Its chain of transmission is of the highest soundness, as already noted under Issue (13); it comes through al-Aʿmash, from ʿAmr ibn Murrah, from him.

Abū Dāwūd also recorded it through Shuʿbah, from ʿAmr, with similar wording, as cited there.

Al-Tirmidhī and al-Dāraquṭnī likewise transmitted it via Ibn Abī Laylā, from ʿAmr ibn Murrah, from ʿAbd al-Raḥmān ibn Abī Laylā, from ʿAbd Allāh ibn Zayd, who said: “The adhān of the Messenger of Allah ﷺ was recited in pairs—each phrase twice—in both the adhān and the iqāma.”

Al-Tirmidhī judged the report defective, saying, “ʿAbd al-Raḥmān ibn Abī Laylā did not hear directly from ʿAbd Allāh ibn Zayd.”

I respond: the first narration shows that he heard it from other Companions, so an occasional missing link does not harm the report. A fuller examination of the ḥadith has already been given under the issue just mentioned.

Al-Tirmidhī then added: “Some scholars have said: the adhān is two by two and the iqāma two by two. This is the view of Sufyān al-Thawrī, Ibn al-Mubārak, and the scholars of Kūfa.”

I further note: Ibn Ḥazm adopted an unusual position, claiming that doubling the iqāma was abrogated by the forthcoming ḥadith of Anas, ‘He ordered Bilāl to recite the adhān in pairs and the iqāma singly.’ There is, however, no need to posit abrogation so long as the two patterns can be harmonised—one being used at certain times and the other at others.

The Ḥanafīs and Shāfiʿīs have also taken an uncommon line: the former cite this report as proof for doubling the iqāma