Is the sending of blessings upon the Messenger of Allah (peace and blessings be upon him) after the adhan disliked?

The Shaykh : As for the second question here: Is the sending of blessings upon the Messenger of Allah (peace and blessings be upon him) after the adhan disliked?
We say: This is an addition after the adhan, and we do not say "the sending of blessings." Any addition after the adhan is an addition to the revelation from the sky. This is a point that the shaykhs overlook—regrettably—who approve of this addition before others, let alone others. I say: The addition to the adhan is an addition to the revelation from the sky. I do not say anything that they do not know, but they knew it and then forgot it. Is there anyone among the students of knowledge, let alone others, who does not know the legal story of this Prophetic adhan? Before, they would call out to one another as some of the innovators do today: "Prayer, prayer, may Allah have mercy on you." They did it this way; there was no prescribed means of announcement. So they would call out to one another with such words, until the Messenger (may Allah's prayers and peace be upon him) was inspired. He gathered with some of the noble Companions, and they discussed adopting a sign for the entry of the time of prayer, and so on with the story, and I do not want to prolong it for you. The horn was proposed... the gong was proposed... lighting a great fire was proposed, and all of that was rejected on the grounds that this is imitating the disbelievers, and this is not permissible.
Finally, one of the Companions, Abdullah ibn Zayd al-Ansari, saw in a dream that he was walking on one of the roads of Madinah, and he saw a man with a gong in his hand. He said: "O so-and-so, will you sell me this gong?" He said: "Why?" He said: "So that we strike it at the time of the adhan to inform the people." He said: "Shall I not direct you to something better?" So he stood on a wall stump. A wall stump means a remnant of a collapsed wall, raised above the ground. This person stood, placed his hands on it, and said: "Allahu Akbar, Allahu Akbar," the adhan, ending with "La ilaha illa Allah," and he descended from the stump and called for the prayer. When morning came, the Ansari went to the Messenger and related the dream to him. The point is: He (peace be upon him) said to him: This is an angel whom Allah sent to this person in the dream and taught him the adhan, and the Messenger (peace be upon him) confirmed it by saying: So how do we add to what came down from the sky, O people? All of this comes from forgetting knowledge and being heedless of it!!
So beware of getting entangled with those who are entangled, and we must adhere to the Sunnah of the Master of the Messengers in everything as long as it is from the religion, for the religion has been completed; the well-known verse. And if you wish... and the addition is up to you in the worldly affairs; expand in them as you wish... As for the religion, praise be to Allah; he (peace be upon him) said: If the sending of blessings upon the Prophet (peace and blessings be upon him) were from the Sunnah, the revelation would have come down with it in its entirety. And if we assume that the revelation came down gradually, the Messenger would have brought this addition, even if it were at the end of his life. But the mu'adhdhins of the Messenger (peace be upon him), from Bilal the Abyssinian, and from Amr ibn Umm Maktum the blind man, and from Abu Mahdhurah, these three were the mu'adhdhins of the Messenger (peace be upon him). I do not think any of them ever added to the adhan... neither before it nor after it. And so it came from the righteous Salaf; therefore, we establish the proof here. They will say: "The sending of blessings upon the Messenger is a Sunnah or a good innovation." We present to them the methodology we followed. We say: Allah said, the Messenger of Allah said, the righteous Salaf said. Are you more knowledgeable than the righteous Salaf? Then we bring them to another level: Are you more knowledgeable than your imams whom you claim to follow? No imam—praise be to Allah—among the imams of the Muslims has ever approved of an addition to the religion, and especially this addition after the adhan...
Some people may... argue with his (peace be upon him) saying, approving of the addition of the sending of blessings after the adhan, with his (peace be upon him) saying: So they assume that his saying: includes the mu'adhdhin. This is a mistake that becomes clear quickly if we realize that the address is directed to the listeners and not to the mu'adhdhins. And some people stubbornly say—out of their ignorance!—: "What is the obstacle, my brother, for the mu'adhdhin to also be included in this address?"
We say: First: The obstacle is the Arabic style. "If you hear the orator preaching, do such and such; if you hear the lecturer lecturing, do such and such." The orator is not included, nor is the lecturer included. But some people still stubbornly insist... in the practical matter. We say to him: Walk with us to see with your understanding which you claim is correct. The first command directed to the addressees, in our opinion, and to the addressees and the mu'adhdhins in the opinion of others, is to say what the mu'adhdhin says. What will these people come up with as a result? They will come up with the result that the mu'adhdhin calls the adhan twice, meaning the mu'adhdhin calls the adhan of announcement and the adhan of repetition. There is a correct Sunnah called "tarji' (repetition)" in the adhan. This correct Sunnah is that the mu'adhdhin, after calling the adhan with four takbirs, says: "La ilaha illa Allah," "I bear witness that there is no god but Allah" twice to himself, "I bear witness that Muhammad is the Messenger of Allah" twice to himself secretly, then he raises his voice and says: "I bear witness that there is no god but Allah" at the top of his voice twice, then twice "I bear witness that Muhammad is the Messenger of Allah." This is called tarji'.
So the tarji' in the Sunnah is the two testimonies. Based on that deficient, reversed understanding, it will come out that the mu'adhdhin calls the adhan once secretly, and once aloud, or—for example—two takbirs secretly, then two takbirs aloud. What has happened here? He is repeating the entire adhan, whereas the tarji' is only for the two testimonies. Did you notice this? If the mu'adhdhin, before we say, if the mu'adhdhin says: "Allahu Akbar, Allahu Akbar," before he says the second time: "Allahu Akbar, Allahu Akbar"; he must bring himself along with himself. So if he says takbir a second time, he must also bring himself along. This goes on until the end of the tashahhud. No scholar on earth says this; rather, no one who understands the Arabic language says this.
And finally, if he wants to repeat, so that the matter does not become... completely exaggerated, meaning he does not bring himself along with himself for every phrase, he will add according to the Sunnah; meaning a mixed-up thing that has no place in... All of this came to clear up an addition that is not established in the Sunnah, nor in the Book, nor in the fatwas of the imams. Rather, many of them explicitly stated that it occurred, I do not know in the fifth or sixth century. This is what can be said now regarding this addition.