For he said about himself that he prays for us, so the two rak ahs were in the four rak ahs for this reason, and when he wanted to separate the first and the last two things in order to be distinguished, he separated them by sitting, and this is the accident that was presented to him until he sat down.

[ Sitting after the two rak ahs of the Maghrib prayer ]

As for the occurrence of sitting after the two in the Maghrib, then there is another matter other than this, and it is not an intermediate sitting, because there are not two rak ahs after it. Abd and Lord is one in the meaning because the one meaning includes the second in all of its aspects and not the other as well because the other includes it from one aspect and does not include it from the other aspect. From the aspect that it includes, two rak ahs appeared for the four units after the middle sitting, one rak ah for the one to include the meaning of the other and the other for the other to include the meaning of the first and the one aspect remains. The one who has no brother is like the Witr that God has added to our prayers, and it is one rak ah without a second, and it is the aspect by which the truth is unique to us in its essence.

[ The existential link between the obligatory right and the possible creation ]

The picture of this in the Ma arif is that the slave seeks the necessary existence for himself because it is possible, so he must have a weighted one. The face and the Almighty also has a face to himself that does not include the existence of the possible in one sentence, and he is the rich that he has absolutely, so by looking at him the Almighty does not need to look at it from the judgment of himself the existence of the world, and we must only look at it in terms of what the possible requires, then the lineage appears at that and His being able So he asks for what is decreed and what is desired, then he asks for what is meant. So what is meant is the obligatory aspect of the truth in terms of what the universes do not ask for, and the universes do not ask for it, if we do not look into themselves. God Almighty said, God is free from the worlds and the worlds. Signs of it, so he raised that there is a relation between him and the world and a face that connects him to the world in terms of that face from which he is independent of the worlds, and he is what the people of view call the face of evidence. Which faces do not limit me and do not indicate the evidence of hadiths, for the evidence of the truth over the truth is the existence of the truth in the very existence of the possible for the possible in terms of what its existence is the existence of the eye of the truth, not in that it exists from the truth or lacks the truth. It happens to him and may not happen, and the lack of the possible is the possible is impossible, and the lack of the duty by itself is the possible in the impossible is impossible, there is no lack of the possible and no duty at all, the necessary being is rich at all, and the possible is not poor for the possible at all or for the impossible, for the attainment of what is not possible for the possible is impossible, then the right Nothing comes from it in the servant, nor does the servant have anything from it. The apparent meaning of the possible and its essentials is the existence of the truth, and the possibilities remain on their origin from the possibility and never leave. The universe is evidence of God because he looks at himself and infers. What is known is that his looking is due to the ruling that he is characterized by existence, so existence is the beholder and he is the truth. community If you multiply one by one, the outside is one, so understand

( Chapter rather pray in the sackcloth in prayer )

[ The sayings of the fuqaha regarding the assignment in prayer ]

The scholars differed regarding placing one of the hands over the other in prayer. Some people disapproved of it in the obligatory and permitted it in the supererogatory, and some saw that it is one of the ways of prayer. so

( Considering that with the people of God )

The conditions of the worshiper differ in the presence of his Lord, the Mighty and Sublime, in his standing according to the difference in what he is pleading with him. And if reverence requires reverence, then it is according to