I say: This poem is unfamiliar, and it suggests that he saw the vision for three consecutive nights before informing the Messenger of Allah ﷺ; Allah knows best.

Imām Aḥmad also recorded it through the narration of Muḥammad ibn Isḥāq, who said: al-Zuhrī related it from Saʿīd ibn al-Musayyib from ʿAbd Allāh ibn Zayd in a form similar to Ibn Isḥāq’s report from Muḥammad ibn Ibrāhīm al-Taymī, but he did not cite the verses.

Ibn Mājah reported: Muḥammad ibn Khālid ibn ʿAbd Allāh al-Wāsiṭī told us—my father narrated to us—from ʿAbd al-Raḥmān ibn Isḥāq, from al-Zuhrī, from Sālim, from his father, that the Messenger of Allah ﷺ consulted the people about what should call them to prayer. They mentioned the trumpet, but he disliked it because of the Jews; they then mentioned the clapper, and he disliked it because of the Christians. That very night the call to prayer was shown to a man of the Anṣār named ʿAbd Allāh ibn Zayd, and to ʿUmar ibn al-Khaṭṭāb as well. The Anṣārī came to the Messenger of Allah ﷺ at night, and the Messenger of Allah ﷺ ordered Bilāl, who then pronounced the call.

Al-Zuhrī added: Bilāl included in the call for the Dawn Prayer the words, “Prayer is better than sleep,” twice, and the Messenger of Allah ﷺ approved it. ʿUmar said, “O Messenger of Allah, I saw what he saw, but he reached you before me.”

A full discussion of this subject will appear, Allah willing, in the chapter on the adhān of the major work on legal rulings; in Him we place our trust.

As for the ḥadīth that al-Suhaylī cited with his chain through al-Bazzār—“Muḥammad ibn ʿUthmān ibn Makhlad narrated to us; my father narrated to us; from Ziyād ibn al-Munḏir; from Muḥammad ibn ʿAlī ibn al-Ḥusayn; from his father; from his grandfather; from ʿAlī ibn Abī Ṭālib”—he mentioned the Night Journey, in which “an angel emerged from behind a veil and proclaimed this adhān; whenever he uttered a phrase, Allah Most High confirmed it. The angel then took Muhammad ﷺ by the hand, brought him forward, and he led in prayer the inhabitants of the heavens, among them Adam and Noah.”

Al-Suhaylī then remarked, “This ḥadīth deserves to be judged authentic because of the support and similarity it finds in the Night-Journey narratives.”

In fact, this report is not, as al-Suhaylī claimed, authentic; rather, it is objectionable. It is transmitted solely by Ziyād ibn al-Munḏir Abū al-Jārūd—after whom the Jārūdiyyah sect is named—and he is among those whose reliability is suspect. Moreover, had the Messenger of Allah ﷺ heard this adhān on the Night Journey, he would almost certainly have ordered its use after the Hijrah as the summons to prayer. Allah knows best.