And I have not seen in our time anyone who preserves it from among the jurists except our friend Zain al-Din Yusuf bin Ibrahim al-Shafi i al-Kurdi, and may God grant him success in that.

[ The prayer of the Awliya al-Awabeen ]

And in these two rak ahs before the Maghrib prayer, there is a reward that only God knows, for God has between every call to prayer and the establishment of a special reverence and knowledge.

In the narration that was authenticated by the revelation of the Messenger of God, may God s prayers and peace be upon him, between each call to prayer

He wants the call to prayer and the iqaamah, so he called it the call to prayer because it indicates the rise of the prayer and the presence of the imam, as it is said in the sun and the moon, the two moons in the tongue of the Arabs. The servitude of having to be fully present with knowledge of the manners, majesty, and honor that is required of the master who is worshiped, so the servitude of choice for it is like sport for the soul and like isolation in the hands of solitude. Effect, so keep them from Hafez

[ A supererogatory act before an obligatory prayer is like charity before a private prayer. ]

And the two prostrations of Fajr likewise, the supererogatory before the obligatory charity is a charity on the part of a person upon himself, God says, If you speak to the Messenger, then come before your conversa- tion as charity.

The Prophet, may God s prayers and peace be upon him, made it up after the sun had risen when he slept from the morning prayer until the sun rose, so he prayed them and then prayed the morning prayer.

And we do not have it to make up and that he prayed it on its time as he prayed the morning prayer at its time, for that is the time for the prayer of the sleeper and the forgetful, so it is not said that he made it up according to the terminology of the jurists

( He arrived in the reading chapter in the two rak ahs of Fajr )

Some of them preferred to recite in it only the Fatiha of the Book, and some scholars said there is nothing wrong with adding a short surah to the Mother of the Qur an. And whoever does not recite it in his prayer, he has not prayed, and the Sunnah has been narrated to improve them even if time crowds you

( Referred to as this chapter )

The reason for reducing the Sunnah in it is the reported news that the amount of time in which God will call His servants to account on the Day of Resurrection all of them is like the two rak ahs of Fajr.

[ The status of the servant in the supererogatory ]

So the slave in the supererogatory, and with the exception of the obligatory prayers, is the status of a slave from whom a person has been emancipated, or the status of offices or the status of a ruler, for in these there are smells of freedom that are not for the slave who does not have these cases. He, may God s prayers and peace be upon him, did it always, nor did he who uttered it by assigning him to the status of a slave of emancipation from whom he was freed, so he is free in that he freed from him what he emancipated, and he is a slave in terms of what remained of him without emancipation of what remained.

[ The Opening of the Book is sufficient ]

As for the one who saw in the recitation in it Al-Fatihah only, because it is sufficient, then it is correct that he prayed.

Did you not see that God gave you Surah *** You see every king below it vacillating

You are the sun and the kings are stars *** If you rise, no planet appears from them

[ The verses of the Qur an surahs and the indications of human knowledge ]

And the surahs of the Qur an have its places, and just as every surah has verses, so does every rank of a person with God have indications, the clearest of which is the knowledge of God. The Lord, who distinguished him in the reading of the prayer

[ The status of a servant before his Lord in Al-Fatihah ]

And the servant in Al-Fatihah has clarified the truth by his position in it and that he has no prayer without it, for you know him according to his position with his Lord and that it is a rank divided between a servant and his Lord as it is proven. Soor