Bukhari

Hadith Commentary:
The Imam of the scholars of hadith (rahimahullah) has established this chapter regarding the sunnah of single (odd) iqamah and has substantiated it with the hadith of Bilal (radi Allahu anhu).
Here, the passive form is used regarding the command to Bilal (radi Allahu anhu).
However, in some authentic chains, it is explicitly mentioned: "That the Prophet (sallallahu alayhi wa sallam) commanded Bilal to make the adhan in pairs and the iqamah single."
(Thus narrated by al-Nasa’i)
That is, the one who commanded Bilal (radi Allahu anhu) regarding the single takbir was none other than the Prophet (sallallahu alayhi wa sallam) himself.
The hadith scholar Mubarakpuri (rahimahullah) states in Tuhfat al-Ahwadhi:
"And with this, the invalidity of the statement of al-‘Ayni in Sharh al-Kanz becomes clear, for there is no proof for them in it, because the command is not mentioned, so it is possible that the one who commanded was the Prophet (sallallahu alayhi wa sallam) or someone else."
(Tuhfat al-Ahwadhi)
That is, from the detail found in Sunan al-Nasa’i, the invalidity of the statement of ‘Allamah ‘Ayni, which he wrote in Sharh al-Kanz, becomes clear—that in this hadith, it is possible that the one who commanded Bilal (radi Allahu anhu) was the Messenger of Allah (sallallahu alayhi wa sallam) or someone else.
Therefore, from this, the proof for the single takbir is not sound.
How baseless is this interpretation of ‘Allamah ‘Ayni (rahimahullah); there is no need for further clarification.
Regarding the single takbir, there are so many narrations in Ahmad, Abu Dawud, and al-Nasa’i that there is no room to gather them all here.
Mawlana Mubarakpuri (rahimahullah) states:
"Al-Hazimi said in Kitab al-I’tibar: Most of the people of knowledge are of the view that the iqamah is to be recited singly, and to this view went Sa’id ibn al-Musayyib, ‘Urwah ibn al-Zubayr, al-Zuhri, Malik ibn Anas, the scholars of Hijaz, al-Shafi’i and his companions, and to it also went ‘Umar ibn ‘Abd al-‘Aziz, Mak’hul, al-Awza’i, the scholars of al-Sham, and to it also went al-Hasan al-Basri, Muhammad ibn Sirin, Ahmad ibn Hanbal, and those who followed them from the Iraqis, and to it went Yahya ibn Yahya, Ishaq ibn Ibrahim al-Hanzali, and those who followed them from the Khurasanis, and they relied in this on the hadith of Anas. End of al-Hazimi’s words."
(Tuhfat al-Ahwadhi)
That is, Imam Hazimi has transmitted in Kitab al-I’tibar the fatwa of the majority of the scholars that saying the takbir singly in the iqamah is sunnah.
Among these scholars are those from Hijaz, Sham, Iraq, and Khurasan—all of whom are proponents of this view, whose noble names ‘Allamah Hazimi has presented.
In the end, ‘Allamah Mubarakpuri (rahimahullah) has given a most just verdict.
He states:
"And the truth is that the ahadith regarding the singularity of the iqamah are authentic, established, and decisive; they are neither abrogated nor open to interpretation. Yes, the ahadith regarding the doubling of the iqamah are also decisive, not abrogated nor open to interpretation. In my view, both the singular and the double forms are permissible, and Allah Ta’ala knows best."
(Tuhfat al-Ahwadhi, vol. 1, p. 172)
That is, the correct position is that the ahadith regarding the single takbir are authentic, established, and decisive.
They are neither abrogated nor open to interpretation. Similarly, the ahadith regarding the double takbir are also decisive and not abrogated, nor open to interpretation.
Thus, in my view, both ways of saying the takbir are permissible.
How regrettable it is:
Not our common people, but even the distinguished Hanafi gentlemen, if by chance they ever hear the single takbir somewhere, immediately become agitated, and some fanatics, declaring this single takbir invalid, have it repeated as double takbir.
Such behavior from people of knowledge is extremely blameworthy, who do not feel even a bit of their scholarly responsibility.
If seen with fairness, it is these very people who are guilty of dividing the Ummah.
They have fanned the flames of minor and subsidiary differences and laid the foundation of sectarianism in Islam.
In other words, this is what is called blind imitation (taqlid jamid).
As long as the Ummah does not forget these differences and make room in their hearts for every aspect of Islamic teachings, unity in the Ummah will be difficult.
If some sincere and responsible scholars resolve to do so, it is not difficult.
While today the entire Muslim world is caught in a struggle between life and death, it is necessary to inform both the common and the elite among Muslims how excellent mutual unity is.
All praise is due to Allah, that to this day, there will not be found any case related to an Ahl al-Hadith mosque where a Hanafi brother has recited the double takbir and there has ever been an uproar from the Ahl al-Hadith side.
On the contrary, there are many examples to the opposite.
May Allah grant Muslims sound understanding so that they unite upon the kalimah, the Qur’an, the Ka’bah, tawhid, and messengership, and strive to elevate Islam.

