Abu Dawud

Benefits:
The Hadith of Jibril [مسلم: 8], the hadith of Zayd ibn Thabit [سنن نسائي: 1351] regarding remembrance after prayer, and the aforementioned hadith indicate that, for the purpose of teaching, angels used to come in human form, and afterwards the Prophet sallallahu alayhi wa sallam (through revelation) would confirm this. However, it should be made clear that in the Shariah, the dreams of anyone other than a prophet are absolutely not a proof, except for those dreams during the Prophetic era which the Noble Prophet sallallahu alayhi wa sallam himself confirmed. Apart from this, no legal ruling can be derived from any dream, whereas the foundations of the sects and schools of some people are based solely on dreams, which is clearly false.

499. Commentary:
Regarding true dreams, it is mentioned in the hadiths that they are one forty-sixth part of prophethood, and generally, there is a correspondence between a person's actions, thoughts, and dreams. This dream is evidence of the natural felicity of Abdullah bin Zayd and Umar (radi Allahu anhuma).
➋ The muezzin should have a loud, melodious voice and a good manner of recitation.
➌ It is preferable that the places for the adhan and the iqamah be different.
➍ In the adhan of Bilal (radi Allahu anhu), it is mentioned that the adhan was repeated (i.e., phrases said twice) and the iqamah was single (i.e., phrases said once).

Lexical Explanation:
«بِتَرْبِيع التَّكْبِيرِ» Saying "Allahu Akbar" four times.
«بِغَيْرِ تَرْجِيعٍ» "Tarji‘" means that in the adhan, the two testimonies (shahadatayn) are first recited twice in a low (soft) voice, then again twice in a loud voice.
«وَالْإِقَامَةَ» This refers to the words of the iqamah.
«فُرَاديٰ» In the iqamah, each phrase is recited only once, except for «قَدْ قَامَتِ الصَّلَاةُ», which is recited twice.
«لرُؤْيَا حقّ» The "lam" here is for emphasis, and «رُؤيَا» is annexed to "haqq" (truth), and by «رؤيا» is meant "dream." By "dream" is meant that which a person sees in a state of sleep.
«اَلْحَدِيث» There are three possible grammatical states for this: one is that it is read as marfu‘ (nominative), in which case it will be the subject and its predicate «بِتَمَامِهِ» will be omitted. Or, in the second case, it is read as mansoob (accusative), in which case the phrase will be «اِقْرَأَ الْحَدِيثَ وَتَمِّمْهُ». And in the third case, it can also be read as majroor (genitive), in which case the phrase will be «إِليٰ آخِرِ الْحَدِيثِ».
«زَادَ أَحْمَدُ فِي آخِرِهٖ» The apparent wording of the hadith gives the impression that Imam Ahmad has narrated the above addition in the hadith of Sayyiduna ‘Abdullah ibn Zayd radi Allahu anhu, whereas this addition is in the hadith of Sayyiduna Bilal radi Allahu anhu, not in the hadith of ‘Abdullah ibn Zayd radi Allahu anhu. Therefore, what is meant is that Imam Ahmad rahimahullah, while narrating the hadith of Sayyiduna Bilal radi Allahu anhu regarding the adhan, has narrated the addition of «اَلصَّلَاةُ خَيْرٌ مِّنَ النَّوْم» in the adhan of Fajr.

Benefits and Issues:
➊ The background of this hadith is that in the first year after the Hijrah to Madinah Tayyibah, the Prophet sallallahu alayhi wa sallam consulted the noble Companions about what method should be adopted to call people to congregational prayer. Some suggested ringing a bell (naqus) for prayer. Some suggested lighting a fire on a high place. Some suggested using a horn (buq). But all these suggestions were rejected because ringing a bell is the practice of the Christians, blowing a horn is the practice of the Jews, and lighting a fire is the practice of the Magians. During this time, Sayyiduna ‘Umar radi Allahu anhu suggested that the adhan should be given to call people to prayer. Thus, the Prophet sallallahu alayhi wa sallam ordered Sayyiduna Bilal radi Allahu anhu to loudly say «اَلصَّلَاةُ جَامِعَةٌ». Meanwhile, ‘Abdullah ibn Zayd radi Allahu anhu, who is the narrator of the aforementioned hadith, saw in a dream that a man was carrying a bell. Sayyiduna ‘Abdullah ibn Zayd radi Allahu anhu asked him: "O servant of Allah! Do you sell this bell?" He asked: "What will you do with it?" Sayyiduna ‘Abdullah ibn Zayd radi Allahu anhu replied: "We will use it to call people to congregational prayer." The man said: "Shall I not inform you of something better than this?" Sayyiduna ‘Abdullah ibn Zayd radi Allahu anhu said: "Yes, (please do)." So he taught him the (current) words of the adhan and iqamah. Sayyiduna ‘Abdullah radi Allahu anhu narrated this dream to the Prophet sallallahu alayhi wa sallam, who declared it true and sound.
➋ Is tarji‘ in the adhan Sunnah or not? The opinions of the Imams differ on this: one opinion is that tarji‘ is established. This is the view of the Ahl al-Hadith. Another opinion is that tarji‘ was intended to teach the Companion from whom it is established, because Sayyiduna Abu Mahdhurah radi Allahu anhu, to whom the Prophet taught this, had at first recited the shahadatayn «أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ» and «أَشْهَدُ أَنْ مُحَمَّدًا رَسُولُ اللهِ» in a soft and low voice in the adhan. Thus, the Prophet sallallahu alayhi wa sallam ordered him to repeat these words. But this interpretation is not correct. The Prophet sallallahu alayhi wa sallam did not have him repeat the words of the shahadatayn merely for teaching, but rather he taught him this as the method of giving the adhan. This is why Sayyiduna Abu Mahdhurah radi Allahu anhu, and after him, the adhan in Makkah Mukarramah continued to be given with tarji‘. Therefore, its denial is mere disputation. The correct view is that both forms of the adhan—with and without tarji‘—are established. And based on the narrations of the Sahihayn, the preferred view is that with the adhan of tarji‘, the iqamah should be doubled, and with the regular adhan, the iqamah should be single.

Narrators of the Hadith:
(Sayyiduna ‘Abdullah ibn Zayd ibn ‘Abd Rabbih radi Allahu anhu) His kunyah is Abu Muhammad. Due to his affiliation with the Ansar tribe of Khazraj, he is called Ansari Khazraji. He participated in ‘Aqabah and the Battle of Badr, as well as in the remaining battles. In the first year after the Hijrah to Madinah, he saw in a dream the manner of the adhan as it exists. This incident occurred after the construction of the Prophet’s Mosque. He passed away in 32 AH at the age of 64.
(Sayyiduna Bilal ibn Rabah radi Allahu anhu) He was a freed slave of the tribe of Taym. He was among the earliest Muslims. He endured much suffering and hardship in the path of truth. He also had the honor of participating in the battles of Badr, Uhud, Ahzab, and all others. He was the muezzin of the Messenger of Allah sallallahu alayhi wa sallam. After the Prophet’s passing, he stopped giving the adhan and left Madinah Tayyibah to settle in Damascus. Once, when he came to Madinah from there and, at the insistence of the people, began to give the adhan, it is said that he could not complete it. He was so overcome with emotion that he began to sob uncontrollably. He died in 17, 18, or 20 AH at an age above sixty. He had no children.