—the narrator illustrated the motion with his two index fingers: he placed one above the other, then swept them to his right and left.

Al-Bukhari (2/82–83), Muslim (3/129), Abū Dāwūd (1/369), al-Nasāʾī (1/105, 305), Ibn Mājah (1/518–519), al-Ṭaḥāwī (1/83), and Aḥmad (1/386) all transmit the report through the chain of Sulaymān al-Taymī, from Abū ʿUthmān al-Nahdī, from him, with the wording cited by al-Bukhārī. Al-Ḥāfiẓ commented:

(Its purport is that the one who is standing in voluntary night prayer is prompted to return to his rest so that he may rise for the dawn prayer energetic; or, if he intends to fast, he will have time for the pre-dawn meal, while the sleeper is roused so that he may prepare for it with a full bath and the like.)

7 – When two prayers are combined, whether by advancing the second or delaying the first (jamʿ taqdīm or jamʿ taʾkhīr), only one adhān is given. This was the practice of the Messenger of Allah ﷺ at ʿArafah and Muzdalifah.

In the long narration of Jābir describing the Prophet’s pilgrimage he said: “The Messenger of Allah ﷺ continued until he reached ʿArafah and found that a tent had been pitched for him at Namirah. He stayed there until the sun had declined. Then he gave the adhān, pronounced the iqāmah, and performed Ẓuhr; thereafter he gave another iqāmah and performed ʿAṣr, offering nothing between the two. He then mounted … until he reached Muzdalifah, where he prayed Maghrib and ʿIshā with one adhān and two iqāmahs, without any supererogatory prayer in between….”

Muslim relates the hadith in full (4/39–43), as do the compilers of the Sunan and others. This particular portion is also recorded by al-Nasāʾī (1/107) and al-Ṭaḥāwī (1/411) in “The Prayer at Muzdalifah.”

This is the position of Abū Ḥanīfah and his companions, and it is likewise the view of al-Shāfiʿī; Ibn Ḥazm (7/125–129) also adopted it. He pointed out that it is authentically reported from ʿUmar—may Allah be pleased with him—that he combined the two prayers with two adhāns and two iqāmahs.