Hadith Commentary:
(1)
The explanation of the odd-numbered phrases of the iqamah is as follows:
(Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasul Allah, Hayya ‘ala as-salah, Hayya ‘ala al-falah, Qad qamati as-salah, Qad qamati as-salah, Allahu Akbar, Allahu Akbar, La ilaha illa Allah)
(Sunan Abi Dawud, al-Adhan, Hadith: 498)
The wisdom in pronouncing the phrases of the adhan twice and those of the iqamah once is that the adhan is intended to inform those who are not present, so the phrases are repeated multiple times so that people who are far away may be informed. Whereas the iqamah is intended only to inform those who are present, so each phrase is said once. The wisdom in saying "Qad qamati as-salah" twice in the iqamah is that the very purpose of the iqamah is to inform those present that the prayer has now been established.
The same wisdom applies to pronouncing the adhan in a loud voice and the iqamah in a lower voice.
And Allah knows best. (Fath al-Bari: 2/112)

(2)
In one narration, it is mentioned that the phrases of both the adhan and the iqamah should be said twice.
(Jami‘ at-Tirmidhi, as-Salah, Hadith: 194)
However, this narration is weak and not a valid proof.
(Da‘if at-Tirmidhi, by al-Albani, Hadith: 29)
Nevertheless, it is permissible to say the phrases of the iqamah twice, but the ahadith that mention saying them once are more authentic.
According to us, the preferred view is that if the adhan is said in the doubled form, which consists of nineteen phrases, then the takbir should also be doubled, which consists of seventeen phrases (Sunan Abi Dawud, al-Adhan, Hadith: 502).
And if the single adhan is given, as in the dream of ‘Abdullah ibn Zayd, which consists of fifteen phrases, then the iqamah should also be single, which consists of eleven phrases.
(Sunan Abi Dawud, al-Adhan, Hadith: 499)

(3)
Some scholars, in light of this narration, have taken the position that the words "illa al-iqamah" in Hadith 605 are not part of the hadith itself, but rather were mentioned by the narrator Ayyub as an explanatory addition from himself.
In support of this position, they say that the two narrators from Abu Qilabah are Ayyub and Khalid al-Khadda’, and when the latter narrates the hadith, he does not mention these words. However, this position is not based on fact, because Ma‘mar has narrated this hadith from Ayyub with a connected chain in the following words:
Bilal (radi Allahu anhu) would say the phrases of the adhan twice and those of the iqamah once, except for "Qad qamati as-salah," which he would say twice. Likewise, ‘Allamah Isma‘ili (rahimahullah) has narrated this hadith with the same chain in these words:
Bilal (radi Allahu anhu) would say the words "Qad qamati as-salah" twice.
The real point is that the words mentioned in the hadith are part of the hadith itself.
Yes, if there is some indication or evidence, then they can be considered an addition or interpolation, but in this case, there is no indication that the words "illa al-iqamah" should be considered interpolated.
The supporting argument is also not correct, because although Khalid al-Khadda’ does not mention these words from Abu Qilabah, when Ayyub narrates from him, he does mention them, and according to the principles of the hadith scholars, the addition of a trustworthy narrator, as long as he is not contradicting someone more trustworthy or other trustworthy narrators, is accepted.
(Fath al-Bari: 2/110)

Benefits:

➊ The wisdom mentioned in saying the adhan (call to prayer) twice for each phrase and the iqamah (second call) once for each phrase is that the adhan is for those who are far away, while the iqamah is for those present. Therefore, the adhan is pronounced twice for each phrase, from a high place, with pauses, and the iqamah is said once for each phrase, quickly. And in the iqamah, «قَدْ قَامَتِ الصَّلَاةُ» is said twice because the main purpose of the iqamah is precisely this.

