and suggested lighting a fire or striking a bell. He therefore ordered Bilāl to repeat the phrases of the adhān twice and say those of the iqāmah once.”

One narration in al-Bukhārī adds:

“Except the iqāmah.”

The Sunan of Abū Dāwūd and other works relate:

“When ‘Abd Allāh ibn Zayd was shown the adhān, the Prophet, peace and blessings be upon him, instructed him to convey it to Bilāl. He did so, and it included saying ‘Allah is greatest’ four times, without repeating the two testimonies of faith aloud after reciting them quietly.”

Since this is so, the correct position is that of the scholars of hadith and those who agree with them: to permit every form authentically established from the Prophet, peace and blessings be upon him, without regarding any of them as disliked. The differing forms of the adhān and iqāmah are like the differing Quranic readings, forms of the tashahhud, and similar matters. No one has the right to regard as disliked anything that the Messenger of Allah, peace and blessings be upon him, instituted for his community.

As for those whose disagreement and division reach the point of forming alliances, showing enmity, and fighting over such matters that Allah Most High has permitted—as some people in the East do—they are among those who have divided their religion and become sects.

The same applies to the views expressed by certain imams—I would rather not name names—including some of them regarding as disliked the repetition of the two testimonies of faith aloud after reciting them quietly, supposing that Abū Mahdhūrah erred in transmitting it and that it was repeated to help him memorize it. Likewise, their opponents regard repeating the phrases of the iqāmah twice as disliked, even though they favor Abū Mahdhūrah’s adhān. The former favor his iqāmah and regard his adhān as disliked, while the latter favor his adhān and regard as disliked