Third: What has been authentically transmitted from the Prophet ﷺ is sufficient for us, rendering whatever has not been verified superfluous. That is exactly the case here, for the sound ḥadīth, in its general wording, dispenses with the weak report.

(5 – A pause is to be observed between the adhān and the iqāmah)

This is based on the ḥadīth of ʿAbd Allāh ibn Zayd concerning his vision of the angel, narrated by ʿAbd al-Raḥmān ibn Abī Laylā from the Companion, who said:

“I saw a man clad in two green garments. He stood at the mosque and pronounced the adhān; then he sat briefly, after which he stood and repeated the same words, except that he added, ‘qad qāmat al-ṣalāh (the prayer has commenced)…’”

Its chain is sound, as noted earlier under issue 13 in the section on the adhān.

In another wording transmitted by Ibn Isḥāq with his chain, it states:

“He then stepped back only a little and repeated what he had said, making it odd-numbered, except that he said, ‘qad qāmat al-ṣalāh.’”

The collectors of the Sunan and others have recorded it; the phrasing cited here is that of al-Dārimī, and it was previously mentioned under issue 2 of the adhān.

The interval must be long enough for a worshiper to perform at least two rakʿahs, because the Prophet ﷺ said, “Between every two calls to prayer there is a prayer.”

This ḥadīth, narrated by ʿAbd Allāh ibn Mughaffal, appeared earlier in the chapter on Prayer Times. It requires delaying the iqāmah so that anyone who wishes may pray two rakʿahs, even before Maghrib, as already explained. Thus, were the iqāmah to begin before the worshiper had the opportunity to perform those two rakʿahs—