And in these two rak’ahs before the Maghrib prayer there is a reward that only God knows. Between every call to prayer and the establishment of God’s prayers, there is a special glory and revelation to God. So whoever rescues Him at that time will be singled out for a great matter, which is as we said.

In the narrated report that was authenticated by Kashf. The Messenger of God, may God bless him and grant him peace, has a prayer between every call to prayer

He means the call to prayer and the iqamah, so he called it a call to prayer because it is an announcement of the rise to prayer and the presence of the imam, as it is said about the sun and the moon, the two moons in Lisan al-Arab, and likewise the Imran in Abu Bakr and Omar, which is the prayer of the righteous saints, and it was the Sadr. The first is strict preservation of them, and the reason for that is divine conciliation. The voluntary servitude is a servitude of choice, and the obligatory one is a serv

Likewise, the two rak’ahs of Fajr are for the voluntary prayer before the obligatory one is a charity from the person for himself. God says, “If you speak to the Messenger, then give your speech as charity before me.” So what do you think about speaking to the Truth? God Almighty confirmed and made it obligatory, and the ruling of the two rak’ahs of dawn is a sunnah by agreement.

For the Prophet, may God’s prayers and peace be upon him, He made up for it after sunrise, when he fell asleep and missed the Fajr prayer until the sun rose, so he prayed them, then he prayed Fajr.

And what we have is that he made up for it, and that he prayed it at its time just as he prayed Fajr at its time, for that is the time for the sleeper and forgetful prayer, so it is not said that he made it up according to the terminology of the jurists.

Some of them preferred to recite only the Fatihah of the Book, and some scholars said that there is no harm in adding a short surah to the mother of the Qur’an. Some of them said that there is no desirable timing in reciting the two rak’ahs of Fajr, and what I go to is that it be brief and shortened in completeness without timing, and the Fatihah is not. It is a must, for it is the essence of prayer in prayer, and whoever does not recite it in his prayer has not prayed, and the Sunnah has stated that they are both good, even if you are pressed for time.

The reason for reducing it from the Sunnah is based on the reported report that the amount of time for God to hold all of His servants accountable on the Day of Resurrection is like the two rak’ahs of Fajr, so He used to shorten them out of mercy for his nation. In general, it is a prayer, so its ruling is the same as prayer. With the exception of the obligatory prayers, even if they are voluntary servitude, then in the two rak’ahs of Fajr there is suspicion of servitude out of necessity. Because of the obligatory prayers included in the voluntary prayer

The slave in voluntary prayers and other than the obligatory prayers has the status of a slave from whom he has been freed, or in the status of a mukatib, or in the status of a manager, for in these there are scents of freedom that are not for the slave who does not have these conditions. The Sunnahs of the voluntary prayers are in the state of servitude in them are the status of the mukatib and the manager, and the voluntary ones are not Sunnah. That is, it is not his actions, may God’s prayers and peace be upon him, always, nor his utterances, appointing him to the status of a slave from whom he has been freed. He is free insofar as he has freed what he has freed, and it is a slave insofar as what remains of him has not been freed from what remains. This is a state of slavery between the slavery of necessity and the slavery of choice, like the Sunnahs between the obligatory duties. And the voluntary prayers are the same

As for whoever sees in the recitation that it contains only Al-Fatihah, then because it is sufficient, then it is valid that he prayed. As for whoever adds the surah after Al-Fatihah, he should know the status that this characteristic has attained for him, because the surah with the s-sin is the status, Al-Nabigha said in his Mamdouh.

Have you not seen that God has given you a Surah *** without which you see every angel wavering?

You are the sun and the kings are stars. *** When you rise, no star appears from them.

The surahs of the Qur’an have their positions, and just as every surah has verses, so also every status of someone with God has connotations, the clearest of which is knowledge of God, so support is in expressing it, and this connotation is the master of connotations, like the verse of the Throne, the master of the meaning of the Qur’an. It is the Qur’an in terms of what the servant and the Lord come together in prayer, and it is a distinction in terms of what is distinguished. The servant receives it from the Lord, which is specially designated for him in the recitation of prayer

The servant in Al-Fatihah has made clear the truth by his status in it and that there is no prayer for him except with it, for you know him by his status with his Lord and that it is a status divided between a servant and a Lord, as has been proven, so the servant should recite a surah after Al-Fatihah without having a reflection precede him in what he reads from the surahs or verses from the surah. One or a few surahs. The precedence of the narration in specifying what is read after Al-Fatihah undermines the knowledge of the one who wants to stand on the face of the truth in his status with God, so he is the first to think .