Other examples include the different forms of prayer in times of fear: every form practiced by the Prophet, peace and blessings be upon him, is permissible, with none regarded as disliked. Likewise, every transmitted form of proclaiming Allah’s greatness at Eid is permissible, although he considers some preferable.

Another example is the number of times Allah’s greatness is proclaimed in funeral prayers. According to the well-known position, four, five, or seven times are permissible, although he prefers four.

The other jurists, however, prefer some of these forms and regard others as disliked. Some, such as Abū Hanīfah, regard repeating the testimonies of faith in the adhān as disliked, while others, such as al-Shāfiʿī, regard omitting this repetition as disliked. Some, such as al-Shāfiʿī, regard reciting the phrases of the iqāmah twice as disliked, while others regard reciting them once as disliked. Matters have reached the point where their followers have fallen into a kind of pre-Islamic ignorance: in some eastern lands, they fight one another over this out of ignorant partisanship, even though all these forms are good and have been enjoined:

“The Messenger of Allah, peace and blessings be upon him, instructed Bilāl to recite the phrases of the iqāmah once and Abū Mahdhūrah to recite them twice.”

Indeed, true misguidance is to prohibit what the Prophet, peace and blessings be upon him, commanded.

He was asked:

“When the caller to prayer says, ‘Prayer is better than sleep,’ is it Sunnah for him to turn around and look to the side, or should he face the qiblah or the east?”