➋ Some people, upon hearing the name of the Prophet (sallallahu alayhi wa sallam) in the adhan and iqamah, kiss their thumbs and touch them to their eyes. This act is an explicit innovation (bid‘ah); it is not established by any evidence from the Qur’an or Sunnah. Only fabricated narrations are used in an attempt to prove it.

Hadith Commentary:
(1) (The adhan is in pairs, in pairs)
In this, the second “in pairs” is for emphasis of the first word, because the objective is fulfilled by saying this word once.
The chapter heading established by Imam al-Bukhari rahimahullah, “The adhan is in pairs, in pairs,” is derived from a hadith which Abu Dawud al-Tayalisi rahimahullah has mentioned in his Musnad.
This narration is also found in Sunan Abi Dawud and Sunan al-Nasa’i, which Imam Ibn Khuzaymah rahimahullah has declared authentic, but in it the wording is (the adhan is twice, twice).
(Fath al-Bari: 2/109)
By “adhan in two times” is meant that “Allahu Akbar, Allahu Akbar” is said once, then “Allahu Akbar, Allahu Akbar” is said a second time, but the final phrase “La ilaha illa Allah” is said only once.
The wording of the adhan as narrated from Abdullah ibn Zayd radi Allahu anhu is as follows:
(Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasul Allah, Ashhadu anna Muhammadan Rasul Allah, Hayya ‘ala al-salah, Hayya ‘ala al-salah, Hayya ‘ala al-falah, Hayya ‘ala al-falah, Allahu Akbar, Allahu Akbar, La ilaha illa Allah)
(Sunan Abi Dawud, al-Adhan, Hadith: 499) (2)
These are fifteen phrases of the adhan, which Imam al-Bukhari rahimahullah has adopted, but according to Imam al-Shafi’i rahimahullah, the adhan consists of nineteen phrases.
He has adopted the adhan of Abu Mahdhurah radi Allahu anhu, in which the testimony of faith (shahadah) is first recited twice in a low voice, then twice in a loud voice.
In terminology, this is called tarji‘, meaning that some phrases are repeated.
The Hanafis have rejected this adhan of tarji‘ or have interpreted it in a far-fetched manner, even though Abu Mahdhurah radi Allahu anhu continued to give this adhan in Masjid al-Haram throughout his life.
Even in the time of Imam al-Shafi’i rahimahullah, the adhan with tarji‘ was called in Makkah al-Mukarramah.
The wording of the adhan as narrated from Abu Mahdhurah radi Allahu anhu is as follows:
(Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar, Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasul Allah, Ashhadu anna Muhammadan Rasul Allah, Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasul Allah, Ashhadu anna Muhammadan Rasul Allah, Hayya ‘ala al-salah, Hayya ‘ala al-salah, Hayya ‘ala al-falah, Hayya ‘ala al-falah, Allahu Akbar, Allahu Akbar, La ilaha illa Allah) (Sunan Abi Dawud, al-Adhan, Hadith: 500)

How many times should the words of the Iqamah be recited?
«ثُمَّ تَشْرَعُ الْإِقَامَةُ عَلَى الصِّفَةِ الْوَارِدَةِ»
Then (after a short interval from the adhan) the Iqamah should be recited in the prescribed and transmitted manner.

➊ It is narrated from Anas radi Allahu anhu that «امر بلال أن يشفع الأذان ويوتر الإقامة إلا الإقامة» “Bilal radi Allahu anhu was commanded to say the words of the adhan twice each, and in the Iqamah, all the words except for ‘«قد قامت الصلاة»’ should be said once each.”
[بخاري 605، كتاب الاذان: باب الاذان مثنى، مسلم 378، أبو داود 508، ترمذي 193، ابن ماجة 730، أحمد 103/3، دارمي 270/1]

➋ In the hadith narrated from Abdullah bin Zayd radi Allahu anhu regarding the beginning of the adhan, it is also mentioned that the words of the Iqamah should be said once each. [صحيح: صحيح أبو داود 469، كتاب الصلاة: باب كيف الاذان، ابن ماجة 706، ابن الجارود 158، دار قطني 241/1]

(Majority, Shafi‘i rahimahullah, Ahmad rahimahullah) Except for “«قد قامت الصلاة»”, the words of the Iqamah should be said once each.

