Even if a person is alone, whether there is a group of people with him or not, nor is there any other person—contrary to the statement of the one who was asked about giving the adhan during travel and he replied:“For whom will the adhan be given?”He was under the misconception that the adhan is only given to gather people for congregational prayer. Although the general purpose of the adhan is indeed to gather people for congregational prayer, sometimes the adhan is also given to attain its virtue and reward. Do you not see that the Noble Prophet صلی اللہ علیہ وسلم commanded Malik bin Huwairith (may Allah be pleased with him) and his cousin that when both of them are on a journey, they should give the adhan and the iqamah, and the elder among them should lead the prayer, even though there was no congregation with them to gather for their adhan and iqamah? Imam Abu Bakr (may Allah have mercy on him) says: In the hadith of Abu Sa‘id (may Allah be pleased with him), it is stated:“When you are in the wilderness, call the adhan in a loud voice, for I heard the Messenger of Allah صلی اللہ علیہ وسلم say: ‘Whatever tree, clod, stone, jinn, or human hears his voice will bear witness for him.’”Therefore, to attain the virtue and reward of the adhan, if the mu’adhdhin gives the adhan in the wilderness, even if he is alone, it is better, more excellent, and superior than praying without adhan and takbir. Similarly, the Noble Prophet صلی اللہ علیہ وسلم has stated that the sins of the mu’adhdhin are forgiven up to the extent his voice reaches, and every dry and wet thing will bear witness for him. Thus, the one who gives the adhan in the wilderness and during travel will attain this virtue because of giving the adhan for prayer, even if there is no one with him to pray. Because the Noble Prophet صلی اللہ علیہ وسلم did not specify this virtue only for the mu’adhdhin who gives the adhan to gather people for congregational prayer (rather, this virtue is attained by every mu’adhdhin).

It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Prophet Muhammad (peace and blessings be upon him) heard a man while he was on a journey, and the man was saying «‏‏‏‏اللہُ أَکبَرُ، اللہُ أَکبَرُ» ‏‏‏‏ "Allah is the Greatest, Allah is the Greatest." So the Noble Prophet of Allah (peace and blessings be upon him) said: "(This person) is upon the natural disposition (fitrah)." Then he said «‏‏‏‏أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ» ‏‏‏‏ "I bear witness that there is no deity worthy of worship except Allah." The Prophet (peace and blessings be upon him) said: "He has been saved from the Fire." So the people rushed towards that man, and he was a shepherd of goats. When the time for prayer came, he stood up and gave the call to prayer (adhan).

It is narrated from Sayyiduna Anas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) would attack (the settlements of the enemy) at the time of the morning prayer. Then, if he heard the sound of the adhan, he would refrain (from attacking), and if he did not hear the sound of the adhan, he would attack. So, one day the Prophet (peace and blessings of Allah be upon him) heard a man saying: «‏‏‏‏اللہُ أَکبَرُ، اللہُ أَکبَرُ» ‏‏‏‏ "Allah is the Greatest, Allah is the Greatest." The Prophet (peace and blessings of Allah be upon him) said: "He is upon the natural disposition of Islam." Then the man said: «‏‏‏‏أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ» ‏‏‏‏ "I bear witness that there is no deity except Allah." The Prophet (peace and blessings of Allah be upon him) said: "He has been saved from the fire of Hell." Imam Abu Bakr (may Allah have mercy on him) says that when a person desires to proclaim and bear witness to the oneness of Allah in the adhan, and he hopes that by bearing witness to the oneness of Allah in his adhan, Allah will grant him salvation from the fire of Hell, then every believer should hasten to attain this virtue with this desire and hope that Allah will save him from the fire. Whether he is alone in his house, or in the wilderness, or alone in a town or city, he should give the adhan to attain this virtue and reward. I have explained the chapters of adhan during travel in several places besides this one (for example), when the Prophet (peace and blessings of Allah be upon him) overslept the morning prayer until the sun had risen, and the Prophet (peace and blessings of Allah be upon him) ordered Sayyiduna Bilal (may Allah be pleased with him) to give the adhan for the morning prayer even though its time had ended. These ahadith are contrary to the statement of those people who claim that after the time of prayer has ended, adhan should not be given for it, but only iqamah should be said without adhan.