Even though the substance of the ḥadīth is authentic, firmly established, and supported by corroborating transmissions, as noted earlier, the discussion concerns the points in which he differs from transmitters whose retention is stronger than his. Al-Ḥāfiẓ al-Dhahabī, at the end of Ibn Isḥāq’s biography in al-Mīzān, writes:
“What appears to me is that Ibn Isḥāq’s narrations are ḥasan; his overall standing is sound and he is truthful. Yet whatever he alone reports contains some irregularity, for his memory was wanting in certain respects. Nonetheless, leading scholars have adduced his reports as proof. Allah knows best. Muslim, moreover, cites five of Ibn Isḥāq’s ḥadīths as corroborative evidence in his Ṣaḥīḥ.”
This is what has become clear to me in this context, and I have not found anyone who preceded me in stating it. Allah knows best.
Type Two: Eleven phrases
Allāhu akbar 1, Allāhu akbar 2,
ashhadu an lā ilāha illā Allāh 3,
ashhadu anna Muḥammadan rasūl Allāh 4,
ḥayya ʿalā ṣ-ṣalāh 5,
ḥayya ʿalā l-falāḥ 6,
qad qāmati ṣ-ṣalāh 7, qad qāmati ṣ-ṣalāh 8,
Allāhu akbar 9, Allāhu akbar 10,
lā ilāha illā Allāh 11.
There are ḥadīths on this form:
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From ʿAbd-Allāh ibn Zayd ibn ʿAbd Rabbih, in the dream narrative: “Then the angel stepped back a short distance and said, ‘When the prayer is about to begin say: Allāhu akbar, Allāhu akbar…,’” and so forth.
Ibn Isḥāq related it, saying: “Muḥammad ibn Ibrāhīm ibn al-Ḥārith al-Taymī informed me, from Muḥammad ibn ʿAbd-Allāh ibn Zayd, from his father.” The point noted earlier regarding its isnād applies here, yet this report serves as supporting evidence.
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From Ibn ʿUmar, who said: “In the time of the Messenger of Allah ﷺ the adhān was recited in pairs, while the iqāma was said once for each phrase—except that you say: qad qāmati ṣ-ṣalāh, qad qāmati ṣ-ṣalāh.”