This truth is perfectly plain, so let us leave the side-paths and detours.

Al-Bayhaqī also reports from Ibn Khuzaymah:

“Repeating the shahāda in a low voice during the adhān (tarjīʿ) while doubling the phrases of the iqāma belongs to the area of permissible variation. It is therefore lawful to perform the tarjīʿ in the adhān and double the iqāma, and it is likewise lawful to double the adhān and recite the iqāma once, for both patterns are authentically transmitted from the Messenger of Allah ﷺ. As for doubling the adhān without the tarjīʿ together with a doubled iqāma, that is not established from the Prophet ﷺ.”

I say: What Ibn Khuzaymah has stated invites examination, because the second ḥadīth—the report of ʿAbd-Allāh ibn Zayd al-Anṣārī concerning the dream—undeniably includes a doubled iqāma while containing no tarjīʿ at all. For that very reason Ibn Ḥazm deemed the doubling abrogated, since it preceded the single form, as mentioned earlier. How, then, can it be claimed that doubling the adhān without the tarjīʿ together with a doubled iqāma is not established from the Prophet ﷺ, when Ibn Khuzaymah himself is among those who narrated it, as has already been cited in the discussion of the adhān?

It is true that a difficulty arises because Ibn Isḥāq narrated the dream-ḥadīth directly from ʿAbd-Allāh ibn Zayd, and in his version the iqāma is not doubled at all; rather, its wording comes to eleven phrases, as noted under the second issue related to the adhān and as will be mentioned again. One is therefore compelled to prefer one of the two narrations over the other on the basis of their chains, since the ḥadīth is a single report. In my view, the version transmitted by ʿAbd-al-Raḥmān ibn Abī Laylā takes precedence, because it reaches us through sound routes.

As for Ibn Isḥāq’s version, it is an isolated report, and in this particular detail he has no corroboration.