Or out of diligence, he did not prostrate for it, contrary to what was made for him as an alternative and not obligatory, then the prayer is invalidated by neglecting it intentionally or by doing what was not prescribed for him to do intentionally. There is a difference between the middle session and the session of rest and the session that is between the two prostrations in each rak’ah. And the last sitting, and the ruling on all of that, is different, and it is considered in the blind, in the throne, in the lowest heaven, and on the earth when the servant sits in his seat, so the blind is for sitting between the two prostrations, and the throne is for the last sitting, and the sky is for the middle sitting, and with my sitting on the earth, where I was one of my sittings, for sitting for rest. As for the one who sat in the Witr prayer, what is his ruling? Ruling for the middle sitting, as it is not prescribed for him to leave it, but for the rest session, it is prescribed

The scholars differed as to whether the validity of the prayer of the person being led in prayer is linked, and I say that if he follows him in what he is commanded to follow in it, he should follow the validity of the imam’s prayer. Firstly, some of the people saw that it was linked, and among them were those who did not see that it was linked, and for this reason they disagreed regarding the imam if he prayed while he was junub and they learned of that after the prayer. Whoever sees the connection says their prayer is invalid, and whoever does not see the connection says their prayer is valid, and this is what I go to. Some people differentiated between the imam being aware of his impurity or forgetting, so they said, if he was aware, their prayer is invalid, and if he was forgetful, their prayer is not invalid.

God does not burden a soul beyond what it can bear, and it is not within the power of a human being to know what is in the soul of another, nor to be aware of the conditions of others. So each person who prays is only according to his condition with God. This is why the Sharia has not commanded him to follow an imamate except what he sees of the imam. Raising and lowering. If he discovers the state of the Imam, his ruling is according to his discovery. If he knows that the Imam is not in purity, then he has no right to follow him from the time he knew it, and what he had prayed with him before he knew is valid for him. There is no consideration in that for forgetting the Imam or baptizing him, for the Imam is with him from the time he knew it in something other than Prayer according to Islamic law, and God has not commanded him to be connected, I mean, to follow except the one praying. If the imam forgets his impurity or has committed ritual impurity, then he is praying accord

This prayer has no basis in the unity of the Essence and no result in the state of the knower who acts upon it, but it does have knowledge of the oneness of multiplicity. Likewise, whoever sees that the Essence required for itself the existence of the world, then this knowledge does not result in what comes from God to the heart of the servant, nor in His manifestation in This prayer, because it is based in its existence and reality on what is added to the One, is from the presence of the Divine Names, so its occurrence is not valid from the solitary one, unlike all prayers, for they are valid from the solitary one, and every prayer except the Friday prayer gives what the Friday prayer gives in terms of what it is a prayer from the opening takbeer to the salutation from it. It gives what Friday does not give in terms of knowledge of the oneness of truth that the rich have .