—and this, as stated in al-Majmūʿ, is the view held by the majority of scholars.

They adduce in its favour the three ḥadīths mentioned earlier. As for the report of ʿAbd Allāh ibn Zayd, you already know what it contains. The apparent wording of the reports from Ibn ʿUmar and Anas, on the other hand, suggests that the iqāma comprises nine statements rather than eleven. They reply that these two reports are to be understood according to the principle of taghlīb (giving precedence to the dominant form).

Al-Nawawī said in his commentary on Ṣaḥīḥ Muslim:

“If it be asked: You have stated that the preferred position, adopted by the majority, is that the iqāma consists of eleven statements, beginning and ending with ‘Allāhu akbar, Allāhu akbar,’ which seems to be a doubling. Our answer is that, although outwardly a doubling, it is considered single in relation to the adhān. For this reason our colleagues say: it is recommended for the muʾadhdhin to utter each pair of takbīrs in a single breath. Thus, at the start of the adhān he should say in one breath: ‘Allāhu akbar, Allāhu akbar,’ and then again in one breath: ‘Allāhu akbar, Allāhu akbar.’”

Al-Ḥāfiẓ commented:

“This can only be done at the beginning of the adhān, not with the takbīr at its close. According to al-Nawawī’s explanation, the muʾadhdhin ought to pronounce each of the two concluding takbīrs separately, each in its own breath.”

Mālik, however—as transmitted in al-Mudawwanah—held that the iqāma comprises ten statements, omitting the duplication of the phrase ‘qad qāmatiṣ-ṣalāh.’ Al-Nawawī notes that this was also an early view attributed to al-Shāfiʿī.

I have found no chain of narration to support this opinion; all the extant reports contradict it, for they all stipulate doubling the statements of the iqāma. It seems that those who adopted this view were simply following the practice of the people of Madīnah, as Ibn Ḥazm’s remarks indicate. Later I found that Mālik states this explicitly in the Muwaṭṭaʾ.