Discussion of the preceding matter and completion of the explanation of the author's statement: "… for the prayers…"
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The Shaykh : For the prayers, for the prayers. What does this reasoning imply?
The questioner : ... .
The Shaykh : No, it is obligatory for them to perform the adhan and iqamah. If they prayed without adhan or iqamah, their prayer is valid, because this is obligatory for the prayer, not obligatory within it. This is unlike if one intentionally leaves out the first tashahhud.
The questioner : ... .
The Shaykh : No, intentionally. It is obligatory. It is not a pillar. If it is a pillar, his prayer is not accepted; his prayer is invalid because it is obligatory.
The questioner : ... .
The Shaykh : But it is obligatory for it, not within it.
The questioner : It is obligatory within it.
The Shaykh : Yes, good. So we say: If one who is obligated to perform the adhan and iqamah prays without adhan or iqamah, the prayer is valid, because this is obligatory for the prayer, not obligatory within it. If one intentionally leaves out the first tashahhud, the prayer is invalid, because the first tashahhud is obligatory within it. Is that clear? And from this is the congregational prayer. The congregational prayer, according to the well-known view, is obligatory for the prayer, not within the prayer. Therefore, if one prays without congregation, his prayer is valid, though he has committed a sin. The author (may Allah have mercy on him) said:
The questioner : ... .
The Shaykh : In the town, it is known that it disturbs the people.
The questioner : ... .
The Shaykh : If the people agree to delay the Zuhr prayer, when do they call the adhan?
The questioner : ... .
The Shaykh : No, if they intend to delay it, they call the adhan when they intend to pray.
The questioner : ... .
The Shaykh : Only the prayer is of benefit.
The questioner : ... .
The Shaykh : And for this reason, when the Messenger of Allah (peace and blessings be upon him) was traveling and the time for Zuhr arrived and the sun had passed its zenith, Bilal wanted to call the adhan. He said, "Delay it." The hadith is authentic in al-Bukhari. Then he waited, and then he wanted to call the adhan, and he said, "Delay it." Then he wanted to call the adhan, and he said, "Delay it." It is said that when the shadow equaled the object, meaning when the shadow of the thing equaled the thing itself, he said, "Call the adhan," so he called it. Also, the people used to delay it in the beginning; here they were delaying the adhan. Yes, yes. The important point is that the correct definition of the adhan is worshiping Allah with a specific dhikr when intending to pray after the time has entered.
The questioner : ... .
The Shaykh : No, it is obligatory for them to perform the adhan and iqamah. If they prayed without adhan or iqamah, their prayer is valid, because this is obligatory for the prayer, not obligatory within it. This is unlike if one intentionally leaves out the first tashahhud.
The questioner : ... .
The Shaykh : No, intentionally. It is obligatory. It is not a pillar. If it is a pillar, his prayer is not accepted; his prayer is invalid because it is obligatory.
The questioner : ... .
The Shaykh : But it is obligatory for it, not within it.
The questioner : It is obligatory within it.
The Shaykh : Yes, good. So we say: If one who is obligated to perform the adhan and iqamah prays without adhan or iqamah, the prayer is valid, because this is obligatory for the prayer, not obligatory within it. If one intentionally leaves out the first tashahhud, the prayer is invalid, because the first tashahhud is obligatory within it. Is that clear? And from this is the congregational prayer. The congregational prayer, according to the well-known view, is obligatory for the prayer, not within the prayer. Therefore, if one prays without congregation, his prayer is valid, though he has committed a sin. The author (may Allah have mercy on him) said:
The questioner : ... .
The Shaykh : In the town, it is known that it disturbs the people.
The questioner : ... .
The Shaykh : If the people agree to delay the Zuhr prayer, when do they call the adhan?
The questioner : ... .
The Shaykh : No, if they intend to delay it, they call the adhan when they intend to pray.
The questioner : ... .
The Shaykh : Only the prayer is of benefit.
The questioner : ... .
The Shaykh : And for this reason, when the Messenger of Allah (peace and blessings be upon him) was traveling and the time for Zuhr arrived and the sun had passed its zenith, Bilal wanted to call the adhan. He said, "Delay it." The hadith is authentic in al-Bukhari. Then he waited, and then he wanted to call the adhan, and he said, "Delay it." Then he wanted to call the adhan, and he said, "Delay it." It is said that when the shadow equaled the object, meaning when the shadow of the thing equaled the thing itself, he said, "Call the adhan," so he called it. Also, the people used to delay it in the beginning; here they were delaying the adhan. Yes, yes. The important point is that the correct definition of the adhan is worshiping Allah with a specific dhikr when intending to pray after the time has entered.