(Khatabi rahimahullah) states that in the Haramain, Hijaz, Sham, Yemen, Egypt, Maghrib, and other distant Islamic lands, the practice is to say the words of the Iqamah once each. This is also the view of Umar radi Allahu anhu, Ibn Umar radi Allahu anhuma, Anas radi Allahu anhu, Imam Hasan al-Basri, Imam al-Zuhri, Sa‘id bin al-Musayyib, Umar bin Abd al-Aziz, Imam Awza‘i, Imam Ahmad, Imam Ishaq, Imam Abu Thawr, Imam Yahya bin Yahya, Imam Dawud, and Imam Ibn al-Mundhir rahimahumullah ajma‘in.

(Hanafis) The words of the Iqamah are to be said doubly, like the adhan.

(Ibn Hazm rahimahullah) The double Iqamah has been abrogated by the hadith of Anas radi Allahu anhu.
[شرح المهذب 103/3، فتح الوهاب للشيخ زكريا 34/1، بدائع الصنائع 148/1، المبسوط 129/1، الخرشي 22931، بداية المجتهد 82/1، المحلى بالآثار 185/2-194]

The evidence for those who say the Iqamah like the adhan is this hadith: «كان آذان رسول الـلـه شـفـعـا فى الآذان والإقامة» “The words of the Messenger of Allah sallallahu alayhi wa sallam in the adhan and Iqamah used to be doubled.” But this hadith is weak and not a valid proof.
[ضعيف: ضعيف ترمذي 29، كتاب الصلاة: باب ما جاء أن الإقامة مثنى، ابن خزيمة 380]

(Preferred) Both ways are permissible, but the ahadith in which the words are said once each are more authentic.

(Ahmad rahimahullah, Ishaq rahimahullah, Dawud rahimahullah, Tabari rahimahullah) Both ways are established from the Prophet sallallahu alayhi wa sallam, so there is a choice between the two.
[التمهيد 245/4]

(Shawkani rahimahullah) Both ways are permissible and established. [نيل الأوطار 507/1]

(Abd al-Rahman Mubarakpuri rahimahullah) holds this view. [تحفة الأحوذى 609/1]

(Amir San‘ani rahimahullah) Both ways are Sunnah. [سبل السلام 254/1]

(Siddiq Hasan Khan rahimahullah) This is what is prevalent. [الروضة الندية 222/1]

Hadith Commentary: Benefits and Issues: Regarding the words of the iqamah (tashahhud), the majority of scholars, Imam Shafi'i rahimahullah, Imam Ahmad rahimahullah, and the hadith scholars hold the view that the words of the iqamah are eleven:

اللَّهُ أَكْبَرُ,
اللَّهُ أَكْبَرُ,
أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ,
أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ,
حَيَّ عَلَى الصَّلاةِ,
حَيَّ عَلَى الْفَلاحِ,
قَدْ قَامَتْ الصَّلَاةُ,
قَدْ قَامَتْ الصَّلَاةُ,
اللَّهُ أَكْبَرُ,
اللَّهُ أَكْبَرُ,
لا إِلَهَ إِلا اللَّهُ

According to Imam Malik rahimahullah, the words of the iqamah are ten, because he considers "قَدْ قَامَتْ الصَّلَاةُ" (Qad qāmat al-salāh) to be recited only once. According to Imam Abu Hanifah rahimahullah, the iqamah is just like the adhan, with the addition of "قَدْ قَامَتْ الصَّلَاةُ" being recited twice. Therefore, the words of the iqamah are seventeen, and Imam Nawawi rahimahullah has declared this to be an anomalous (shadh) opinion.

