Abdullah ibn Zayd ibn 'Abd Rabbah saw in a dream a man with him carrying a bell, so he said: Will you sell this to me?

The Shaykh : The two visions agreed on this description, and the Prophet (peace and blessings be upon him and his family) supported it. It is known that its prescription was not established except after the approval of the Messenger of Allah (peace and blessings be upon him and his family), where he said: He says: Ibn Hajar (may Allah have mercy on him) said that his handling of the hadiths in this book is sometimes deficient, as he deletes from the hadiths what is necessary for understanding the rest, and he himself (may Allah have mercy on him) mentioned in *Al-Nukhba* that it is not permissible to delete anything from a report if the rest depends on it. However, he does not delete anything without which the meaning is incomplete, except that he deletes something whose presence is better than its deletion for the sake of brevity, because he compiled this book to be memorized by heart. He said: Look, he mentioned the adhan and omitted its details (may Allah have mercy on him) because it is known. This is a nominal sentence from which the related phrase was deleted. He said: "Its origin is greater than everything," but he deleted the related phrase to intend generality. That is, "Greater" means: He has absolute greatness without restriction. If you said: "Greater than everything," the indication might be the same, but it weakens the generality. When you say: "Greater than everything," it means He has absolute greatness. "Allahu Akbar" is the second affirmation, the third is likewise, and the fourth is likewise. So the three are affirmations of the first. This is what may come to mind, and one might think this is from the category of verbal affirmation, like saying to a man: "Rise, rise, rise, O man," repeating the command to him. What do you want? Affirmation. But what appears is that they are separate sentences, each sentence distinct from the other. That is, it is necessary for the second, third, and fourth to exist. This is the apparent view, and this is from the category of confirmation. Confirmation means: Confirming the greatness of Allah (Mighty and Majestic) in the heart, because the affirmed thing is permissible to be deleted if only its excellence is mentioned. But in this hadith, it is necessary for every sentence to exist: Allahu Akbar, Allahu Akbar, Allahu Akbar. After this takbir and glorification of Allah (Mighty and Majestic), you say: "And all praise is for Allah." You all know the meaning of "La ilaha illa Allah," which is: There is no worshipped entity except Allah. That is: There is no true worshipped entity except Allah. "True" is more appropriate than "with truth," because if you said: "There is no worshipped entity with truth," you would need to supply another implied word, such as "existing with truth" or "real with truth." But if you said: "There is no true worshipped entity except Allah," the deleted part is implied, meaning you do not need to supply anything. This is from one aspect. From another aspect, it matches the saying of Allah the Exalted: So the implied meaning is: There is no true worshipped entity except Allah. As for a false worshipped entity, it exists. Allah (Blessed and Exalted is He) said: And He said: But everyone other than Allah is a god in name only, not in reality. Allah the Exalted said: And He said: Meaning: These worshipped entities are so they are only names, completely devoid of meaning, that is, the meaning of divinity. Yes, and know that whenever you affirm that there is no worshipped entity except Allah, your affirmation necessitates the oneness of lordship, because singling out Allah for worship includes singling Him out for lordship, because you will not worship except He who is Lord. That Muhammad is His slave and His Messenger. This statement implies that it is not necessary for a person to say "O Allah, send blessings upon Muhammad" every time he mentions the Messenger. It is permissible to say: "Muhammad is the Messenger of Allah" without saying: "(peace and blessings be upon him)," because sending blessings upon the Prophet (peace and blessings be upon him) after the completion of the adhan is not part of the phrases of the adhan. Otherwise, it is known that it is prescribed for a person who follows the mu'adhdhin to say after that: "O Allah, send blessings upon Muhammad, O Lord of this perfect call." Because the Prophet (peace and blessings be upon him) commanded that, but it is not part of the adhan. "His slave" is a refutation of those who exaggerate in him, claiming for him what he (peace and blessings be upon him) disavows, which is that he has control over the universe and a share in lordship. So he is a slave who is not worshipped; he himself is a slave who needs Allah (Mighty and Majestic). "And His Messenger" is a refutation of whom? Of those who denied him, who said: He is a sorcerer, a madman, a poet, a soothsayer. So he is a slave who is not worshipped, and a Messenger who is not lied about (peace and blessings be upon him). And know that this servitude by which the Messenger of Allah (peace and blessings be upon him) was described, and by which the other prophets were described, is the most specific type of servitude. Because servitude is general and specific, and more specific than the specific. The general servitude is in the saying of Allah the Exalted: This is general; all creation are slaves to Allah, and Allah the Exalted is their Master. He does with them what He wills, He honors whom He wills and humbles whom He wills, He guides whom He wills and misguides whom He wills, He gives the kingdom to whom He wills and takes the kingdom from whom He wills. He (Mighty and Majestic) is the Master, and everything other than Him is a slave, worshipping Allah (Mighty and Majestic). The general, decreed servitude. "Allahu Akbar" is the last sentence we stopped at. I think "Hayya" means "Come," and it is a verbal noun (ism al-fi'l). It does not take the markers of a verb. That is, you do not say to a group "Hayyu" or to two people "Hayya," but rather we say: "Hayya 'ala al-salah" (Hasten to the prayer) for the singular, the group, and the dual. For this reason, we say it is a verbal noun. The rule for verbal nouns is every word that indicates an action. Yes, every word that indicates the meaning of an action and does not accept its markers is a verbal noun. This is the rule. If it indicates the meaning of a command, it is a verbal noun of command. If it indicates the past, it is a verbal noun of the past. If it indicates the present, it is a verbal noun of the present. So everything that indicates the meaning of an action and does not accept its markers is a verbal noun. It means "Come to the prayer." It is possible to say that the "al" in "al-salah" is for the present covenant, meaning: To the present prayer. And it is possible to say that the "al" is for generality, meaning: Come to the prayer. And the first thing that enters into that is the present prayer. And perhaps this is closer: to make it general, meaning: Come to the prayer, for it is the best thing placed, and the first thing that enters into that is the present prayer. "Al-falah" (success) is a comprehensive word that includes salvation from every disliked thing and attaining every desired thing. A comprehensive word that includes salvation from every disliked thing and attaining every desired thing. The appropriateness of mentioning "al-falah" here after mentioning the prayer is very clear, as if he is saying: Because through it is success. So the prayer is all success, all good. For this reason, it is what is sought for help in calamities, as He (Mighty and Majestic) said: "O you who believe, seek help." As Allah the Exalted said: And the Prophet (peace and blessings be upon him and his family), when a matter distressed him, he turned to the prayer. As for it is like the first sentences, and its meaning has preceded us. This is the adhan. It is a declaration of the greatness of Allah (Mighty and Majestic), a declaration of the oneness of Allah, a declaration of the message, a call to the prayer, a call to success. And by this we know the virtues of Islam compared to the previous nations. They had nothing but bells, trumpets, and fires, and perhaps other signs like whistling and the like. But the Islamic religion, praise be to Allah, the instructions that are for it have this great distinction: remembrance, tawhid (the oneness of Allah), and testimony to the truth. He says: This contains deletion and is called brevity by deletion. That is, he came to him and informed him, so he said: And this is from brevity by deletion. "It," meaning the vision you related to me, is a true vision, meaning: truth, and not a false vision. Then he commanded him to go to Bilal in order to teach him the adhan, because his voice was more resonant than his.