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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: من قال بتثنية الإقامة وترجيع الأذان
Chapter: Those who held that the iqamah is said in pairs, with tarji' in the adhan
Bayhaqi 1972 — Those who held that the iqamah is said in pairs
اُردوEn
أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ عَلِيٍّ الْحَافِظُ، ثنا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ، ثنا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ، ثنا مُحَمَّدُ بْنُ رَافِعٍ، ثنا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا ابْنُ جُرَيْجٍ حَدَّثَنِي عُثْمَانُ بْنُ السَّائِبٍ مَوْلَاهُمْ، عَنْ أَبِيهِ الشَّيْخِ مَوْلَى أَبِي مَحْذُورَةَ وَعَنْ أُمِّ عَبْدِ الْمَلِكِ بْنِ أَبِي مَحْذُورَةَ أَنَّهُمَا سَمِعَا ذَلِكَ مِنْ أَبِي مَحْذُورَةَ فَذَكَرَ الْحَدِيثَ نَحْوَ حَدِيثِ حَجَّاجٍ وَقَالَ فِي آخِرِهِ: إِذَا أَقَمْتَ فَقُلْهَا مَرَّتَيْنِ قَدْ قَامَتِ الصَّلَاةُ، قَدْ قَامَتِ الصَّلَاةُ أَسَمِعْتَ، وَزَادَ فَكَانَ أَبُو مَحْذُورَةَ لَا يُجُزُّ نَاصِيَتَهُ وَلَا يَفْرِقُهَا لِأَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَسَحَ عَلَيْهَا أَخْبَرَنَا أَبُو بَكْرِ بْنُ عَلِيٍّ الْحَافِظُ ثنا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ قَالَ: قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ: التَّرْجِيعُ فِي الْأَذَانِ مَعَ تَثْنِيَةِ الْإِقَامَةِ مِنْ جِنْسِ الِاخْتِلَافِ 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 الْأَمْرَ بِهِمَا، قَالَ الشَّيْخُ: وَفِي صِحَّةِ التَّثْنِيَةِ فِي كَلِمَاتِ الْإِقَامَةِ سِوَى التَّكْبِيرِ وَكَلِمَتَيِ الْإِقَامَةِ نَظَرٌ فَفِي اخْتِلَافِ الرِّوَايَاتِ مَا يُوهِمُ أَنْ يَكُونَ الْأَمْرُ بِالتَّثْنِيَةِ عَادَ إِلَى كَلِمَتَيِ الْإِقَامَةِ وَفِي دَوَامِ أَبِي مَحْذُورَةَ وَأَوْلَادِهِ عَلَى تَرْجِيعِ الْأَذَانِ وَإِفْرَادِ الْإِقَامَةِ مَا يُوجِبُ ضَعْفَ رِوَايَةِ مَنْ رَوَى تَثْنِيَتَهُمَا أَوْ يَقْتَضِي أَنَّ الْأَمْرَ صَارَ إِلَى مَا بَقِيَ عَلَيْهِ هُوَ وَأَوْلَادُهُ وَسَعْدُ الْقَرَظُ وَأَوْلَادُهُ فِي حَرَمِ اللهِ تَعَالَى وَحَرَمِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى أَنْ وَقَعَ التَّغَيُّرُ فِي أَيَّامِ الْمِصْرِيِّينَ وَاللهُ أَعْلَمُ.
(a) It is narrated from Sayyiduna Abu Mahdhurah (may Allah be pleased with him), and at the end of this hadith it says: "When you say the iqamah, say it twice: 'Qad qamat al-salah, qad qamat al-salah' (The prayer has been established, the prayer has been established). Did you hear?"
And he added these words: Abu Mahdhurah (may Allah be pleased with him) would not cut the hair of his forelock nor part it, because the Messenger of Allah (peace and blessings be upon him) had passed his hand over it.
(b) Muhammad bin Ishaq bin Khuzaymah (may Allah have mercy on him) said: Tarji' in the adhan together with saying the iqamah twice is of the kind of permissible difference. It is permissible for the muezzin to give the adhan with tarji' and to say the iqamah twice; likewise it is permissible to say the words of the adhan twice each and the iqamah singly. Both of these ways are established from the Prophet (peace and blessings be upon him). Saying the words of both the adhan and the iqamah twice each is not established from the Prophet (peace and blessings be upon him) (as is the prevalent practice nowadays).
(c) Repeating the words of the iqamah other than 'Allahu akbar' and 'Qad qamat al-salah' is open to question. The differences among the narrations point to the order to say it twice being only for 'Qad qamat al-salah'. The persistence of Sayyiduna Abu Mahdhurah (may Allah be pleased with him) and his descendants in tarji' in the adhan and in saying the iqamah singly is evidence that necessitates the weakness of the narrations of whoever reported them twice each. This matter requires that Sayyiduna Abu Mahdhurah (may Allah be pleased with him) and his descendants, and Sayyiduna Sa'd al-Qaraz (may Allah be pleased with him) and his descendants, continued giving the adhan in the Haram as long as they lived, and after that the change occurred in the period of the rule of the Egyptians.
And he added these words: Abu Mahdhurah (may Allah be pleased with him) would not cut the hair of his forelock nor part it, because the Messenger of Allah (peace and blessings be upon him) had passed his hand over it.
(b) Muhammad bin Ishaq bin Khuzaymah (may Allah have mercy on him) said: Tarji' in the adhan together with saying the iqamah twice is of the kind of permissible difference. It is permissible for the muezzin to give the adhan with tarji' and to say the iqamah twice; likewise it is permissible to say the words of the adhan twice each and the iqamah singly. Both of these ways are established from the Prophet (peace and blessings be upon him). Saying the words of both the adhan and the iqamah twice each is not established from the Prophet (peace and blessings be upon him) (as is the prevalent practice nowadays).
(c) Repeating the words of the iqamah other than 'Allahu akbar' and 'Qad qamat al-salah' is open to question. The differences among the narrations point to the order to say it twice being only for 'Qad qamat al-salah'. The persistence of Sayyiduna Abu Mahdhurah (may Allah be pleased with him) and his descendants in tarji' in the adhan and in saying the iqamah singly is evidence that necessitates the weakness of the narrations of whoever reported them twice each. This matter requires that Sayyiduna Abu Mahdhurah (may Allah be pleased with him) and his descendants, and Sayyiduna Sa'd al-Qaraz (may Allah be pleased with him) and his descendants, continued giving the adhan in the Haram as long as they lived, and after that the change occurred in the period of the rule of the Egyptians.
