Explanation of the author's statement: "…upon the resident men for the five obligatory prayers…"

The Shaykh : The author said "upon the men". "Men" is the plural of "man" and is used for those who have reached puberty, thereby excluding young boys, women, and hermaphrodites, as they are not men. Therefore, it is not obligatory for young boys. If we suppose that some young boys went out on a trip and the time for prayer arrived, it is not obligatory for them to call the adhan or the iqamah because they are not men but young boys. Furthermore, they are not among those who are accountable for obligations. Is it obligatory for women to call the adhan and iqamah? The author's statement indicates that it is not obligatory for them, neither adhan nor iqamah, because he said "upon the men," whether these women are alone from men or there are men around them. But what is the ruling on adhan and iqamah for them if we do not say it is obligatory? There are narrations from Imam Ahmad (may Allah have mercy on him): one that they are disliked, one that they are permissible, one that they are recommended, and one that iqamah is recommended while adhan is not. So there are four narrations from Imam Ahmad: dislike, permissibility, recommendation, and the detailed ruling that it is recommended for iqamah but not for adhan. All of this is conditional on them not raising their voices in a way that they can be heard. If they raise their voices in a way that they can be heard, then we either say it is not permissible or we say it is disliked. The school of thought is that adhan and iqamah for them are disliked; it is disliked for women to call adhan and iqamah, even if they are alone from men and the men do not hear them, because they are not among those who announce [the time for prayer]. If they are not among those who announce, it is not prescribed for them because it is not their right. If someone were to argue for the last opinion, which is that iqamah is a recommended practice while adhan is not, on the basis of their gathering for prayer, that would have a basis. "The residents". "Residents" is the opposite of travelers. So travelers do not have adhan or iqamah obligatory upon them, but it is recommended for them to call adhan and iqamah. This is what the author held, and it is the school of thought. However, they have no evidence for this; rather, the evidence is to the contrary. The evidence to the contrary is that adhan and iqamah are obligatory for both residents and travelers. The proof of this is that the Prophet (peace and blessings be upon him) said to Malik ibn Huwayris and his companions , and they were travelers coming to the Messenger (peace and blessings be upon him) to return to their families. And so, yes, the Prophet (peace and blessings be upon him) ordered one of them to call adhan for them. And because the Prophet (peace and blessings be upon him) did not leave off adhan and iqamah whether resident or traveling; he did not leave it off whether resident or traveling. He would call adhan on his travels and order Bilal to call adhan, and in his Hajj, 'Umrah, and jihad. So the correct view is that it is obligatory, meaning the obligation of adhan and iqamah for travelers is like that for residents. He said "for the five prayers". This includes Jumu'ah, because Jumu'ah is a substitute for the midday prayer. The five prayers are Fajr, Zuhr, 'Asr, Maghrib, and 'Isha'. The evidence for their obligation for the five prayers is the saying of the Messenger (peace and blessings be upon him)