Malikawa sun sha bamban-bamban kan kiran sallah (adhan), kuma akwai bayanai guda huɗu sanannu. Na farko shi ne a maimaita takbir sau biyu, a maimaita shahada sau huɗu, sannan a maimaita sauran kalmomi sau biyu. Wannan ita ce ra'ayin malaman Madina, Malik da sauransu. Daga baya mabiyan Malik sun fi son tarjī', wanda ya ƙunshi maimaita shahada sau biyu a ƙasƙantacciyar murya, sannan a sake maimaita ta sau biyu a murya mai ƙarfi.
Na biyu shi ne kiran sallah irin na Makka, wanda al-Shafi'i ya tabbatar. Ya bukaci a maimaita takbir na farko sau huɗu, da sa'arfa biyu, sannan a maimaita sauran kiran sallah sau biyu.
Bayanin na uku shi ne na malaman Kufa. Ya ƙunshi maimaita takbir na farko sau huɗu, da maimaita sauran sassan kiran sallah sau biyu. Wannan ita ce ra'ayin Abu Hanifa.
Bayanin na huɗu shi ne kiran sallah irin na malaman Basra. Yana bukatar maimaita takbir na farko sau huɗu, shahada sau uku, "Hayya 'alas-salah" sau uku, da "Hayya 'alal-falah" sau uku. Mai kiran sallah yana farawa da "Ash-hadu an la ilaha illallah" har ya kai "Hayya 'alal-falah", sannan ya maimaita kalmomin nan huɗu, wato jumla huɗu, a jere, sannan ya sake maimaita su a karo na uku. Wannan ita ce ra'ayin al-Hasan al-Basri da Ibn Sirin.98
The jurists disagreed about adhan giving four widely known descriptions. The first prescribes the dual pronouncement of takbir, four repetitions of the shahdda, and the dual pronouncement of the remaining (words). This is the opinion of the jurists of Medina, Malik and the others. The later followers of Malik preferred tarjF, which requires the dual pronouncement of the shahdda in a lower tone followed by its dual pronouncement in a louder voice. The second is the Meccan version of the adhan, which was upheld by al-Shafi T. It c requires four pronouncements of the first takbir and the two sAaAarfas, and the dual pronouncement of the remaining adhan. The third description is that of the Knfis. It involves four pronouncements of the first takbir and the dual pronouncement of the remaining parts of the adhan. This was Abu HanTfa’s opinion. The fourth description is that of the adhan of the Basrans. It requires four pronouncements of the first takbir, three pronouncements of shahdda., of Aflyja 'ala's-salah, and of hayya (-ald>l-faldh. The mifadhdhin begins with tstehadu an Id ilaha illdWdhu till he reaches hayya 'ala'l-faldh, he then repeats them a second time, I mean, the four sentences, one after the other and then repeats them a third time. This was the opinion of al-Hasan al-Basrl and of Ibn Sinn.98
Dalilin banbancin da ke tsakanin wadannan bayanai guda hudu shi ne sabanin hadisai da kuma isar da wata aikace-aikace daban zuwa ga malaman shari'a. Malaman Madina suna gabatar da ra'ayinsu ne bisa aikin da ya ci gaba da gudana a Madina. Haka lamarin yake ga Makkawa, wadanda suke gabatar da hujja bisa aikin da ya isa gare su, haka kuma Kufawa da Basrawa. Kowace kungiya tana da hadisai da ke goyon bayan ra'ayinta.
The reason,for the difference between these four descriptions is the conflict of the traditions and the communication of a differing practice to the jurists The jurists of Medina argue for their opinion on the basis of the continuous practice prevailing in Medina. The same is the case with the Meccans, who argue on the basis of the practice reaching them, so also the KufTs and the Basrans. Each group has traditions that support their opinion.
