• Others, among them Mālik, maintain that the two prayers should be performed with two adhāns and two iqāmahs.

• Yet others, among them Isḥāq ibn Rāhwayh, say that they are performed with two iqāmahs and no adhān at all.

• A third position—held by al-Shāfiʿī and Aḥmad—is that the two prayers share a single adhān but have separate iqāmahs.

The root of this disagreement lies in the multiplicity of reports. Because all of them describe one and the same incident, Ibn al-Qayyim and other critical scholars judged their texts to be mutually inconsistent and declared sound the narration of Jābir, who tracked the Prophet’s entire pilgrimage from start to finish. Jābir’s report states that the Messenger of Allah ﷺ gave one adhān and two iqāmahs, which is precisely the view adopted by Imams al-Shāfiʿī and Aḥmad—may Allah have mercy on them.

They also differed over the ruling on combining the two prayers when one reaches Muzdalifah before ʿIshāʾ time has begun:

• The well-known opinion in the Hanbalī school is that each prayer should be performed in its own time, for the reason that the excuse permitting combination no longer applies.

• Some jurists hold that Maghrib should be delayed until ʿIshāʾ time enters so that the two can be combined, thereby fulfilling the legislated practice for that night.

• Others allow the traveler to combine the two as soon as he arrives—whether that is during Maghrib time or after ʿIshāʾ has begun—and this is the stronger view, because it realizes the intended combination while enabling him to pray immediately upon arrival.