It is not obligatory upon the traveller to call the adhān or the iqāmah at the time for prayer, but it is considered recommended according to the Ḥanbalī madh`hab.

However, there is no evidence to support this stance. Rather, there is evidence that opposes this opinion. Considering this, the adhān and the iqāmah are considered obligatory upon both the resident and the traveller. The evidence of this is that the Prophet (صلى الله عليه وسلم) said to Mālik ibn Ḥuwayrith (رضي الله عنه) and his companions: “If the time for ṣalāh arrives, then let one of you call the adhān.”¹ At the time, they were ambassadors to the Messenger (صلى الله عليه وسلم), travelling back to their families. Here, the Messenger (صلى الله عليه وسلم) ordered that one of them call the adhān. Also, the Prophet (صلى الله عليه وسلم) did not abandon the adhān or the iqāmah regardless of whether he was a resident or in a state of travel. Rather, he used to order the calling of the adhān while travelling, and he would order Bilāl (رضي الله عنه) to do so.

Therefore, the correct opinion in this matter is that the adhān and the iqāmah are obligatory upon both the resident and the traveller.

Endnotes:
[1] Authentic: narrated by al-Bukhārī: 11 and Muslim: 292.

Source: Al-Sharḥ al-Mumtiʿ 2: 44
Translated by: Riyāḍ al-Kanadī