When the praying person finishes reciting the Fatihah of the Book, he reads whatever is available to him from the Qur’an and whatever God passes on his tongue from it, without choosing a specific verse or hesitating and looking at a verse of a surah in which God will place him or any verse of a surah or surah that God will pass on his tongue if he does not complete it. The surah is read by reading, and thus the present and observing world knows his status with God at that time, which he obtained from reading the opening of the book, from his portion of it that he has of it, and from his Lord’s portion of it, because of the praise he received from his Lord and the questioning of the surah that they recite. If he completes it, then the status is to him in its completeness without a doubt, even if he shortens it. According to what he limited, his share of it is any of that status according to what he limited to it, and the Sunnah is to complete the surah.

In the authentic rep

Among the scholars are some who prefer it in secret, some who prefer it out loud, and some of them are good. And what I go to is that since there is no text in that, we stop at it that he hears the reading himself from the point of view of his hearing, such that no one else hears his reading, and it is a situation between out loud and secrets that is suitable for its time, for its time is the time of Barzakh. Between night and day, it is not night, so it is loud, nor is it day, so it is easy. Had it not been that the text in reciting the obligatory dawn prayer was mentioned in loudness, the ruling on it would have been the same. Yes, the Maghrib prayer combines the prayer out loud, because of the night, and the secrets, because of the day, so it is similar to the time of sleep, for the sleeper is in an isthmus home. So the sleeper sees in his sleep shouts, screams, and great things, and the person next to him does not know what this sleeper is in. Treating the time in this way of

And the one who says loudly attaches it to the night prayer, because the night is as long as the sun has not risen, according to custom, not according to the law. And the one who facilitates it makes the dawning of the day during which it is permissible for the fasting person to abstain from it. He did not consider that in the Maghrib prayer, and he called it night due to his saying, “Then complete the fast until the night,” and the law has to consider the same meaning in two ways. At two times or in two ways, this has been said in the interpretation of his saying, “The oven erupts, seeking the light of dawn,” which is what is known from the Arabic language. If the oven erupts and appears, the servant should be in the two-rak’ah prayer of dawn, as God Almighty said. And the voices are humbled to the Most Gracious, so you will not hear anything but a whisper.

And the rising of dawn is a merciful manifestation for sustenance, just as the rising of night is for stillness. God Almighty says, “And out of His mercy, He has made for you night and day so that you may rest in it and that you may seek of His bounty, because the day often includes movements in livelihood, the strength of souls, the interests of creation, the implementation of commands, the manifestation of crafts, the establishment of artifacts in their origin, and the improvement of their appearance. It is a divine manifestation. Rahmani In this world, that is why we have made secrets desirable in such a way that he can hear himself, and you will hear nothing but a whisper, that is, a hidden voice, out of reverence to God Almighty, submission, and good manners to the truth. Rather, it was prescribed to speak out loud in the morning at this manifestation, because he is commanded by an obligatory command to speak from God, so he speaks about a divine command that is disobeyed by

and finds the prayer being performed or finds the imam praying, then among the people are those who say that it is permissible for them to kneel in the mosque while the imam is praying, and among the people are those who say that he should not kneel at all in this situation, and I say so, and among the people are those who say that it is not without either. That he is outside the mosque or inside the mosque. If he has entered the mosque, then he should not kneel them, and if he has not entered yet, then the people of this opinion differed regarding the one who is outside the mosque and has heard the iqama or has seen the imam praying while the people are praying. Some of them said that if he is not afraid that the imam will miss that rak’ah, then he should kneel them. If he is afraid, then he should not kneel them, but he should join the prayer with the imam, and he should perform them after sunrise. The