Mālik holds that the two prayers are joined with two adhāns and two iqāmahs.

Al-Shāfiʿī, Abū Ḥanīfah, al-Thawrī, Abū Thawr, and a number of other scholars maintain that they are joined with one adhān and two iqāmahs; a similar view is also reported from Mālik. A report from Aḥmad states that the two prayers are combined with two iqāmahs.

Al-Shāfiʿī’s evidence is the lengthy ḥadīth of Jābir describing the Prophet’s pilgrimage—peace and blessings be upon him—in which it is said: “He performed Ẓuhr and ʿAṣr with a single adhān and two iqāmahs,” as already mentioned. Mālik’s position is transmitted from Ibn Masʿūd, and his proof is the basic rule that each prayer is to have its own adhān and iqāmah.

The scholars unanimously agree that if the imām does not deliver a sermon at ʿArafah before Ẓuhr, his prayer remains valid—unlike the Friday prayer. They likewise concur that the Qur’ānic recitation in these prayers is silent and that the prayers are shortened when the imām is travelling.

They disagreed, however, when the imām is a Meccan resident: may he shorten the prayer in Mina on Yawm al-Tarwiyah, in ʿArafah on the Day of ʿArafah, and in Muzdalifah on the Night of Sacrifice if he is present in any of these places? Mālik, al-Awzāʿī, and others said: The Sunnah at these sites is to shorten the prayer, whether one is a resident or a visitor. Al-Thawrī, Abū Ḥanīfah, al-Shāfiʿī, Abū Thawr, and Dāwūd held that a resident of those locations may not shorten. Mālik’s argument is that no one is reported to have completed the prayer after the Prophet—peace and blessings be upon him—once he had given the salām. The other party responds that the default rule is that shortening is only permitted for a traveller unless specific evidence indicates otherwise.

The scholars also differed over the obligation of the Friday prayer at ʿArafah and Mina. Mālik said: The Friday prayer is not obligatory at ʿArafah or Mina during the days of Ḥajj, neither for the people of Mecca nor for others, unless the imām is himself from ʿArafah. Al-Shāfiʿī agreed, adding that in his view the Friday prayer becomes obligatory only if forty residents of ʿArafah are present, consistent with his requirement of that number for the Friday prayer. Abū Ḥanīfah said: If the amīr of the Ḥajj is someone who does not shorten the prayer at Mina or ʿArafah, he should lead them in the Friday prayer there whenever Friday occurs. Aḥmad said: If the governor of Mecca is present, he leads them in the Friday prayer; this is also the opinion of Abū Thawr.

As for its conditions, one of them is that the standing at ʿArafah must take place after the combined prayer. The scholars do not differ that “after the Messenger of Allah—peace and blessings be upon him—had prayed Ẓuhr and ʿAṣr at ʿArafah, he mounted and stood upon its hills, supplicating Allah the Exalted, and everyone present with him remained standing until sunset; when he was certain the sun had set and it was clear to him, he departed for Muzdalifah.” There is no disagreement among them that this is the Sunnah for standing at ʿArafah.

They further agree that whoever stood at ʿArafah before the sun had passed its zenith and then departed prior to that time, his standing is not counted; and that if he does not return to stand after the zenith, or stand during that night before dawn, he has missed the Ḥajj.

It is related from ʿAbd Allāh ibn Maʿmar al-Daylī that he said: I heard the Messenger of Allah—peace and blessings be upon him—say, “Ḥajj is ʿArafah …”