Takbīr a farkon kiran sallah sau biyu, bisa ga ra'ayin malamai na Hijaz, an ruwaito shi ta hanyar sarkoki ingantattu daga Abu Mahdhura da cAbd Allah ibn Zayd al-Ansarī, haka kuma kiran sallar sau huɗu daga dukkansu ta wasu sarkoki daban. Shafi'i ya ce: "Waɗannan ƙari ne da wajibi ne a karɓe su, domin suna samun goyon bayan aikin da aka watsa a Makka." Dangane da tarjī' da malaman baya na mabiya Malik suka fi so, an ruwaito shi ta hanyar Abu Qudāma, kodayake Abu cUmar ya ce Abu Qudāma mai rauni ne a ganin malaman hadisi. Su kuwa mutanen Kufa sun dogara da hadisin Ibn Abī Layla, wanda ke cewa: "cAbd Allah ibn Zayd ya ga wani mutum a mafarki yana tsaye a tsakiyar wata katanga, sanye da tufafi biyu kore; ya yi kiran sallah yana maimaita sau biyu, sannan ya yi iqama yana maimaita sau biyu. Ya sanar da Manzon Allah ﷺ..."
The dual pronouncement of takblr in the beginning, in accordance with the view of the jurists of Hijaz, is related through authentic chains from Abu Mahdhura and cAbd Allah ibn Zayd al-Ansaff, as is its fourfold pronouncement related from both of them through different chains. Ah Shafi T said that c these are additions that it is obligatory to accept, as they are supported by the communication of the practice at Mecca. With respect to tarjfi that was preferred by the later followers of Malik, it is related through Abu Qudama, although Abu TJmar said that Abu Qudama is considered a weak narrator by them (the traditionists). As for the Kufis, they rely on the tradition of Ibn AbT Layla, which says “that cAbd Allah ibn Zayd saw a man in a dream who stood in the gap of a wall wearing two green garments; he made the call for prayer repeating twice, and then made the tqama, repeating twice. He informed the Messenger of Allah (God’s peace and blessings be upon him)
...game, sai Bilal ya tashi tsaye ya yi kiran sallah yana maimaita sau biyu, sannan ya yi iqama yana maimaita sau biyu.
Hadisin da al-Bukhari ya ruwaito daga Anas kawai ne, wanda ke cewa: "An umurci Bilal ya yi kiran sallah yana maimaita kalmomi sau biyu, kuma ya yi iqama a cikin kalmomi guda guda, sai dai kalmar 'sallah za ta fara', wadda za a maimaita sau biyu." Ruwayar da Muslim ya rawaito ta hanyar Abu Mahdhura kuwa tana daidai da yadda kiran sallah yake a Hijaz.
about it, after which Bilal stood up and made the call repeating twice, and then made the iqama repeating twice”. The tradition reported by al-BukharT is from the report by Anas only, which says, “Bilal was commanded to proclaim the adhan repeating tw ice r and to make i&aama in single pronouncements, except the sentence ‘prayer is about to comftience’, which is to be repeated twice”. The version recorded by Muslim through Abu Mahdhura is in accordance with the description of the adhan of Hijaz.
Saboda akwai wannan sabani game da nau'ikan kiran sallah (adhan) ne Ahmad ibn Hanbal da Dawud suka tabbatar da cewa wadannan bayanan daban-daban an shar'anta su ne a matsayin zabi, ba a matsayin wajibci na bin daya daga cikinsu ba, kuma cewa mutane suna da zabi a cikin wannan al'amari.
It was due to the existence of This conflict about the versions of the adhan that Ahmad ibn Hanbal and Dawud maintained that these differing descriptions have been prescribed by way of choice and not as an obligation to follow one of them, and that people have a choice in this matter.
Sun yi sabani game da kiran mu'adhdhin ga sallar asuba, "Sallah ta fi barci", ko a furta shi ko a'a. Yawancin malamai sun tafi a kan cewa a furta shi, yayin da wasu suka ce ba a furta shi ba, domin ba wani bangare ne na kiran sallah da aka yi a matsayin sunna ba. Al-Shafi'i ma ya tabbatar da wannan ra'ayi.
Dalilin sabanin su shi ne rashin jituwarsu a kan ko an furta shi a zamanin Manzon Allah ﷺ, ko kuma an kara shi ne a zamanin Umar.
They disagreed about the pronouncement by the mu*adhdhin for the morning prayer, “prayer is better than sleep”, whether it is to be pronounced or not. The majority maintained that it is to be pronounced, while others held that it is not to be pronounced as it is not a part of the adhan practiced as a sunna. This was upheld by al-ShaficT. The reason for their disagreement is their dispute whether it was pronounced in the days of the Prophet (God’s peace and blessings be upon him), or whether it was added during the reign of Umar.