Except in this, I mean the trinity, the pattern, and every Sunnah, and the human being is informed and announces the call to prayer in whatever capacity he wishes from all of that, and this is our doctrine, like the different narrations regarding the eclipse prayer and other things .

Then God has prescribed for us in the call to prayer after the two testimonies of faith to say “Live to prayer” in pairs, calling for myself with the one, and calling for others with the second, and its meaning is: “Come to call upon your Lord and purify yourself, and come to the mosques one time.” And whoever is in the mosque says to him the second time when he says it, “Purify your hearts and come before me.” Your Lord, for you are in His house, you have gone to Him for the sake of communing with Him. Likewise, His saying, “He lives on the successor” in both considerations as well, and the interpretations both times say He is saying to the outsider and the one in the mosque, to himself, and to others: “Accept what His deeds will save you from His torment with His bliss and from His veil through His manifestation and vision, and accept the second one from “He lives upon the success” for that which will keep you in your bliss and the pleasure of seeing you.

Then he says, “God is great, God is great, for himself and for others, and for whoever is waiting for prayer, such as those present in the mosque, and whoever is out doing his work says, ‘God is greater than what you are in,’ meaning, God is more deserving of the greatness than the one who prevents you from the turn to prayer that we have commanded you to achieve, and to win and stay in the two situations. But He did not He quarters the second, for it is not the same as the first, for the second I mean the takbir and the two ha’ilas. Rather, what is meant by that is closeness, and the mind is not independent in its perception, as it is specifically for the Sharia. That is why he did not quarter the two ha’ilas, nor did the second takbir, and he doubled it because he addressed himself and others, and the one who is in the mosque and not the one .

Then he said, “There is no god but God,” so he concluded the call to prayer with absolute monotheism. Since the call to prayer includes many things that include actions attributed to the servant, it may occur to the soul of the one being called that he was not called to do it unless the action has a reality, and the caller is also like that, so it is feared that he will add the action to himself as a moral. As some of them see it, God has not made it a proof of his monotheism, except for his being unique to creation, such as his saying, “Whoever creates is like one who does not create,” or “Do you not remember?” It is a hidden divinity in the soul of every human being, and it is the hidden polytheism that is forgiven. So he concluded the call to prayer with monotheism without duality, triangulation, or quadrature, and this is It is the absolute monotheism that the prophets brought from God on the authority of God, and it is the best word said by the Messenger of God, may God bless

As for the tathwib in the call to prayer for the morning prayer, which is their saying, “Prayer is better than sleep.” Among the people are those who see it as a legitimate call to prayer and consider it, and among the people are those who see it as an action of Omar, but do not consider it or say so. As for our doctrine, we say it according to Islamic law, and if it was an action of Omar, then the lawgiver has approved it.

By saying, “Whoever establishes a good sunnah,”

There is no doubt that it is a good sunnah that should be considered according to Sharia law, and with this consideration it is part of the Sunnah call to prayer, except in the doctrine of those who say that the Sunnah is the one that was done in the time of the Prophet, may God bless him and grant him peace. He greeted him, knew it, and approved it, or he was the one who enacted it, may God’s prayers and peace be upon him, so the bottom line according to the one who said this is that nothing is ca

As for the one who increases his life for the good deed, if he did it in the time of the Messenger of God, may God bless him and grant him peace, as

It was narrated that this was called for in the Battle of the Trench, when the people were digging the trench, and the time for prayer came, and it is the best prayer, as was reported. In the hadith, the herald called out to the people of the trench, “ Hail for good deeds. ” He who made it in the call to prayer did not make a mistake, rather he followed his example. If this report is authentic or he enacts a good sunnah, then he will have its reward and the reward of whoever acts upon it. Those who hate it do not hate it except out of fanaticism, so what is fair to the one who said it? We seek refuge in God from the temptations of souls .

There are those who say that it is obligatory, and those who say that it is a confirmed Sunnah, and those who say that it is obligatory, among them are those who see it as an obligation on the individuals, and among them are those who see it as a sufficient obligation, and among them are those who say that the call to prayer is obligatory on congregational mosques, and this is the doctrine of Malik, and in a narration from him that it is a confirmed Sunnah, and he did not see it as an obligation or a Sunnah on the individual. And there are those who say that it is obligatory for the notables, and those who say that it is obligatory for the notables and for the groups, whether traveling or present, and those who say that it is only travelling, and those who say that it is a Sunnah for the individual and for the group, except that he emphasized the right of the group and everyone agreed that it is a confirmed Sunnah or an obligation on the Egyptians, and this is what our Sheikh Abu