Hadith Commentary: Benefits and Issues: In this hadith, extreme brevity has been employed because the audience was already aware of the full details of the incident. This command was given to Bilal after the dream of Abdullah bin Zayd bin Abd Rabbih radi Allahu anhu, and in all the narrations of Anas radi Allahu anhu, it has been ordered to say the words of the adhan twice each, and in the iqamah once each. The Ahl al-Hadith act upon this.

628. Commentary:

➊ These narrations indicate that most of the phrases of the iqamah are single, one by one. However, the Hanafis keep the adhan and iqamah equal, that is, with double phrases, and consider this necessary, meaning they do not deem a single-phrased iqamah sufficient. Although these narrations are extremely authentic, they make far-fetched interpretations of them, saying that here the mention is of breaths, i.e., the phrases of the adhan should be pronounced in two breaths and the phrases of the iqamah in one breath. But this interpretation becomes invalid when "qad qamatis-salah" is made an exception. If it were a matter of breaths, there would be no need for this exception, because these are pronounced in a single breath.

➋ Most of the phrases of the adhan are doubled, but not all; for example, at the end "la ilaha illallah" is said once, and at the beginning "Allahu Akbar" is said four times, but they are said in pairs. Similarly, most of the phrases of the iqamah are single, except at the beginning where "Allahu Akbar" is said twice, but they are said together. For further details, see the introduction of this book.

➊ Lexical Explanation:
«أُمِرَ» is in the passive voice. In this, the one issuing the command is the Prophet Muhammad (sallallahu alayhi wa sallam) himself. This is explicitly mentioned in Sunan al-Nasa’i.
➋ «أَنْ يَشْفَعَ الْآذَانَ» means to pronounce each phrase twice.
➌ «وَيُوتِرَ الْإِقَامَةَ» means to say each phrase once in the iqamah.
➍ «إِلَّا الْإِقَامَةَ» means except in the iqamah, that is, «قَدْ قَامَتِ الصَّلّاةُ», it should be said twice.
➎ «وَلَمْ يَذْكُرْ مُسْلِمٌ الْإِسْتِثْنَاءَ» and Muslim has not transmitted the phrase of exception, i.e., «إِلَّا الْإِقَامَةَ».

Explanation:
The leader of the scholars of hadith, Imam al-Bukhari rahimahullah, after establishing the Book of Adhan, began the chapter on the beginning of the Adhan with two sacred verses from the Noble Qur’an. The purpose of this is to show that the virtue of the Adhan is established from the Noble Qur’an, and it is also an indication that the beginning of the Adhan took place in Madinah, because both of the surahs from which the verses have been quoted—Surah al-Ma’idah and Surah al-Jumu‘ah—were revealed in Madinah.

Regarding the details of the Adhan, Mawlana ‘Ubaydullah rahimahullah says:
«وهوفي اللغة الاعلام وفي الشرع الاعلام بوقت الصلوٰة بالفاظ مخصوصة»
That is, in the language (of Arabic), Adhan means to inform, and in the Shari‘ah, it means to inform of the times of prayer with specific words.

After the migration, when the Prophet’s Mosque was built in Madinah Munawwarah, it was considered how Muslims should be informed of the prayer at its appointed time. Thus, the customary methods of the Jews, Christians, and Magians were brought to attention, which they used in their places of worship to call people. In Islam, all these things were disliked, such as using a bell or clapper to call to the worship of Allah, or lighting a fire to give notice. While this issue was being considered, a Companion, ‘Abdullah ibn Zayd al-Ansari al-Khazraji radi Allahu anhu, saw in a dream that a person was teaching him the words of the customary Adhan to inform of the prayer times. The next morning, he came to present this dream to the Messenger of Allah sallallahu alayhi wa sallam, and it was seen that ‘Umar ibn al-Khattab radi Allahu anhu was also running to come, and he too swore that in his dream he had been taught exactly the same words. The Messenger of Allah sallallahu alayhi wa sallam, upon hearing these statements, was pleased and said that these dreams are absolutely true. Now, this very method was established. This incident of the dream occurred in the very first year after the construction of the Prophet’s Mosque, as Hafiz has mentioned in Tahdhib al-Tahdhib, that the Prophet sallallahu alayhi wa sallam said to ‘Abdullah ibn Zayd radi Allahu anhu: “Teach these words to Bilal, for his voice is very loud.”

