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السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب الصلاة
Book of Prayer
باب: ما روي في تثنية الأذان والإقامة
Chapter: Reports on saying the adhan and iqamah in pairs
Bayhaqi 1978 — Reports on saying the adhan and iqamah in pairs
اُردوEn
وَأَخْبَرَنَا أَبُو الْحَسَنِ الْمُقْرِئُ ثنا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ ثنا يُوسُفُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ أَبِي بَكْرٍ ثنا حُصَيْنُ بْنُ نُمَيْرٍ، فَذَكَرَهُوَكَذَلِكَ رَوَاهُ جَمَاعَةٌ ابْنُ فُضَيْلٍ وَغَيْرُهُ عَنِ الْأَعْمَشِ عَنْ عَمْرِو بْنِ مُرَّةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى وَالْحَدِيثُ مَعَ الِاخْتِلَافِ فِي إِسْنَادِهِ مُرْسَلٌ لِأَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي لَيْلَى لَمْ يُدْرِكْ مُعَاذًا وَلَا عَبْدَ اللهِ بْنَ زَيْدٍ وَلَمْ يُسَمِّ مَنْ حَدَّثَهُ عَنْهُمَا وَلَا عَنْ أَحَدِهِمَا أَخْبَرَنَا أَبُو بَكْرِ بْنُ عَلِيٍّ الْحَافِظُ، ثنا إِبْرَاهِيمُ بْنُ عَبْدِ اللهِ قَالَ: قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ: عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى لَمْ يَسْمَعْ مِنْ مُعَاذِ بْنِ جَبَلٍ وَلَا مِنْ عَبْدِ اللهِ بْنِ زَيْدِ بْنِ عَبْدِ رَبِّهِ صَاحِبِ الْأَذَانِ فَغَيَرُ جَائِزٍ أَنْ يُحْتَجَّ بِخَبَرٍ غَيْرِ ثَابِتٍ عَلَى أَخْبَارٍ ثَابِتَةٍ قَالَ الشَّيْخُ: وَقَدْ رُوِيَ فِي هَذَا الْبَابِ أَخْبَارٌ مِنْ أَوْجُهٍ أُخَرَ كُلُّهَا ضَعِيفَةٌ قَدْ بَيَّنْتُ ضَعْفَهَا فِي الْخِلَافِيَّاتِ وَأَمْثَلُ إِسْنَادٍ رُوِيَ فِي تَثْنِيَةِ الْإِقَامَةِ حَدِيثُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى ⦗٦٢١⦘ وَهُوَ إِنْ صَحَّ فَكُلُّ أَذَانٍ رَوَى ثُنَائِيَّةً فَهُوَ بَعْدَ رُؤْيَا عَبْدِ اللهِ بْنِ زَيْدٍ فَيَكُونُ أَوْلَى مِمَّا رُوِيَ فِي رُؤْيَاهُ مَعَ الِاخْتِلَافِ فِي كَيْفِيَّةِ رُؤْيَاهُ فِي الْإِقَامَةِ فَالْمَدَنِيُّونَ يَرْوُونَهَا مُفْرَدَةً وَالْكُوفِيُّونَ يَرْوُونَهَا ⦗٦٢٢⦘ مَثْنَى مَثْنَى وَإِسْنَادُ الْمَدَنِيِّينَ مَوْصُولٌ وَإِسْنَادُ الْكُوفِيِّينَ مُرْسَلٌ وَمَعَ مَوْصُولِ الْمَدَنِيِّينَ مُرْسَلُ سَعِيدِ بْنِ الْمُسَيِّبِ وَهُوَ أَصَحُّ التَّابِعِينَ إِرْسَالًا ثُمَّ مَا رُوِّينَا مِنَ الْأَمْرِ بِالْإِفْرَادِ بَعْدَهُ وَفِعْلُ أَهْلِ الْحَرَمَيْنِ وَبِاللهِ التَّوْفِيقُ.
(a) Husayn narrated it to us. (b) A group of hadith scholars narrated it from Abd al-Rahman bin Abi Layla (may Allah have mercy on him). (c) Despite the disagreement in its chain, the hadith is mursal, because Abd al-Rahman bin Abi Layla did not meet Mu'adh or Abdullah bin Zayd, nor did he name who narrated it to him from the two of them or from either of them.
Muhammad bin Ishaq bin Khuzaymah said: Abd al-Rahman bin Abi Layla did not hear from Mu'adh bin Jabal nor from Abdullah bin Zayd bin Abd Rabbih, the one who saw the adhan; so it is not permissible to use a report that is not established as evidence against reports that are established.
Other reports on this subject have been narrated through other routes, all of them weak; I have explained their weakness in al-Khilafiyyat. The best chain narrated for saying the iqamah twice is the hadith of Abd al-Rahman bin Abi Layla, and even if it were authentic, every adhan narrated in pairs came after the dream of Abdullah bin Zayd, so it would take precedence over what is narrated about his dream; and there is also disagreement about how the iqamah was in his dream: the people of Madinah narrate it singly and the people of Kufah twice each. The chain of the Madinans is connected (mawsul) and the chain of the Kufans is mursal; alongside the connected report of the Madinans is the mursal of Sa'id bin al-Musayyib, whose mursal reports are the most authentic among the Successors; then there is the order to say it singly that we have narrated after that, and the practice of the people of the two Harams.
Muhammad bin Ishaq bin Khuzaymah said: Abd al-Rahman bin Abi Layla did not hear from Mu'adh bin Jabal nor from Abdullah bin Zayd bin Abd Rabbih, the one who saw the adhan; so it is not permissible to use a report that is not established as evidence against reports that are established.
Other reports on this subject have been narrated through other routes, all of them weak; I have explained their weakness in al-Khilafiyyat. The best chain narrated for saying the iqamah twice is the hadith of Abd al-Rahman bin Abi Layla, and even if it were authentic, every adhan narrated in pairs came after the dream of Abdullah bin Zayd, so it would take precedence over what is narrated about his dream; and there is also disagreement about how the iqamah was in his dream: the people of Madinah narrate it singly and the people of Kufah twice each. The chain of the Madinans is connected (mawsul) and the chain of the Kufans is mursal; alongside the connected report of the Madinans is the mursal of Sa'id bin al-Musayyib, whose mursal reports are the most authentic among the Successors; then there is the order to say it singly that we have narrated after that, and the practice of the people of the two Harams.
