he official call to salat is called Ezan

Sohbet of 01/16/1987
 The topic in one of our meetings in 1987: Ezani Muhammedi
 (The official call to salat is called Ezan).
 
 “Euzu billahi minesseytanirracim Bismillahirrahmanirrahim
 Elhamdulillahi Rabbil alemiyn essalatu vesselamu ala Rasulina Muhammedin ve ala alihi ve eshabihi ecmain”
 
 Dear friends (dosts), today is the first meeting of 1987.  The topic of discussion is the official call to salat referred to as EZAN, or Ezani Muhammedi. There is plenty of information regarding Ezani Muhammedi in the books of hadiths and other religious literature.  This is why anyone who is interested in learning more can read extensively on the subject.
 Generally, the literal meaning of Ezan is “the official call,” and it is meant to be informative, as well an invitation.  Whoever accepts this invitation will be fortunate and find peace in this world and the hereafter.  It is common knowledge that one and one-half years before the official migration to Medina, during the night of Miraj, the obligation of salat was given to humanity by way of Hz. Muhammad (sav).  It was given as an obligation that has to be performed five times a day. Until the end of the Mecca time, the sacred city, the words “essalatu camia” were used to invite people to salat During the first year of migration, Ezani Serif, another name for the official call to prayer, became an official call.  The first persons to perform it were Bilal-I Habesi in Medina and Habib bin Abdurrahman in Mecca. Eventually, as the number of people converting to Islam significantly increased, it became difficult to call people to prayer at a designated time. The widespread account states that due to the ever-increasing number, Muslims began to contemplate on how people could be invited to perform salat.
 Some individuals suggested it be done by the stroke of a bell, but Rasullullah (sav) said that the Christians already used the bell.  Others suggested the Jewish instrument, but Rasullullah (sav) again said that this was the way of the Jewish people.  Yet others suggested the use fire to signal people, but Rasullullah (sav) did not approve of this proposal.  On this day, they were unable to decide and nothing was made official. 
 One day, Abdullah bin Zeyd had a dream and shared it with Rasullullah (sav). He stated, “In my dream someone took me for a walk so that that would be able to describe the invitation to salat.”
 He told me to repeat the phrase “Allahu Akbar” four times, and he also taught me the rest of the phrases in the official call (except for “kadkametis salah.”). 
 Abdullah bin Zeyd then prayed that this dream be from the true source (Hakk). 
 There was an account of Ebu Davud’s dream where the following was revealed: In my dream, Abdullah, who had a bell in his hands, invited me for a walk, and I asked him, “Dear Abdullah would you give me the bell so that I may use it to invite people?”
 He replied by saying, “Would you like me to suggest something more sacred than a bell?”  I replied, “Please, please!”  Abdullah said, “You may repeat ‘Allahu Akbar.’”
 Hz. Omar (ra) had the same dream before all of this happened, but he was uncomfortable sharing it with others.
 In the second volume of Sahih-i Buhari, it explains that the reason why the official call was not revealed to Hz. Rasullullah by Vahiy, the sacred communication between prophets and the only one Creator, Allah c.c., was because Ezan had already been revealed to Hz. Rasullullah on the seventh level of heaven known as leylei Isra. This is more powerful than Vahiy.  It was not until the migration to Medina that this was disclosed to the people.
 After Abdullah bin Zeyd’s dream, Hz. Muhammad (sav) said the following:  “InshaAllah this is a dream from Hakk (Hakkani).”  Hz. Omar’s dream provided him with the clarity that evidenced that this was to be made the official call to prayer.
 
 One day, Bilal (ra) came to the house to call for the morning salat, and Hz. Rassullullah was taking a nap.
 In order to not wake him up in an abrupt manner, Bilal (ra) whispered in his ear, “Essalatu hayrum minennevm.” which means “Salat is more precious than sleep.”  Hz. Rassullullah liked this so much that he suggested Bilal (ra) add this to the official call to prayer.
 
 
 As a result, Ezani Muhammedi, the official call to prayer includes:
 4 times Allahu Akbar
 2 times Eshedu enla ilahe illaallah
 2 times Eshedu enne Muhammeden Resullullah
 2 times Hayye ale’s-salat
 2 times Hayye ale’l-felah
 
 In the morning:
 2 times Es-salatu hayrunminen-nevm
 2 times Allahu Akbar
 1 time La ilahe illa Allah
 
 Kamed, on the other hand;
 2 Allahu Akbar
 1 Eshedu enla ilahe illa Allah
 1 Eshedu enne Muhammeden Resulullah
 1 Hayye ale’s-salat
 1 Hayye ale’l-felah
 2 Kad kametissalah
 2 Allahu Akbar
 1 La ilahe illa Allah
 
