Stop praying outside of its proper time. His command is for people to know that he made a mistake in his call to prayer, and for this reason, among the muezzins at night are supplications, reminders, reciting verses from the Qur’an and sermons, and singing poetry that is ascetic in this world, reminding of death and the hereafter, so that people know when they hear the call to prayer from them that by doing so they intend to remember God as It was previously mentioned that it is to wake up those who are sleeping, not to enter the time, and for the arrival of the time there is a special muezzin known by his voice, and this is also taking into account the diversity of conditions for the people of God. They must have signs by which they differentiate between the conditions given by the divine names, so understand .

Some scholars said that there are eight conditions and enumerated them. He said that among them is whether it is a condition for the one who gives the call to prayer that he be the one who performs the call to prayer or not. The second is whether it is a condition for the call to prayer that the muezzin does not speak during it or not. The third is whether it is a condition for the one who gives the call to prayer to be in purity or not. Fourth. Is it one of his conditions that the muezzin should face the Qiblah or not? Fifth. Is it one of his conditions that the muezzin should be standing or not? Sixth. Is it disliked for the rider to give the call to prayer or not? He dislikes it. Seventh. Is it one of his conditions that he has reached puberty or not? Eighth. Is it one of his conditions that he does not take a reward for the call to prayer or does he take the reward? It is different. Sharia scholars regarding these conditions and their evidence, between analogy and opposition,

The caller to the truth may speak during his call to the truth in a situation that requires it. It is not permissible for him to delay it, either due to divine discipline or an obligation imposed on him. He may not speak unless it impairs the understanding of the listener in a way that takes him away from being a caller to it. This is the consideration of the second condition . < /p>

The supplicant may supplicate in his state, which is his purity, which is better, and he may supplicate in what he is not in his condition, and it is better in every way, as Al-Hasan Ibn Abi Al-Hasan Al-Basri said, and he was among the people of the path of God. He was among them. If no one exhorts anyone until he exhorts himself, no one will ever exhort anyone. The perpetrator of the evil has the right to forbid the evil, and if he does not do so, he will be charged with a sin. Know that, and this is the consideration of the third condition .

If the supplicant intends the face of God with his supplication, then he is more worthy, and if he intends this worldly life, that does not prevent him from supplicating to God, and the first is better, and it is hoped that the last listener will benefit from his supplication and pray for him and be happy with his supplication. This is in the same position as facing the Qiblah with the call to prayer, which is the fourth condition .

Is the supplicant present in his supplication despite his servitude and humiliation, or is he in a state of looking at his own pride, arrogance and wonder, and he is the one who gives the call to prayer while riding, and his presence despite his humility is more important, and this is the consideration of the sixth condition

Should the person calling before reaching puberty in order to know who is calling to him, like the supplication of an imitator, or should he not make supplication until he knows who is calling to him, which is the condition of puberty in the call to prayer, and this is the consideration of the seventh condition

Is it a condition for the one who calls to God that he does not take a reward for his supplication? For us it is better that he does not take it, and if he does take it, it is permissible for him to do so, because the status of calling to God requires a reward, for there is no prophet who called upon his people except that it was said to him, “Say” I do not ask you for any reward. My reward is only from God, so he established the reward for his supplication and asked it from God, not from the one who was called, to the point that the Messenger of God, may God bless him and grant him peace, did not ask from us in reward for conveying the supplication except affection for kinship, which is love for the family of the Prophet and his kinship, may God bless him and grant him peace. And that they should be honored for His sake were who they were. The Messenger of God, may God’s prayers and peace be upon him, said, “The most deserving thing for which you have taken is the Book of