He would not perform the Iqamah for prayer (36) in a land where the prayer is performed. It was reported from Ali that he said: "If he wishes, he may perform the Adhan and the Iqamah, and if he wishes, he may perform [only] the Iqamah." Urwah and al-Thawri held the same view. Al-Hasan and Ibn Sirin said: "The Iqamah suffices him." Ibrahim said regarding travelers: "If they are in a group, they perform the Adhan and the Iqamah, and if he is alone, he performs the Iqamah for prayer (37)." Our evidence is that the Prophet (peace and blessings of Allah be upon him) used to have the Adhan performed for him in both residence and travel, and we have mentioned that in the hadith of Abu Qatadah, Imran, and Ziyad ibn al-Harith. He commanded Malik ibn al-Huwayrith and his companion to do so. As for what has been transmitted from the Salaf regarding this, the apparent meaning is that they intended the one who is alone, and Ibrahim al-Nakha'i clarified this in his statement. Moreover, the Adhan is superior, due to what we have mentioned from the hadith of Abu Sa'id and the hadith of Anas. Uqbah ibn Amir reported that he heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: "Your Lord marvels at a shepherd of sheep on the peak of a mountain cliff (38), performing the Adhan for prayer (39) and praying. So Allah, the Mighty and Majestic, says: 'Look at this servant of Mine; he performs the Adhan and the Iqamah for prayer, fearing Me. I have forgiven My servant and admitted him to Paradise.'" Reported by al-Nasa'i (40). Salman al-Farisi said: "If a man is in an empty, desolate land (41) and performs the Iqamah for prayer, two angels pray behind him. If he performs the Adhan and the Iqamah, angels pray behind him, the distance of which cannot be seen (42), bowing with his bowing, prostrating with his prostration, and saying 'Amin' to his supplication." Sa'id ibn al-Musayyib said similarly, except that he said: "[Angels] (43) like mountains prayed behind him."

Section: Whoever enters a mosque in which the prayer has already been performed, if he wishes, he may perform the Adhan and the Iqamah. Ahmad stated this clearly, due to what al-Athram and Sa'id ibn Mansur (44) reported, that he entered a mosque in which they had already prayed, so he commanded a man who performed the Adhan and the Iqamah, and he prayed with them in a congregation. If he wishes, he may pray without an Adhan or an Iqamah, for Urwah said: "If you reach a mosque in which people have already prayed, they have performed the Adhan and the Iqamah, so their Adhan and their Iqamah suffice for whoever comes after them." This is the opinion of al-Hasan, al-Sha'bi, and al-Nakha'i, except that al-Hasan said: "It was more beloved to them that he perform the Iqamah." When he performs the Adhan, it is recommended that he keep it quiet and not call it out aloud, so that he does not deceive people with the Adhan in a place that is not for it (45).