and al-Tirmidhī added, “(This ḥadīth is ḥasan ṣaḥīḥ.)”

It fulfils the criteria accepted by Muslim, and indeed Muslim includes it in his Ṣaḥīḥ, as will be cited shortly. Ibn Khuzaymah also recorded it in his Ṣaḥīḥ with the wording, “So he taught him the adhān and the iqāmah, each phrase recited twice.”

Ibn Ḥibbān transmitted it in his Ṣaḥīḥ as well. In al-Imām he remarks, “This chain meets the conditions of authenticity. Hammām b. Yahyā is relied upon by the Two Shaykhs, and ʿĀmir b. ʿAbd al-Wāḥid is relied upon by Muslim,” as stated in Naṣb al-Rāyah (1/268). Al-Ḥāfiẓ notes in al-Talkhīṣ (3/164), “Al-Bayhaqī voiced several objections to it, but Ibn Daqīq al-ʿĪd rebutted them in al-Imām and declared the ḥadīth authentic.”

Al-Dārimī likewise produced the report, saying: “Saʿīd b. ʿĀmir narrated to us from Hammām,” with the wording: “The Messenger of Allah ﷺ told about twenty men to give the call to prayer; he was impressed by Abū Maḥdhūrah’s voice and therefore taught him the adhān.”

I remark: he enumerated nineteen phrases for the adhān and then said, “and the iqāmah is delivered two by two.” Its chain is also sound according to Muslim’s standard, and Muslim himself records it in his Ṣaḥīḥ (2/3) through the route of Muʿādh b. Hishām—who said, “My father related to me from ʿĀmir al-Aḥwal”—that the Prophet of Allah ﷺ taught him this adhān:

“Allāhu akbar, Allāhu akbar;
ash-hadu an lā ilāha illallāh, ash-hadu an lā ilāha illallāh;
ash-hadu anna Muḥammadan rasūlullāh, ash-hadu anna Muḥammadan rasūlullāh;”

then he would repeat,
“ash-hadu an lā ilāha illallāh, ash-hadu an lā ilāha illallāh;
ash-hadu anna Muḥammadan rasūlullāh, ash-hadu anna Muḥammadan rasūlullāh…”,

and the remainder is identical to what has already been cited.