Tirmidhi

1:
This hadith is weak,
therefore, it is not appropriate to quarrel in mosques on its basis.
Even if it were authentic, at most it could be considered recommended (mustahabb),
and it is not befitting for Muslims to quarrel over something recommended.

Note:

(In the chain of narration, Abdur Rahman bin An'um al-Ifriqi is weak.)

Should the one who gives the adhan also give the iqamah?
➊ It is narrated from Hazrat Ziyad bin Harith Sudai radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «من أذن فـهـو يـقـيـم» “The one who gives the adhan should also give the iqamah.”
[ضعيف: ضعيف أبو داود 102، كتاب الصلاة: باب فى الرجل يؤذن ويقيم آخر، ضعيف الجامع 1377، ضعيف ترمذى 32، الضعيفة 35، أبو داود 514، أحمد 169/4، ترمذي 199، ابن ماحة 717، بيهقي 39931]
➋ It is narrated from Hazrat Abdullah bin Zaid radi Allahu anhu that I saw the adhan in a dream, so I wished that I be appointed as the mu’adhdhin. The Prophet sallallahu alayhi wa sallam said: «فاقم أنت» “You give the iqamah.”
[ضعيف: ضعيف أبو داود 100، أيضا، أبو داود 512، بيهقى 399/1، أحمد 42/4، اس كي سند ميں محمد بن عمر و واقعي انصاري راوي ضعيف هے۔ تهذيب الكمال 221/26، تقريب التهذيب 196/2، الكامل 79/3]
From the first hadith, it is established that the one who gives the adhan should also give the iqamah, but it is weak, and from the second hadith, it is understood that someone other than the mu’adhdhin can also give the iqamah, but that too is weak. Therefore, since the original ruling is permissibility, it is permissible for someone other than the mu’adhdhin to give the iqamah.
(Hafiz Hazimi rahimahullah) The people of knowledge are agreed that if the adhan and iqamah are given by different persons, it is permissible. [الاعتبار ص/195-196]
The scholars have differed on this issue: Is it better for the one who gives the adhan to also give the iqamah, or is it more virtuous for someone else to give the iqamah?
(Malik rahimahullah, Abu Hanifah rahimahullah) There is no difference between the two, and neither is superior or more deserving than the other.
(Shafi’i rahimahullah, Ahmad rahimahullah) It is better for the one who gives the adhan to also give the iqamah, because there is a clear hadith regarding this. «ومن أذن فهو يقيم»
[شرح المهذب 129/3، الخرشي على مختصر سيدي خليل 235/1، المغني 71/2، نيل الأوطار 525/1، تحفة الأحوذي 622/1]
(Preferred Opinion) Since both hadiths are weak, both ways are permissible; however, in view of the benefit that if the one who gives the adhan also gives the iqamah, it maintains order and discipline, this practice is better. «والله اعلم»
(Shawkani rahimahullah) It is better for the one who gives the adhan to also give the iqamah. [نيل الأوطار 525/1]
(Abdur Rahman Mubarakpuri rahimahullah) He also holds this view. [تحفة الأحوذى 623/1]
(Amir San’ani rahimahullah) He gives preference to this. [سبل السلام 180/1]

514. Commentary:
All three narrations mentioned in this chapter are weak. Therefore, no legal ruling can be established from them. However, some supporting evidences indicate that it is preferable for the muezzin (mu’adhdhin) himself to give the iqamah, but if someone else gives the iqamah, there is no harm in it. [عون المعبود۔ نيل الأوطار]

Benefit:
This narration is weak in its chain of transmission, therefore it is not necessary that only the muezzin (mu’adhdhin) should recite the iqamah (takbir). However, in view of the general situation in our mosques, expediency demands that the muezzin alone be made responsible for reciting the iqamah, so that the door to discord is not opened.
It has been observed that worshippers, out of eagerness to recite the iqamah, often get into disputes with one another, which at times escalates into quarrels and arguments. Therefore, from an administrative standpoint, making the muezzin solely responsible for the iqamah is a very appropriate measure, even though it is not a legal (shar‘i) requirement.