صحيح ابن خزيمه
Sahih Ibn Khuzaymah
جماع أبواب الأذان والإقامةChapters on Adhan and Iqamah
(41) بَابُ التَّرْجِيعِ فِي الْأَذَانِ مَعَ تَثْنِيَةِ الْإِقَامَةِ،Chapter 41: Repeating the adhan phrases and doubling the iqamah, with tarji‘ (repetition)
Hadith Q377
وَهَذَا مِنْ جِنْسِ اخْتِلَافِ الْمُبَاحِ، فَمُبَاحٌ أَنْ يُؤَذِّنَ الْمُؤَذِّنُ فَيُرَجِّعَ فِي الْأَذَانِ وَيُثَنِّيَ الْإِقَامَةَ، وَمُبَاحٌ أَنْ يُثَنِّيَ الْأَذَانَ وَيُفْرِدَ الْإِقَامَةَ، إِذْ قَدْ صَحَّ كِلَا الْأَمْرَيْنِ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَمَّا تَثْنِيَةُ الْأَذَانِ وَالْإِقَامَةِ فَلَمْ يَثْبُتْ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْأَمْرُ بِهِمَا
This is of the category of permissible differences. It is permissible for the muezzin to recite the tarji‘ in the adhan and to say the iqamah in a doubled manner, and it is also permissible to say the adhan in a doubled manner and the iqamah in a single manner. Because both actions are established from the Prophet Muhammad (peace be upon him), but a doubled adhan and a doubled iqamah together are not established from the Prophet Muhammad (peace be upon him).
