Sahih Ibn Khuzaymah

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).

It is narrated from Sayyiduna Abu Mahdhurah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) ordered about twenty men to call the adhan. They gave the adhan, and the Prophet (peace and blessings be upon him) liked the voice of Sayyiduna Abu Mahdhurah (may Allah be pleased with him), so he taught him the adhan: « اللهُ أَكْبَرُ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ، اللهُ أَكْبَرُ » "Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest" « أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، » "I bear witness that there is no deity worthy of worship except Allah, I bear witness that there is no deity worthy of worship except Allah" « أَشْهَدُ أَنْ مُحَمَّدٌ رَسُولُ ٱللَّٰه ، أَشْهَدُ أَنْ مُحَمَّدٌ رَسُولُ ٱللَّٰه » "I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah" « حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الصَّلَاةِ » "Come to prayer, come to prayer" « حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ » "Come to success, come to success" « اللهُ أَكْبَرُ، اللهُ أَكْبَرُ » (Allah is the Greatest, Allah is the Greatest) « لَا إِلَهَ إِلَّا اللهُ » "There is no deity worthy of worship except Allah" and the Prophet (peace and blessings be upon him) taught him to say the iqamah in a doubled manner.

It is narrated from Sayyiduna Abu Mahdhurah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) made him sit down and taught him the words of the adhan one by one. Bishr says that (my teacher) Ibrahim told me that it is just like our adhan. So I requested him to repeat (that adhan) for me, so he said: « اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ » (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest) « أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ » (I bear witness that there is no deity worthy of worship except Allah, I bear witness that there is no deity worthy of worship except Allah) « أَشْهَدُ أَنْ مُحَمَّدٌ رَسُولُ ٱللَّٰه ، أَشْهَدُ أَنْ مُحَمَّدٌ رَسُولُ ٱللَّٰه » (I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah) « حَيَّ عَلَى الصَّلَاةِ، حَيَّ عَلَى الصَّلَاةِ » (Come to prayer, come to prayer) « حَيَّ عَلَى الْفَلَاحِ، حَيَّ عَلَى الْفَلَاحِ » (Come to success, come to success) « اللهُ أَكْبَرُ، اللهُ أَكْبَرُ » "Allah is the Greatest, Allah is the Greatest" « لَا إِلَهَ إِلَّا اللهُ » "There is no deity worthy of worship except Allah." Imam Abu Bakr (may Allah have mercy on him) says that Abdul Aziz bin Abdul Malik did not hear this hadith from Sayyiduna Abu Mahdhurah (may Allah be pleased with him), rather he narrated this hadith from Sayyiduna Abu Mahdhurah (may Allah be pleased with him) through Abdullah bin Muhairiz.

Hazrat Abdullah bin Muhairiz, who was raised in the care of Sayyiduna Abu Mahdhurah bin Mu'ayr (may Allah be pleased with him), when Sayyiduna Abu Mahdhurah (may Allah be pleased with him) prepared him to depart for Syria, he says: I said, "I am going towards Syria and indeed I will be asked about your Adhan." Then he narrated the complete hadith. However, Bundar in his narration started from the beginning of the Adhan and said that the Messenger of Allah (peace and blessings be upon him) himself taught me the Adhan, so he said: Say « اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ » then the rest of the Adhan was narrated similar to the narration of Mak'hool from Ibn Muhairiz, and the mention of Iqamah was not included, and before and after the mention of Adhan, many additions have been mentioned in the hadith. Duraqi says that at the beginning of the Adhan, it was said « اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ » (i.e., it was said twice). The rest of the hadith is like the narration of Bundar. Likewise, Ruh, in his chain, narrated from Sayyiduna Abu Mahdhurah (may Allah be pleased with him) that at the beginning of the Adhan, « اللهُ أَكْبَرُ ، اللهُ أَكْبَرُ » was narrated twice, not four times. I have mentioned this in the chapter of Tathweeb in the Fajr Adhan. And when Abu Asim and Abdur Razzaq narrated from Ibn Jurayj, both narrated at the beginning of the Adhan « اللهُ أَكْبَرُ، اللهُ أَكْبَرُ » (i.e., narrated four times). Imam Abu Bakr (may Allah have mercy on him) says that the hadith of Ibn Abi Mahdhurah is authentic in terms of transmission, because this narration was heard by Ibn Muhammad bin Abdullah bin Zayd from his father, and Muhammad bin Ishaq heard this narration from Muhammad bin Ibrahim bin Harith Taymi, and he is not among those narrators from whom Muhammad bin Ishaq has committed tadlis. And the narration of Sayyiduna Anas (may Allah be pleased with him), which Abu Qilabah narrates from Ayyub and Khalid, there is no doubt about its authenticity. And we have already stated the evidence that the one who ordered (Sayyiduna Bilal (may Allah be pleased with him) to say the double Adhan and single Iqamah) is the Prophet Muhammad (peace and blessings be upon him) himself. However, the Iraqis have narrated from Sayyiduna Abdullah bin Zayd (may Allah be pleased with him), and that too is authentic in terms of transmission. And they have mixed up the chains from which they narrate from Sayyiduna Abdullah bin Zayd (may Allah be pleased with him) about repeating both the Adhan and Iqamah. Thus, A'mash narrated from Amr bin Murrah, and he from Abdur Rahman bin Abi Layla, who says: The companions of Muhammad (peace and blessings be upon him) told us that when Abdullah bin Zayd (may Allah be pleased with him) saw the Adhan, he came to the Prophet (peace and blessings be upon him) and informed him of it, so the Prophet (peace and blessings be upon him) said: "Teach it to Bilal." Thus, Sayyiduna Bilal (may Allah be pleased with him) stood up and said the double Adhan and also said the words of Iqamah twice each. And (between the Adhan and Iqamah) he sat down once.

