The reason for this divergence is their disagreement over whether the iqāmah is one of the actions that were transmitted as a clarification of the general command to perform the prayer—making it obligatory in view of the Prophet’s words, peace and blessings be upon him, “Pray as you have seen me pray”—or whether it belongs to those actions that are to be taken as recommended.

The outward sense of the ḥadīth of Mālik ibn al-Ḥuwayrith renders it obligatory, whether for congregational prayer or for an individual praying alone.

As for the wording of the iqāmah: according to Mālik and al-Shāfiʿī, the opening takbīr is said twice, each of the remaining phrases is said once, except for “Prayer has begun (qad qāmatiṣ-ṣalāh)”; Mālik holds that this is said once, whereas al-Shāfiʿī holds that it is said twice.

The Ḥanafīs, on the other hand, recite every phrase of the iqāmah twice, while Aḥmad ibn Ḥanbal gives the caller the choice between single and double wording, in keeping with his view that there is a similar option in the adhān.

The root of the disagreement is the apparent conflict between the ḥadīth of Anas on this point and the aforementioned ḥadīth of Abū Laylā. In the authentic report of Anas it is stated: “Bilāl was commanded to pronounce the adhān in pairs and the iqāmah singly, except for ‘Prayer has begun.’” In the report of Abū Laylā, however, it is related that the Messenger of Allah—may Allah bless him and grant him peace—“commanded Bilāl, so he called the adhān twice-two and the iqāmah twice-two.”

The majority of scholars hold that women are not required to give either the adhān or the iqāmah. Mālik said: if they perform the iqāmah it is commendable; al-Shāfiʿī said: if they give both the adhān and the iqāmah it is commendable; Isḥāq maintained that the adhān and iqāmah are obligatory for them.

Ibn al-Mundhir relates that ʿĀʾishah—Allah be pleased with her—used to give both adhān and iqāmah. The debate ultimately turns on the question of whether a woman may lead the prayer or not.

Some have said: the default is that women share the same rulings as men in every act of worship unless evidence establishes an exception; others hold that in some matters they share the same rulings, whereas in others specific proof is required.

Chapter Three of the Second Section: Facing the Qiblah

All Muslims agree that orienting oneself toward the House is a condition for the validity of the prayer, by virtue of the Almighty’s words: “So wherever you may come forth, turn your face toward the Sacred Mosque.” (Qur’an 2:149)

When the Kaʿbah is visible, the obligation, according to them, is to face its very structure, and there is no disagreement about that. When the Kaʿbah is out of sight, however, they differ in two respects: the first is whether the duty is to face its precise location or merely its general direction; and the second is: