Is it prescribed to repeat the phrases of the iqaamah twice?
Question

                Is there any shar‘i reason why the iqaamah (call immediately preceding the prayer) cannot be done in the same manner as the adhaan, with the addition of the phrase Qad qaamat is-salaah (prayer is about to begin) which is said twice. In other words, can the iqaamah be said in the following manner: Allaahu akbar Allaah akbar, Allaahu akbar Allaahu akbar, ash-hadu an laa ilaaha ill-Allaah, ash-hadu an laa ilaaha ill-Allaah, ash-hadu anna Muhammadan Rasool-Allaah, ash-hadu anna Muhammadan Rasool-Allaah. Hayya ‘ala’l-salaah, hayya ‘ala’-salaah, hayya ‘ala’l-falaah, hayya ‘ala’l-falaah. Qad qaamat is-salaah, qad qaamat is-salaah Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah (Allaah is most Great, Allaah is most Great, Allaah is most Great, Allaah is most Great. I bear witness that there is no god but Allaah, I bear witness that there is no god but Allaah. I bear witness that Muhammad is the Messenger of Allaah, I bear witness that Muhammad is the Messenger of Allaah. Come to prayer, come to prayer. Come to success, come to success. Prayer is about to begin, prayer is about to begin. Allaah is most Great, Allaah is most Great. There is no god but Allaah).” 

Is this the way it is done according to the madhhab of Imam Abu Haneefah?.
Praise be to Allah.
    The iqaamah (call immediately preceding the 
    prayer) has been proven in several versions from the Prophet (blessings and 
    peace of Allah be upon him), such as the following: 

    Saying each phrase once, apart from the 
    takbeer (“Allaahu akbar”) at the beginning and the end, which is said 
    twice, and the phrase Qad qaamat is-salaah (prayer is about to 
    begin), which is also said twice. So the number of phrases is eleven in 
    total. This is the madhhab of the Shaafa‘is and Hanbalis, and is also the 
    opinion of the Maalikis, but they also say Qad qaamat is-salaah 
    (prayer is about to begin) only once. 

    See: al-Mughni (2/59); 
    al-Mudawwanah (1/179). 

    This is the iqaamah of Bilaal, the 
    mu’adhdhin of the Messenger (blessings and peace of Allah be upon him). 

    According to the hadeeth of ‘Abdullah ibn 
    Zayd about the adhaan: 

    He said: Then he went a short distance away 
    from me, and said, “When the prayer is about to start, say, Allaahu akbar 
    Allaah akbar, ash-hadu an laa ilaaha ill-Allaah, ash-hadu anna Muhammadan 
    Rasool-Allaah. Hayya ‘ala’l-salaah, hayya ‘ala’l-falaah. Qad qaamat 
    il-salaah, qad qaamat il-salaah. Allaahu akbar, Allaahu akbar, laa ilaha 
    ill-Allaah (Allaah is most Great, Allaah is most Great. I bear witness 
    that there is no god but Allaah. I bear witness that Muhammad is the 
    Messenger of Allaah. Come to prayer, come to success. The prayer is about to 
    begin, the prayer is about to begin. Allaah is most Great, Allaah is most 
    Great. There is no god but Allaah).” When morning came, I went to the 
    Messenger of Allaah (peace and blessings of Allaah be upon him) and told him 
    what I had seen. He said, “This is a true dream, in sha Allaah.”

    Narrated by Abu Dawood (499). Al-Albaani 
    said: (It is) hasan saheeh. 

    It was narrated that Anas ibn Maalik (may 
    Allah be pleased with him) said: Bilaal was ordered to say the phrases of 
    the adhaan twice and the phrases of the iqaamah once.

    Narrated by al-Bukhaari (605) and Muslim 
    (378). 

    It was narrated that Ibn ‘Umar (may Allah be 
    pleased with him) said: In the adhaan at the time of Messenger of Allah 
    (blessings and peace of Allah be upon him) each phrase was said twice, and 
    in the iqaamah each phrase was said once, except that he would say: Qad 
    qaamat is-salaah, qad qaamat is-salaah (prayer is about to begin, 
    prayer is about to begin).