In this hadith, and in several other ahadith, it is mentioned that the words of the takbir (iqamah) are to be said once each.
‘Allamah Shawkani rahimahullah says:
«قال الخطابي مذهب جمهور العلماء والذي جري به العمل فى الحرمين والحجاز والشام واليمن ومصر و المغرب الي اقصي بلاد الاسلام ان الاقامة فرادي» [نيل]
That is, Imam Khattabi said that the majority of scholars have given the fatwa that the takbir of the iqamah should be said singly. In the Haramain, Hijaz, Sham, Yemen, Egypt, and in all the distant lands of the Islamic world to the west, the practice is that the takbir of the iqamah is said singly.

Although it is permissible to say all the words of the takbir in the iqamah twice each, as in the Adhan, the preferred way is that the takbir of the iqamah be said singly. However, our Hanafi brothers not only reject this, but upon hearing the single takbir, most of them are startled and have the takbir repeated according to their method. How wrong is this attitude, that so much aversion is shown to a permissible matter upon which the Islamic world acts! Some Hanafi scholars have declared the hadith of the single takbir to be abrogated, and have resorted to various weak interpretations.

The great shaykh and eminent hadith scholar, ‘Allamah ‘Abd al-Rahman Mubarakpuri rahimahullah, says:
«والحق ان احاديث افراد الاقامة صحيحة ثابتة محكمة ليست بمنسوخة ولابمؤلة۔» [تحفة الاحوذي]
That is, the truth is that the ahadith of the single takbir are authentic and established, so strong that they are neither abrogated nor open to interpretation. Likewise, the ahadith of saying the takbir twice are also firm. Thus, in my view, saying the takbir singly is permissible, and saying it doubly is also permissible. At the time of the single takbir, the words «قد قامت الصلوٰة قد قامت الصلوٰة» should be said twice, as is mentioned in the narrations.

‘Allamah Shawkani rahimahullah says:
«وهو مع قلة الفاظه مشتمل على مسائل العقائد كما بين ذلك الحافظ فى الفتح نقلا عن القرطبي۔»
That is, although the words in the Adhan are few, many matters of creed are included in it, as Hafiz has quoted from Qurtubi in Fath al-Bari. The summary of which is: “Despite the brevity of the words of the Adhan, it contains the fundamental beliefs and symbols of the religion. The very first word «الله اكبر» indicates that Allah Ta‘ala exists and is the Greatest; this word points to the greatness and majesty of Allah Ta‘ala. «اشهد ان لا اله الا الله» in itself is a creed and a part of the testimony of faith. This word shows that Allah Ta‘ala is alone and unique, and He alone is worthy of worship. The second part of the testimony of faith is «اشهدان محمدارسول الله», by which the messengership and prophethood of Muhammad sallallahu alayhi wa sallam is testified to. «حي على الصلوٰة» is a call to the one who has testified to the oneness of Allah and the messengership of Muhammad sallallahu alayhi wa sallam, that he should come to prayer, for the prayer is being established. The one who conveyed this prayer and demonstrated its methods by word and deed was the Messenger of Allah sallallahu alayhi wa sallam himself. Therefore, immediately after the testimony to his messengership, the invitation to prayer is given. And if the prayer is performed by you, and you complete it fully, then this is a guarantee that you have attained ‘success’ (falah). «حي على الفلاح» means come to prayer! Here you are given the guarantee of falah, that is, everlasting life and the life of the Hereafter; come, come quickly. That there is none worthy of worship except Allah. In the shade of His greatness and majesty, you will find refuge from the evils and calamities of this world and the Hereafter. The First is Allah and the Last is Allah. The Creator of all, the Unique Owner and the One worthy of worship—so what guarantee can be greater than the guarantee given by Him? «الله اكبر، الله اكبر، لااله الا الله». [تفہیم البخاری]

Hadith Commentary:
The Commander of the Hadith Scholars, Imam Bukhari rahimahullah, after establishing the Book of Adhan, began the chapter on the beginning of the Adhan with two sacred verses from the Noble Qur’an. The purpose of this is to show that the virtue of the Adhan is established from the Noble Qur’an, and also to indicate that the initiation of the Adhan took place in Madinah, because both of the Surahs from which the verses are quoted—Surah al-Ma’idah and Surah al-Jumu‘ah—were revealed in Madinah.

