Explanation of the author's statement: "… And whoever combines or makes up missed prayers, he calls the adhan for the first one and then gives the iqamah for every obligatory prayer…"

The Shaykh : Then he said: "And whoever combines or makes up missed prayers, he calls the adhan for the first one and then gives the iqamah for every obligatory prayer". These are two issues: the first is combining, and the second is making up missed prayers. As for the first, combining, it is possible to combine the midday and afternoon prayers, and the sunset and night prayers. The explanation of the reason for combining will come later, and it is hardship. So whenever it is difficult for a person to pray each prayer in its time, he may combine them, whether he is in his home or traveling. If a person combines, he calls the adhan for the first one and gives the iqamah for every obligatory prayer. This is if he is not in a town. But if he is in a town, the town's adhan is sufficient, and in that case, he gives the iqamah for every obligatory prayer. Now, the evidence for this is what is established in Sahih Muslim from the hadith of Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) at 'Arafah called the adhan, then gave the iqamah and prayed the midday prayer, then gave the iqamah and prayed the afternoon prayer. Likewise, at Muzdalifah, he called the adhan and gave the iqamah and prayed the sunset prayer, then gave the iqamah and prayed the night prayer. As for the reasoning, it is apparent: he was content with one adhan because the time of the two combined prayers became one time. He did not content himself with one iqamah because every prayer has an iqamah. So the one who combines calls the adhan once and gives the iqamah for every prayer. Likewise, whoever makes up missed prayers: if he makes up missed prayers, he prays, calling the adhan once and giving the iqamah for every obligatory prayer. But is the adhan here obligatory or a recommended practice? The well-known view, as mentioned before, is that it is a recommended practice. It was said that it is obligatory due to the action of the Prophet (peace and blessings be upon him). The evidence for this issue is that when the Messenger of Allah (peace and blessings be upon him) slept through the dawn prayer and did not wake up until after the sun had risen, he ordered Bilal to call the adhan, then he prayed two rak'ahs, the two rak'ahs of the dawn prayer, then gave the iqamah and prayed the dawn prayer. This was a made-up prayer, but it was a single prayer, so he called the adhan for it and gave the iqamah. But if there are multiple missed prayers, he calls the adhan like for combined prayers: he calls the adhan once and gives the iqamah for every obligatory prayer. If it is established that the Prophet (peace and blessings be upon him) called the adhan and gave the iqamah in the Battle of the Trench, then the evidence is by transmission. If it is not established, then the evidence is by analogy to the combined prayers, for which it is established that the Prophet (peace and blessings be upon him) called the adhan once and gave the iqamah according to the number of prayers. And his statement: "or makes up missed prayers": What is the made-up prayer? The scholars say: We have performing in its time, making up, and repeating; three things, all of which fall under prayer. Performing in its time is what is done in its time for the first time; we call it performing in its time. Repeating is what is done in its time a second time. Making up is what is done after its time. How is repeating? The Prophet (peace be upon him) said: . This is what we call what? Repeating, because it was done a second time in the time. As for making up, making up is when it is done after the time. This is based on the well-known view of most scholars that what is done after the time is making up. But there is a second opinion, which is more correct, that what is done after the time, if it was without an excuse, is not valid at all, and if it was for an excuse, it is performing in its time, not making up. It is performing in its time, not making up. The evidence for that is the saying of the Prophet (peace be upon him): . So he made its time when he remembers it, when he remembers it. Likewise, in sleep, when he wakes up. These people say that the words "making up" and "performing in its time" do not need a distinction between them. So we say: if you did it after the time for an excuse, it is performing in its time, and without an excuse, it is not valid. The disagreement in this is actually close to a verbal difference, because everyone agrees that it is prescribed to call the adhan and give the iqamah, even for what is done after the time, even for what is done after the time. But I do not know if those who say it is performing in its time make the adhan in this case obligatory, as is the second opinion in the issue, or do they make it… The issue has an opinion that the made-up prayer requires the adhan and iqamah, like the other performed prayer.

The questioner : ... .