Faith is that which worships God whom the Lawgiver has described, and a believer who is sick in his faith is one who worships God which reason has indicated and nothing else. I have alerted you to a matter that includes an excuse for everyone who excuses himself. If monotheism is true, then it is what is required of every existing person, so how about if the performance of legitimate acts of worship is added to that? In outward and inward movements

They agreed that whoever violates one of the conditions for the validity of prayer, intentionally or by forgetfulness, must repeat it, such as facing the Qiblah and purifying himself. Thus, I say, except that I will add more intentionally without excuse.

The conditions for happiness are monotheism, I mean the absence of eternity in Hell, and the conditions for salvation from every fatal station in the Hereafter are things from which salvation is not valid except by His presence without looking at the mercy that encompasses all, for the heart of the knower is wider than the mercy of God, even if His presence is from God’s mercy, for God’s mercy is impossible to encompass God, for God is not characterized as being merciful, and the heart of one who knows God can encompass the truth, as

He said, “The heart of my believing servant encompasses Me ”

So God’s mercy encompasses everything and the servant’s heart. The knower encompasses the truth and the mercy that encompasses everything and encompasses everything, for He is the Absolutely All-Encompassing, and the reason for that is that existence is the existence of the truth, so beware, O heedless one, of reaching these strongholds .

Most of the people held that it is not built in either the event of breaking the prayer or in any other thing that interrupts the prayer except in the case of nosebleeding only. Some of them said that it is not built in the case of nosebleeding as well, and there are those who said that it is built on all of the events, and by which I say that every event that interrupts the prayer is not devoid of either It must be one of the events that invalidates the purity, or it is one of the events that interrupts the prayer and does not invalidate the purity. If it is something that affects the purity, then it is not valid. If it does not affect the prayer, then it is valid, but on the condition that it does not exceed what must be done to remove that conclusive reason for the prayer. If it increases, it is not built and returned

Does the interrupter of the prayer and the barrier between you and the sighting affect the afterlife upon vision, such that it is like the separation between the two rings, or does it not affect the sight and sighting? If the interrupter is a juvenile, which affects faith, then it is not the result of what was presented before it. This event of legitimate monologue is in the status of one who does not build, and if the decisive thing is seeing a reason and relying on it, then he will reap the fruit of the previous dialogue he had before the occurrence of this causal decisive factor, and he is in the status of one who is undoubtedly built .

To a sutrah or to a non-sitrah and something passes between his hands. Does he interrupt the prayer over him or does he not interrupt it? Who says that nothing interrupts the prayer and who says that a woman, a dog or a donkey interrupts it if it passes between his hands or between him and his sutrah, and what I say is With it, the passer-by is sinful, and the praying person is commanded to come between him and the traffic and push him away as much as he can. If he does not do so and does not push him away, then the praying person is sinful, and the prayer is valid in every respect. The limit that he is required to push away from him is the limit of the position of his forehead when he is prostrating on the ground. If it prevents him from the place of his prostration, then he is commanded to push him and fight him. Whatever is more than that, the praying person is not obligated to push it away or fight it, and the sin relates to the one passing by the fate that is called in fr

True is the qibla of the servant. Whoever passes between God and his servant by himself and not by his Lord, his urine will be diverted upon him, and the praying person who is the one who is praying has the right to alert him and prevent him from seeing himself in that, for he is commanded to advise God, His Messenger, the generality of Muslims, their imams, and all people, if he finds a place for advice. And he is not advised, he is sinful, and the one who is communicating in his state is valid. The communication is valid in all circumstances, even if he is sinful. If the passerby is thinking, it will occur to him in the state of his prayer between him and his Lord. If he is in a correct prayer in his heart, then it is impossible for him to pass by something other than what he is in, according to the verse in which it is or the remembrance. Other than that, he will not find a way out. But if he is distracted from himself and the thoughts pass by, then he is not devoid of it a