, the ḥadīth of the man who prayed incorrectly, saying: “ʿAlī ibn Ḥujar narrated to us; Ismāʿīl narrated to us; Yaḥyā ibn ʿAlī ibn Yaḥyā ibn Khallād ibn Rafāʿa ibn Rāfiʿ al-Zuraqī narrated to us from his father, from his grandfather, from Rafāʿa ibn Rāfiʿ: that the Messenger of Allah, while he was sitting in the prayer-row…”—and he stopped there.

That is all he gave, merely referring the reader to the remainder of the ḥadīth. This is unsatisfactory, for the convention among ḥadīth scholars is that one may abbreviate a report only after citing the portion that contains the proof for the chapter heading; only then may he refer the reader to the rest of it.