Para fuqaha berselisih pendapat tentang azan, dan terdapat empat gambaran yang terkenal. Yang pertama menetapkan takbir diucapkan dua kali, syahadat diucapkan empat kali, dan lafaz-lafaz selebihnya diucapkan dua kali. Ini adalah pendapat fuqaha Madinah, Malik dan yang lain. Pengikut Malik kemudian yang lebih memilih tarjī', yang mewajibkan syahadat diucapkan dua kali dengan suara perlahan diikuti dengan pengucapannya dua kali dengan suara yang lebih nyaring.
Yang kedua ialah azan versi Makkah, yang dipegang oleh al-Shafi'i. Ia mewajibkan takbir pertama diucapkan empat kali dan dua syahadah (kalimat syahadat), serta lafaz-lafaz selebihnya azan diucapkan dua kali. Gambaran yang ketiga ialah gambaran azan ahli Kufah. Ia melibatkan takbir pertama diucapkan empat kali dan lafaz-lafaz selebihnya azan diucapkan dua kali. Ini adalah pendapat Abu Hanifah.
Gambaran yang keempat ialah azan ahli Basrah. Ia mewajibkan takbir pertama diucapkan empat kali, syahadat, hayya 'ala al-salah, dan hayya 'ala al-falah masing-masing diucapkan tiga kali. Muazin memulakan dengan ashhadu an la ilaha illallah sehingga sampai kepada hayya 'ala al-falah, kemudian dia mengulanginya kali kedua, maksudnya empat ayat tersebut, satu demi satu, dan kemudian mengulanginya kali ketiga. Ini adalah pendapat al-Hasan al-Basri dan 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
Sebab bagi perbezaan antara empat huraian ini ialah pertentangan riwayat-riwayat dan sampainya amalan yang berbeza kepada para fuqaha. Para fuqaha Madinah berhujah bagi pandangan mereka berdasarkan amalan berterusan yang berlaku di Madinah. Begitu juga dengan penduduk Makkah, yang berhujah berdasarkan amalan yang sampai kepada mereka, demikian juga penduduk Kufah dan Basrah. Setiap kumpulan mempunyai riwayat-riwayat yang menyokong pandangan mereka.
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.
Takbir pada permulaan dengan dua kali lafaz, menurut pandangan para fuqaha Hijaz, diriwayatkan melalui rangkaian sanad yang sahih daripada Abu Mahdhurah dan cAbdullah bin Zayd al-Ansari, begitu juga lafaz empat kali yang diriwayatkan daripada kedua-duanya melalui rangkaian sanad yang berbeza. Asy-Syafi'i berkata: "Ini adalah tambahan yang wajib diterima, kerana ia disokong oleh periwayatan amalan penduduk Makkah." Adapun tarjf' yang dipilih oleh pengikut Malik yang terkemudian, ia diriwayatkan melalui Abu Qudamah, walaupun Abu cUmar berkata bahawa Abu Qudamah dianggap sebagai perawi yang lemah oleh ahli hadis. Adapun penduduk Kufah, mereka berpegang kepada riwayat Ibnu Abi Laila yang menyatakan bahawa "cAbdullah bin Zayd melihat dalam mimpi seorang lelaki yang berdiri di celah dinding, memakai dua helai pakaian hijau; lelaki itu melaungkan azan dengan mengulang dua kali, kemudian melaungkan iqamah dengan mengulang dua kali. Dia memaklumkan kepada Rasulullah 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)
...mengenainya, selepas itu Bilal bangun dan melaungkan azan dengan mengulang dua kali, kemudian dia melaungkan iqamah dengan mengulang dua kali". Riwayat yang dikeluarkan oleh al-Bukhari hanya daripada riwayat Anas, yang menyatakan, "Bilal diperintahkan untuk melaungkan azan dengan mengulang dua kali dan melaungkan iqamah dengan sebutan tunggal, kecuali ungkapan 'qad qamatis-salah' (sesungguhnya solat akan didirikan), yang diulang dua kali". Versi yang dicatat oleh Muslim melalui Abu Mahdhurah adalah selaras dengan gambaran azan penduduk 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.
Disebabkan adanya perbezaan mengenai versi-versi azan inilah Ahmad bin Hanbal dan Dawud berpendapat bahawa gambaran-gambaran yang berbeza ini disyariatkan secara pilihan, bukan sebagai kewajipan untuk mengikuti salah satu daripadanya, dan bahawa manusia mempunyai pilihan dalam perkara ini.
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.
Mereka berselisih pendapat mengenai lafaz muazzin untuk solat Subuh, "solat itu lebih baik daripada tidur", sama ada ia patut dilafazkan atau tidak. Majoriti berpendapat bahawa ia perlu dilafazkan, manakala yang lain berpendapat bahawa ia tidak perlu dilafazkan kerana ia bukan sebahagian daripada azan yang diamalkan sebagai sunnah. Pendapat ini dipegang oleh al-Shafi'i.
Punca perselisihan mereka ialah perbezaan pendapat sama ada ia dilafazkan pada zaman Nabi ﷺ, atau sama ada ia ditambah pada zaman pemerintahan 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.