The permissibility of the adhan for one who prays alone: does it reach the level of obligation?
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Abu Malik: Our Shaykh, I recall that in the hadith of the one who prayed incorrectly, in some of its narrations, it is said: Does this narration exist?
The Shaykh : Yes, this exists in Sunan Abu Dawud, and he graded it as authentic.
Abu Malik: And it is authentic?
The Shaykh : Yes, exactly.
Abu Malik: And this confirms that the adhan is prescribed for the one who prays alone as well as for the one who does not; but does the permissibility here reach the level of obligation?
The Shaykh : If he prays alone?
Abu Malik: Yes, indeed.
The Shaykh : It is, without a doubt, the hadith of the one who prayed incorrectly; all the indicators in it point to this.
Abu Malik: Because this hadith, in reality, resolves a major puzzle in the minds of many people, and it refutes the extremists among the people of the schools of jurisprudence who say that if you leave off this adhan, there is no sin on you.
The Shaykh : The adhan of the living is sufficient for us.
Abu Malik: Even if he leaves off the adhan entirely, if he abandons the adhan, meaning they consider the adhan a recommended practice, and that there is no blame in leaving it off, except if the people agree, and this strange distinction, where did they get this strange distinction from? They say: if the adhan is left off in a town and no adhan is called for the prayer, they say there is sin, but if one person does not hear the others, of course, no one is hearing, you might be in a far, distant place where you did not hear the adhan; so they said that this adhan removes the sin from the rest. Where did they get this distinction from?
The Shaykh : What Allah willed!
Abu Malik: This distinction is truly strange.
The Shaykh : It is the traveler. The Messenger of Allah (peace and blessings be upon him) said to Malik ibn al-Huwayrith and his companion: in travel, which is the place of dispensations. Oh Allah, Glorified are You, O Allah, and praise be to You.
When you stand up for prayer, call the adhan, then the iqamah, then say Allahu Akbar.
إذا قمت إلى الصلاة فأذن ثم أقم ثم كبرThe Shaykh : Yes, this exists in Sunan Abu Dawud, and he graded it as authentic.
Abu Malik: And it is authentic?
The Shaykh : Yes, exactly.
Abu Malik: And this confirms that the adhan is prescribed for the one who prays alone as well as for the one who does not; but does the permissibility here reach the level of obligation?
The Shaykh : If he prays alone?
Abu Malik: Yes, indeed.
The Shaykh : It is, without a doubt, the hadith of the one who prayed incorrectly; all the indicators in it point to this.
Abu Malik: Because this hadith, in reality, resolves a major puzzle in the minds of many people, and it refutes the extremists among the people of the schools of jurisprudence who say that if you leave off this adhan, there is no sin on you.
The Shaykh : The adhan of the living is sufficient for us.
Abu Malik: Even if he leaves off the adhan entirely, if he abandons the adhan, meaning they consider the adhan a recommended practice, and that there is no blame in leaving it off, except if the people agree, and this strange distinction, where did they get this strange distinction from? They say: if the adhan is left off in a town and no adhan is called for the prayer, they say there is sin, but if one person does not hear the others, of course, no one is hearing, you might be in a far, distant place where you did not hear the adhan; so they said that this adhan removes the sin from the rest. Where did they get this distinction from?
The Shaykh : What Allah willed!
Abu Malik: This distinction is truly strange.
The Shaykh : It is the traveler. The Messenger of Allah (peace and blessings be upon him) said to Malik ibn al-Huwayrith and his companion:
When you travel, call the adhan, and let one of you lead the other.
إذا سافرتما فأذنا وليؤمكما أحدكم
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.