Tirmidhi

1:
This refers to the time when the Messenger of Allah (sallallahu alayhi wa sallam) and the noble Companions were discussing, during one night, the measures for calling people to prayer. That very night, Abdullah bin Zayd (radi Allahu anhu) saw a dream and came to narrate it to the Prophet (sallallahu alayhi wa sallam) (see the next hadith).

Commentary:

➊
Allah Ta’ala sometimes guides a righteous believer through dreams as well. For this reason, the Noble Prophet (sallallahu alayhi wa sallam) said:
“The dream of a believer is one forty-sixth part of Prophethood.”
In another narration, the wording is:
“A righteous dream is one forty-sixth part of Prophethood.” (Sahih Muslim, Kitab al-Ru’ya, Chapter: On the fact that dreams are from Allah... etc., Hadith: 2265)

➋
No legal (shar’i) ruling can be derived solely from a dream.
The dream of Abdullah ibn Zayd (radi Allahu anhu) became a legal ruling with the approval of the Noble Prophet (sallallahu alayhi wa sallam); therefore, if any dream apparently contradicts the ruling of the Shari’ah, then either it is not from Allah but from Shaytan, or its apparent meaning is not what is intended.

➌
The “narsinga” is a type of bugle in which, when blown, a loud sound is produced.
The Jews use it to announce the time of their worship.
This suggestion was presented before the Messenger of Allah (sallallahu alayhi wa sallam), and he also considered that if this suggestion were accepted, there would be no harm; however, it was not implemented.

➍
The second suggestion was that of the “naqus.”
The naqus consists of two pieces of wood that are struck together to produce a sound.
The Christians ring the naqus on certain special occasions.
This suggestion was better than the first because it is the practice of the Christians, and they are, in terms of mentality, closer to the Muslims than the Jews; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) preferred this suggestion more. However, it was still felt that our method should be distinct from other communities.

➎
Another suggestion was presented that a fire should be lit at the time of prayer.
During the day, people would be attracted by the smoke, and at night by the light, and thus would come for prayer. However, this suggestion was rejected due to its resemblance to the Magians (Majus).
At this point, Umar (radi Allahu anhu) presented a suggestion that a person should make an announcement at the time of the call to prayer (adhan).
This suggestion was liked, and the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Bilal! Stand up and call out for prayer.”
For this announcement, the words of the adhan were determined in their present form after the dreams of Abdullah ibn Zayd and Umar (radi Allahu anhuma). (Sahih al-Bukhari, Kitab al-Adhan, Chapter: The Beginning of the Adhan, Hadith: 604)

➏
Even in religious matters, administrative affairs should be decided by mutual consultation among the Muslims; however, in matters where there is a clear directive from the Shari’ah, there is no need for consultation—one should act upon it.

➐
This incident establishes the virtue of Abdullah ibn Zayd ibn Abd Rabbih and Umar (radi Allahu anhuma).

➑
The muezzin (mu’adhdhin) should be a person whose voice is louder.

➒
If Allah Ta’ala grants someone a special honor, then mentioning Allah’s blessing and favor with the intention of gratitude, not pride, is correct.

Lexical Explanation:
«فَتَرَسُّلْ» is the imperative form from «تَرَسُّل», meaning: to pronounce the words of the adhan (call to prayer) slowly and calmly. Do not do it hastily or quickly.
«فَاحْدُرُ» is the imperative form from the verb pattern «نَصَرَ يَنْصُرُ», which means: to perform quickly. In the chain of this hadith, the narrator is Abdul Mun'im, whom the hadith scholars have declared to be abandoned (matruk). However, there are multiple narrations with this meaning that strengthen each other. Imam Shafi'i rahimahullah has deduced from this hadith the recommendation to deliver the adhan slowly, based on the hadith that encourages giving the adhan in a loud voice.
«وَضَعَّفَهُ أَيْضًا» — Imam Tirmidhi rahimahullah has also declared this narration weak. The reason is that Mu'awiyah bin Yahya narrates this hadith from Zuhri, and Zuhri narrates from Sayyiduna Abu Hurayrah radi Allahu anhu. Mu'awiyah is extremely weak, and Zuhri's hearing from Sayyiduna Abu Hurayrah radi Allahu anhu is not established. In this regard, this narration is disconnected (munqati‘).
«وَمَنْ أَذَّنَ» is a conjunction to the previous statement, which is the saying of the Prophet sallallahu alayhi wa sallam: «ان اخا صداء اذن», meaning a man from the tribe of Sada’ gave the adhan. After that, he said: «و من اذن فهو يقيم», that the one who gives the adhan should also give the iqamah. The author rahimahullah has omitted this portion from the hadith. The complete hadith is as follows: It is narrated from Ziyad bin Harith radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: "O man from the tribe of Sada’! Give the adhan." I gave the adhan, and this was at the time when the dawn had become clear. When you (the Prophet) were about to lead the prayer after performing ablution (wudu), Sayyiduna Bilal radi Allahu anhu intended to give the iqamah, but the Messenger of Allah sallallahu alayhi wa sallam said: "The brother from Sada’ will give the iqamah, for the one who gives the adhan should also give the iqamah." This has been narrated by all five (authors of the Sunan) except al-Nasa’i. [سنن ابي داود، كتاب الصلاة، حديث : 514]
«صداء» — the "Sad" has a dammah (u-sound) and the "dal" is light (mukhaffaf). It is the name of a tribe. Imam Tirmidhi rahimahullah has declared this hadith weak. Its weakness is due to the presence of Abdur Rahman bin Ziyad bin An'um al-Ifriqi in its chain; Imam Ibn Qattan and others have declared him weak, but al-Thawri rahimahullah used to honor him, and Imam Bukhari rahimahullah says he is "close to being acceptable in hadith" (muqarib al-hadith). Imam Ibn Hibban rahimahullah has declared him trustworthy (thiqah).
In al-Tabarani, there is also a supporting narration from Sayyiduna Ibn Umar radi Allahu anhu, whose wording is: "Wait, O Bilal! The one who gave the adhan should give the iqamah." Imam Tirmidhi rahimahullah says that the majority of the scholars act upon this, that the one who gives the adhan is most deserving of giving the iqamah. However, this hadith is in opposition to the hadith of Sayyiduna Abdullah bin Zayd radi Allahu anhu, which is narrated at the end of this narration with reference to Abu Dawud. The reconciliation between these two hadiths is that there is flexibility in this matter; another person may also give the takbir (iqamah).
«وَفِيهِ ضُعْفٌ أَيْضًا» — and this too is weak. Imam Bayhaqi has stated that there is disagreement in the chain and text of this hadith. He says that if both hadiths — that of Sayyiduna Abdullah bin Zayd radi Allahu anhu and that of Sayyiduna al-Sada’i radi Allahu anhu — are authentic, then the hadith of al-Sada’i is preferable, because it is later than the hadith of Abdullah bin Zayd radi Allahu anhu.

Narrator of the Hadith:
(Sayyiduna Ziyad bin Harith radi Allahu anhu) was a member of the tribe of Sada’ (with a dammah on the "Sad" and a light "dal"). This was a tribe from Yemen. He had pledged allegiance to the Prophet sallallahu alayhi wa sallam. He gave the adhan in the presence of the Prophet. He is counted among the people of Basra.