The Imam has mentioned the chains of narration from his teachers Salam bin Junadah and Hasan bin Qaza’ah.

Imam Sahib has narrated from his teachers Ziyad bin Ayyub and Hasan bin Yunus, with the chain of narration from Sayyiduna Mu'adh (may Allah be pleased with him).

Husayn bin Abdur Rahman narrated it as mursal from Ibn Abi Layla. He did not mention the name of Sayyiduna Abdullah bin Zayd or Sayyiduna Mu'adh, may Allah be pleased with them both, nor did he narrate it from any other companion of the Prophet (peace be upon him), but rather said: When Abdullah bin Zayd (may Allah be pleased with him) saw the adhan (in a dream), the Messenger of Allah (peace be upon him) said to him... And Sufyan al-Thawri narrated this from Husayn and Amr bin Murrah from Abdur Rahman bin Abi Layla, but did not mention the name of Sayyiduna Mu'adh or Abdullah bin Zayd, may Allah be pleased with them both, nor did he say « حدثنا اصحابنا يا حدثنا اصحاب محمد », but narrated it as mursal. And the Imam narrates from his teacher Muhammad bin Yahya with his chain that Abdur Rahman bin Abi Layla said: The issue of the adhan concerned the Prophet (peace be upon him). Then he narrated the rest of the hadith. The Imam says: I heard Muhammad bin Yahya say that Ibn Abi Layla did not meet Sayyiduna Abdullah bin Zayd, may Allah be pleased with him. Whereas, when Shareek narrated this hadith from Husayn, he said: Abdur Rahman bin Abi Layla from Abdullah bin Zayd (i.e., he narrated it as connected, even though Ibn Abi Layla did not meet Sayyiduna Abdullah). Then he narrated the rest of the hadith. Imam Shu'bah narrated it from Amr bin Murrah from Abdur Rahman bin Abi Layla, but he did not mention the name of Sayyiduna Mu'adh or Abdullah bin Zayd (i.e., he narrated it as mursal) and said: « حدثنا اصحابنا » "Our companions narrated the hadith to us." But he did not mention the name of any of them.

Abdur Rahman bin Abi Laila narrates that there were three changes in the prayer and the fasts also went through three changes. So our companions narrated to us that the Messenger of Allah (peace be upon him) said: "I liked the idea that the prayer of the believers or the Muslims should be one, to the extent that I intended to send some men to the neighborhoods so that they would call the people to prayer at the time of prayer." Then the complete hadith was narrated. Amr says that this narration was related to me by Husain from Abi Laila. Shu’bah says that I heard this narration from Ibn Abi Laila through Husain.

Jarir narrated from A’mash, who narrated from Amr bin Murrah, that Abdur Rahman bin Abi Laila narrated part of this narration from a man. By this, I mean the words that the prayer passed through three stages. He did not mention the names of Sayyiduna Abdullah bin Zaid and Sayyiduna Mu’adh, may Allah be pleased with them. Ibn Fudayl narrated this narration, so Abdur Rahman bin Abi Laila said, “The prayer had to pass through three changes, and the fasts also passed through three stages.” Then he narrated the complete hadith. But he did not mention Sayyiduna Abdullah bin Zaid, Sayyiduna Mu’adh, may Allah be pleased with them, or any other companion, nor did he say « حدثنا اصحابنا » or « عن رجل ». Imam Abu Bakr, may Allah have mercy on him, says that this is the narration from Sayyiduna Abdullah bin Zaid, may Allah be pleased with him, from the Iraqis, by which they argue for the adhan and iqamah being doubled. However, their chains of narration are mixed up, as I have explained. Abdur Rahman bin Abi Laila did not hear from Sayyiduna Mu’adh bin Jabal, may Allah be pleased with him, nor from Sayyiduna Abdullah bin Zaid bin Abd Rabbih, the companion of the adhan. Therefore, it is not permissible to argue from unauthentic narrations against authentic ones. Soon, I will explain this complete issue in the Book of Salah of the Musnad Kabir, not in the Mukhtasar Musnad.