 In another hadith, it was suggested that Allahu Akbar be repeated four times and the rest of the phrases two times during kamed.  Kamed is the second official call to prayer that is repeated inside the mosque.  This is the reason why in some mosques it is repeated four times and in others two times.
 This is the manner by which one of the remarkable foundations of Islam was established, and it has been passed on without ever having been altered. Furthermore, this will be the voice of Islam until the end of time.
 In the hadiths, it is suggested that Ezan be called out from elevated places such as minarets, the tall towers on mosques.   It is also suggested that everyone should pay attention to the official call when it is repeated.
 My dear reader, if we think about this closely, we come to realize that there is an official call for salat repeated every minute.  Because there are time differences all around the world, no minute is idle during a twenty-four hour period.
 Ezani Muhammedi does not come from the earth.  If we paid more attention to it, we would realize how sacred and precious the invitation to Islam, the Ezani Muhammedi, the official call, truly is. 
 Dear whole-hearted seeker of truth, the aim is not merely to memorize the phrases of the official call and repeat them one at a time, instead the aim is to reflect on the meaning of the phrases we repeat during Ezan.  What is concealed in those words?  If we listen to it without paying attention, as if we were hearing a musical instrument, we cannot benefit from it. 
 By listening to the call to prayer without paying attention, we merely hear a beautiful voice filled with emotion, but we do not grasp the full meaning of Ezan.  Generally, we deal with every issue in our lives in an emotional or materialistic manner and miss the opportunity to seek and learn.
 InshaAllah, Cenabi Hakk will provide us with the diligence we need to be meticulous researchers, like our ancestors, and save us from being mere imitators.
 Whenever we repeat it or hear it, if we do not pay close attention, not only do we forgo the benefits of the official call, but we also forgo the benefits of the salat that follows it.
 From the onset of the Ezan, we need to try focusing on the phrases of the official call.  In reality, we do not have the adequate intelligence to be able to fully understand the depth of what Ezani Muhammediye means.  Nevertheless, we must try to understand as much as possible so that we may change our perspective in a positive way.
 The order is as follows:  4 tekbirs (Allahu Akbar), 2 sahadah for Allah c.c., 2 sahadah for Resullullah (sav), 2 hayye alessalat, 2 hayye alel felah, 2 tekbirs, 1 Kelime-i Teyhid, La ilahe illa Allah.
 There must be something special in the ordering for is to repeat it five times a day.  When the muezzin, the person who performs the Ezan, announces the official call, most of the time, we only pay attention to his voice.  But what is the hidden secret in the call?
 
 What news comes to us from the muezzin during the official call?
 Four Allahu Akbar’s are repeated.  What does Allahu Akbar mean?  Despite the fact that there is a different name for the Creator in every language, it means that Allah c.c. is the greatest and most magnificent.
 Another meaning is the name Zat [the only Source/the real Owner]that is the combination of His attributes, the union of opposite names, and all of the attributes of the Zat that together in One are regarded as Allah c.c.
 Scholars have explained the significance of the word Allah c.c. extensively. They have said that this is the name the Creator calls himself.  Moreover, some say that the word may have come from “Elehe yelehu” which some scholars have further explained letter by letter.
  The first letter, “Elif,” is composed of twelve dots one on top of the other with each dot representing a different level of knowledge; seven dots represent the levels of the nefs and five dots represent the levels of knowledge Hazrat. Additionally, they have said that the letter “Elif” is the source of all of the letters in the word “Allah” when reshaping and conforming it.
 At this juncture, we mention that word “Tanri,” which means God in Turkish, cannot fully convey the meaning of the word “Allah.”  The word “Tanri” comes from the religion of a group of people known as the Shamans.  It was customary in the Shaman’s religion for them to bow at the sun at dawn, which is “Tan” in Turkish, and this is the reason why when we say the word “Allah” we have to be aware of its true meaning.   
  “Kebir” means “great” and “Akbar” means “the greatest.”  However, when we say “the greatest” we should not assume that other great ones co-exist. 
  When we repeat the phrase “Allahu Akbar” we should meditate on the notion that Allah is not only God the great, but that Allah c.c. is the only One, the greatest, and cannot be compared to anything else.
 When a person states “Allahu Akbar” he or she is repudiating all the idols and false Gods in his or her imagination. 
 This is the reason why we cannot replace the phrase “Allahu Akbar” with “God is the greatest.”
 My dear friend, it is impossible for us to comprehend Allah c.c. from the Zati Mutlak [Level of absolute presence] point of view of.
 Hz. Rasullullah (sav) warned us that we should not try to understand the Zat [the only Source or real Owner] of Allah c.c. The comprehension for and our closeness to Allah depends on our proximity or understanding of Allah’s attributes of Esma’s, and Ef’al. 
 How may one who cannot even reveal his or her own secrets draw back the curtains of truth and possibly formulate even the most insignificant opinion about the Creator of the whole universes? 
 There is no way to fully understand the meaning of the phrase “Allah Akbar.”  The only thing we can do is to try and understand, as much as is possible and through the help we receive, by repeating the phrase “Allahu Akbar.”  This we need desperately.