Al-Thamar al-Mustatab - Nasir al-Din al-Albani - (1/142)

I add: al-Ṭaḥāwī (1/409) transmits—through the route of al-Aswad—that he prayed with ʿUmar ibn al-Khaṭṭāb on two separate occasions, combining two prayers; for each prayer an adhān and an iqāmah were given, and they took supper in between. Its chain is sound, as al-Ḥāfiẓ affirms (3/413).

The same is authentically reported from Ibn Masʿūd; al-Bukhārī (3/492) and Ibn Ḥazm (7/127) record it in wording similar to that of ʿUmar’s report. It is also narrated from ʿAlī—may Allah be pleased with him—and is the view of Muḥammad ibn ʿAlī ibn al-Ḥasan, who related it from the scholars of his household; Mālik likewise adopts it. Ibn Ḥazm comments:

“Nothing in the way of a prophetic report proves this opinion, (1) nor do the statements of ʿUmar, Ibn Masʿūd, or ʿAlī constitute proof, for other Companions differed with them. Reports that accord with our position are narrated from Ibn ʿUmar, his son Sālim, and ʿAṭāʾ.”

8 – In the same manner, when one makes up missed obligatory prayers—no matter how many—only one adhān is given for all of them, just as the Messenger of Allah ﷺ did.

There are several hadiths on this:

The first is the narration of Abū Qatādah concerning their oversleeping the dawn prayer, in which the Prophet ﷺ ordered Bilāl to give the adhān for it.

(1) Ibn al-Qayyim writes in Zad al-Maad, 1/212, describing the Prophet’s ﷺ halt at Muzdalifah: “He then ordered the muadhdhin to give the adhan, after which the iqama was pronounced and he performed Maghrib. … When they had unloaded their baggage, he ordered that the iqama be pronounced and he performed the last night prayer (isha) with an iqama only, without a second adhan. He offered no voluntary prayers between the two. It is reported that he performed them with two adhans and two iqamas, and it is also reported that he performed them with two iqamas and no adhans. The sound view is that he prayed them with one adhan and two iqamas, just as he had done at Arafat.”

قلت: أخرجه الطحاوي (١/ ٤٠٩) عن الأسود: أنه صلى مع عمر بن الخطاب صلاتين مرتين بجمع كل صلاة بأذان وإقامة والعشاء بينهما وإسناده صحيح كما قال الحافظ (٣/ ٤١٣) وصح ذلك أيضا عن ابن مسعود أخرجه البخاري (٣/ ٤٩٢) وابن حزم (٧/ ١٢٧) بنحو رواية عمر وروي عن علي ﵁ وهو قول محمد بن علي بن الحسن وذكره عن أهل بيته وبه يقول مالك. قال ابن حزم: (ولا حجة في هذا القول من خبر عن النبي ﷺ (١) ولا حجة في قول عمر وابن مسعود وعلي في ذلك لأنه قد خالفهم غيرهم من الصحابة) قال: (وقد روي مثل قولنا عن ابن عمر وسالم ابنه وعطاء) ٨ - وكذلك يوذن للفائتة المشروعة وإن كثرت أذانا واحدا كما فعل ﷺ فيه أحاديث: الأول: عن أبي قتادة في نومهم عن صلاة الصبح وفيه أنه ﵊ أمر بلالا بالأذان لها

(١) قال ابن القيم في (الزاد) (١/ ٢١٢) وقد ذكر نزوله ﵇ في المزدلفة: (ثم أمر المؤذن فأذن ثم أقام فصلى المغرب. . . فلما حطوا رحالهم أمر فأقيمت الصلاة ثم صلى العشاء الآخرة بإقامة بلا أذان. ولم يصل بينهما شيئا وقد روي أنه صلاهما بأذانين وإقامتين. وروي بإقامتين بلا أذانين والصحيح أنه صلاهما بأذان وإقامتين كما فعل بعرفة)