Regarding the details of the Adhan, Hazrat Mawlana Ubaidullah rahimahullah says:
“Wahuwa fil-lughati al-i‘lam wa fi al-shar‘i al-i‘lam bi-waqti al-salah bi-alfaz makhsusah.”
“That is, in language, Adhan means to inform, and in the Shari‘ah, it means to inform of the times of prayer with specific words.”

After the migration, when the Prophet’s Mosque was built in Madinah Munawwarah, it was considered how Muslims should be informed of the prayer times at their appointed times.
Accordingly, the prevalent methods of the Jews, Christians, and Magians were brought to attention—
the ways they used to call people to their places of worship.
All these things were disliked in Islam, that bells or clappers should be used to call to the worship of Allah,
or that a fire should be lit to give the notification.
While this issue was under consideration, a Companion, Abdullah bin Zayd al-Ansari al-Khazraji radi Allahu anhu, saw in a dream that a person was teaching him the words of the established Adhan to inform of the prayer times.
He came in the morning to present this dream to the Prophet sallallahu alayhi wa sallam, and it was found that Umar bin Khattab radi Allahu anhu was also coming hurriedly,
and he too swore that in his dream he had been taught exactly the same words.
The Prophet sallallahu alayhi wa sallam, upon hearing these statements, was pleased
and said that these dreams are absolutely true.
Thus, this method was established.
This incident of the dream occurred in the very first year after the construction of the Prophet’s Mosque.
As Hafiz has stated in Tahdhib al-Tahdhib, the Prophet sallallahu alayhi wa sallam said to Abdullah bin Zayd radi Allahu anhu, “Teach these words to Bilal radi Allahu anhu, for his voice is very loud.”

In this hadith, and in several other ahadith, it is mentioned that the words of the Takbir (Iqamah)
are to be pronounced once each.
Allamah Shawkani rahimahullah says:
“Qal al-Khattabi:
Madhhab jumhur al-‘ulama’ wa alladhi jara bihi al-‘amal fi al-haramayn wa al-Hijaz wa al-Sham wa al-Yaman wa Misr wa al-Maghrib ila aqsa bilad al-Islam anna al-iqamah farda.” (Nayl)
“That is, Imam Khattabi said that the consensus of the majority of scholars is that the Takbir of the Iqamah is to be said singly.
In the Haramain, Hijaz, Sham, Yemen, Egypt, and in all the far-flung Islamic lands of the West, the established practice is that the Takbir of the Iqamah is said singly.
Although it is also permissible to say all the words of the Takbir in the Iqamah twice, as in the Adhan,
the preference is for the Takbir of the Iqamah to be said singly.”

However, our Hanafi brothers not only reject this, but upon hearing the single Takbir, most of them are startled and have the Takbir repeated according to their own method.
How wrong is this attitude, that so much aversion is shown to a permissible matter upon which the entire Islamic world acts!
Some Hanafi scholars have declared the hadith of the single Takbir to be abrogated,
and have resorted to various weak interpretations.
Hazrat al-Shaykh al-Kabir wa al-Muhaddith al-Jalil Allamah Abdur Rahman Mubarakpuri rahimahullah says:
“Wal-haqq anna ahadith ifrad al-iqamah sahihah thabitah muhkamah laysat bimasukhah wa la bimu’awwalah.” (Tuhfat al-Ahwadhi)
“That is, the truth is that the ahadith regarding the single Takbir are authentic and established.
They are so strong that they are neither abrogated nor open to interpretation.”

Similarly, the ahadith regarding saying the Takbir twice are also firm.
Thus, in my view, saying the Takbir singly is permissible, and saying it doubly is also permissible.
At the time of the single Takbir, the words “Qad qamati al-salah, qad qamati al-salah” must be said twice, as is mentioned in the narrations.

Hazrat Allamah Shawkani rahimahullah says:
“Wahuwa ma‘a qillat alfazihi mushtamil ‘ala masail al-‘aqa’id kama bayyana dhalika al-Hafiz fi al-Fath naqlan ‘an al-Qurtubi.”
“That is, although the words of the Adhan are few, it contains many matters of creed, as Hafiz has quoted from Qurtubi in Fath al-Bari.”

