Ahmad; 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).

Section: Women are not required to perform the Adhan or the Iqamah. This is the view of Ibn Umar, Anas, Sa'id ibn al-Musayyib, al-Hasan, Ibn Sirin, al-Nakha'i, al-Thawri, Malik, Abu Thawr, and the Ahl al-Ra'y (the people of opinion). I know of no disagreement regarding this. Is it recommended for them to do so? It has been narrated from Ahmad, who said: "If they do so, there is no harm, and if they do not, it is permissible." The Qadi said: "Is the Iqamah recommended for her? There are two narrations." From Jabir: "She should perform the Iqamah." Ata', Mujahid, and al-Awza'i also held this view. Al-Shafi'i said: "If they perform the Adhan and the Iqamah, there is no harm." It was reported from Aisha that she used to perform the Adhan and the Iqamah. Ishaq also held this view. It has been narrated from Umm Waraqah that the Prophet (peace and blessings of Allah be upon him) permitted that the Adhan and Iqamah be performed for her, and that she should lead the women of her household in prayer (46). It is said: "This hadith is narrated by al-Walid ibn Jumay' (47), and he is weak." Al-Najjad reported with his chain of narration from Asma' bint Yazid, who said: "I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: 'There is no Adhan or Iqamah for women' (48)." This is because the Adhan, in its origin, is for notification, and that is not legislated for her. The Adhan requires raising the voice, and it is not legislated for her to raise her voice. Whoever is not legislated to perform the Adhan is also not legislated to perform the Iqamah, like one who is not praying, or one who has caught part of the congregation."