    Narrated by Abu Dawood (510); classed as 
    saheeh by al-Albaani in Saheeh Abi Dawood. 

    In another version, the phrases of the 
    iqaamah are exactly like the phrases of the adhaan, with the addition of the 
    phrase Qad qaamat is-salaah (prayer is about to begin), which is said 
    twice. So the number of phrases is seventeen in all. This is the view of the 
    Hanafis and some of the Shaafa‘is. 

    See: al-Mabsoot (1/219). 

    This is the iqaamah of Abu Mahdhoorah (may 
    Allah be pleased with him), which was taught to him by the Messenger of 
    Allah (blessings and peace of Allah be upon him). 

    It was narrated that Abu Mahdhoorah (may 
    Allah be pleased with him) said: The Messenger of Allah (blessings and peace 
    of Allah be upon him) taught me the iqaamah with seventeen phrases: “Allaahu 
    akbar, Allaah akbar, Allaahu akbar, Allaah akbar; ash-hadu an laa ilaah 
    ill-Allaah, ash-hadu an laa ilaah ill-Allaah; ash-hadu anna Muhammadan 
    rasool-Allaah, ash-hadu anna Muhammadan rasool-Allaah; hayya ‘ala as-salaah, 
    hayya ‘ala as-salaah; hayya ‘ala’l-falaah, hayya ‘ala’l-falaah; qad qaamat 
    is-salaah, qad qaamat is-salaah;  Allaahu akbar, Allaahu akbar; Laa ilaaha 
    ill-Allaah. 

    Narrated by Abu Dawood (502) and at-Tirmidhi 
    (192); classed as saheeh by al-Albaani. 

    Everything that is proven from the Prophet 
    (blessings and peace of Allah be upon him) is Sunnah and should be followed. 
    So there is nothing wrong with the mu’adhdhin reciting the iqaamah of Bilaal 
    or the iqaamah of Abu Mahdhoor (may Allah be pleased with them both), 
    although what is better is to do one sometimes and the other sometimes, so 
    that the entire Sunnah will have been followed. 

    Shaykh al-Islam Ibn Taymiyah said, after 
    noting that the hadeeths indicate that saying the iqaamah in both forms is 
    permissible: 

    As that is the case, the correct view is the 
    view of ahl al-hadeeth and those who agreed with them, which is to accept 
    everything that has been proven concerning that from the Prophet (blessings 
    and peace of Allah be upon him) and not to reject any of it, because varying 
    the format of the adhaan and iqaamah is like varying the format of 
    recitations and tashahhuds and the like. No one has the right to reject any 
    precedent or Sunnah that the Messenger of Allah (blessings and peace of 
    Allah be upon him) established for his ummah. As for those who have gone so 
    far as to disagree and split to the point of forming friendships, feeling 
    enmity and fighting on the basis of such matters, in which either of the two 
    versions are acceptable, they come under the heading of those who divide 
    their religion and break up into sects (cf. 6:159). To follow the Sunnah 
    properly in such cases means doing it one way sometimes and the other way 
    sometimes, one way in some place and another way in another place, because 
    abandoning what has been narrated in the Sunnah and adhering to something 
    else may lead to what is Sunnah being regarded as an innovation and what is 
    mustahabb being regarded as obligatory, which would lead to division and 
    differences if others follow the other way. The Muslim should pay attention 
    to general principles which include adhering to the Sunnah and the main body 
    of Muslims (as-sunnah wa’l-jamaa‘ah), especially with regard to 
    matters such as prayer in congregation.

    End quote from Majmoo‘ al-Fataawa, 
    21/66 

    He also said: 

    No one has the right to take the words of 
    one of the scholars as a slogan that must be followed and forbid anything 
    else that is mentioned in the Sunnah; rather everything that is mentioned in 
    the Sunnah is broad in scope, such as the adhaan and iqaamah. 

    The one who says the phrases of the iqaamah 
    twice has done well and the one who says them once has done well, but the 
    one who regards the one way as being obligatory but not the other is 
    mistaken and has gone astray. And the one who regards as a friend the one 
    who does it one way but not the other just because of that is also mistaken 
    and has gone astray.

    End quote from Majmoo‘ al-Fataawa, 
    22/46 

    And Allah knows best.