The summary of which is:
“The words of the Adhan, despite being few, encompass the fundamental beliefs and symbols of the religion.
The very first word, ‘Allahu Akbar,’ indicates that Allah Ta‘ala exists and is the Greatest; this word signifies the greatness and majesty of Allah Ta‘ala.
‘Ashhadu an la ilaha illa Allah’ is itself a creed and a part of the testimony of faith.
This word shows that Allah Ta‘ala is alone and unique,
and He alone is worthy of worship.
The second part of the testimony is ‘Ashhadu anna Muhammadan Rasul Allah,’
by which the Prophethood and Messengership of Muhammad sallallahu alayhi wa sallam is testified.
‘Hayya ‘ala al-salah’ is a call, that whoever has testified to the Oneness of Allah and the Messengership of Muhammad sallallahu alayhi wa sallam should come to prayer, for the prayer is being established.
The one who conveyed this prayer and demonstrated its methods by his words and actions was the Messenger of Allah sallallahu alayhi wa sallam himself.
Therefore, immediately after the testimony to his Messengership, the invitation to prayer is given.
And if you have performed the prayer as the Prophet sallallahu alayhi wa sallam did, and have completed it fully, then this is a guarantee that you have attained ‘success’ (falah).
‘Hayya ‘ala al-falah’—Come to prayer! Here you are given the guarantee of success, that is, eternal life and the life of the Hereafter. Come, come, for there is none worthy of worship except Allah.
In the shade of His greatness and majesty, you will find protection from the evils and calamities of this world and the Hereafter.
The First is Allah and the Last is Allah.
The Creator of all, the Unique Owner and the One worthy of worship—so what guarantee can be greater than the guarantee given by Him?
Allahu Akbar, Allahu Akbar, la ilaha illa Allah.”
(Tafhim al-Bukhari)

Hadith Commentary:
(1)
The aforementioned narration is very concise; thus, in another narration it is mentioned that when the Muslims increased in number, they passed a proposal to appoint a sign for the time of prayer, so that people would know when the time for prayer had arrived. Some suggested lighting a fire, and some suggested ringing a bell.
(Sahih al-Bukhari, al-Adhan, Hadith: 606)
There is even more detail in another narration: when people suggested ringing a bell, the Messenger of Allah (sallallahu alayhi wa sallam) said,
“This is used by the Christians.”
Then the blowing of a horn was mentioned, and he said,
“This is the sign of the Jews.”
People said,
“A fire could be lit on a high place,” so he said,
“This is the emblem of the Magians.”
(Fath al-Bari: 2/105–106)
In one narration, the raising of a flag at the time of prayer is also mentioned.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) was quite concerned about this matter, and seeing his concern, Abdullah bin Zayd bin Abd Rabbah (radi Allahu anhu) also became very worried. So Allah, the Exalted, granted him the honor of seeing a dream regarding the adhan (call to prayer).
Since he was ill, it was suggested that Bilal (radi Allahu anhu) should be appointed to give the adhan, and Abdullah bin Zayd (radi Allahu anhu) should teach him the words of the adhan, and Bilal should announce it in a loud voice.
(Sunan Abi Dawud, al-Adhan, Hadith: 498)

Benefit:

Statement of Imam Bukhari before Hadith 603

«وقوله عز وجل: وإذا ناديتم إلى الصلاة اتخذوها هزوا ولعبا ذلك بانهم قوم لا يعقلون سورة المائدة آية 58 وقوله: إذا نودي للصلاة من يوم الجمعة سورة الجمعة آية 9.»

And the clarification of Allah the Exalted’s statement: “And when you call to prayer, they take it as mockery and play. That is because they are a people who do not understand.” And Allah the Exalted’s statement: “When the call is made for prayer on the day of Jumu‘ah (Friday), then hasten to the remembrance of Allah.”

By bringing these two verses, Imam Bukhari rahimahullah has established that the origin of the adhan (call to prayer) is proven from the Qur’an, and that the adhan began in Madinah, because both Surah al-Ma’idah and Surah al-Jumu‘ah were revealed in Madinah. And the correct view is that the adhan started in the first or second year after the Hijrah.