The basis for this view is that Ibn Umm Maktum gave the adhan after true dawn had broken—the time at which prayer becomes permissible and food becomes forbidden to the fasting person.

The third view is that an adhan for the dawn prayer before dawn is not valid, even if there is someone who gives the adhan after dawn; and that the adhan given at the end of the night is not for the dawn prayer, but rather to awaken those who are asleep, so that they may prepare themselves for the dawn prayer, conclude their night prayer with the witr prayer, and cause those standing in prayer who wish to fast to return [to eat] (1). This view is more correct.

Its evidence is the previous hadith: “When the time for prayer comes, let one of you give the adhan for you” (2). This is general and admits of no exception. Nor is it contradicted by the hadith, “Bilal gives the adhan at night” (3), because Bilal’s adhan was not for the dawn prayer; rather, it was to awaken the sleeper and send back the one who was praying.

In summary, the adhan has conditions related to the adhan itself, conditions related to its time, and conditions related to the caller to prayer. As for those related to the adhan itself, the following are required:

1. It must be given in the prescribed sequence.
2. Its phrases must be delivered consecutively.
3. It must contain no grammatical or morphological error that alters the meaning.
4. It must conform to the number of phrases established in the sunnah.