At various times, from there they say by the expansion of time, which is times, and whoever is not among the knowers has a soul who says by the expansion of time, and they are the people of drinking and watering, and the first know the facts and reveal the details of matters, for the manifestations and conditions differ with the breaths, and only a few of the people of God who know about God know that. Sense and nature obscure the mind from what gives it its rank of looking into the minutest, fine, and simple matters.

This issue has no basis for it to be referred to, as the times for the forgotten prayers are different and the order in making them up is only at one time, which is specifically a time for the two prayers together. This is conceivable in the doctrine of those who say to combine the two prayers, so he has a basis to refer to in Look

As for forgetfulness, he knows what the position he is in requires of what he should deal with, so he forgets some aspects, which detracts from the positions and honors he produces .

The second reason is that the Imam, who is the Sharia to be followed, has a say and a ruling, and whatever he has reached, then if he sets out to achieve the station and completes it according to what he knows, he sees a deficiency in its result, so he seeks knowledge of the reason, and finds himself leaving out what he should have used, but he had no knowledge. Thus, he found a prophetic hadith or a verse from the Book of God Almighty and missed acting on that, so he worked on that and the results of his standing were valid for him. This is in the same position as what he missed from the imam’s prayer .

Like my father Yazid al-Bistami, the lamp made him feel lonely one night, and he was in a state of piety. He said to his friends, “I find loneliness in the lamp.” They said, “O our master, we borrowed a bottle from the grocer to pour the oil into it once, so we poured it into it twice.” He said, “They recognized the grocer and satisfied him.” So they did so, and the loneliness disappeared. And he, may God be pleased with him, was in a state when it was time to be stripped. And not saving. One day, he said to his friends, “I lost my heart.” They searched for the house and found grape hangers in it. Then he said, “He returned to our house, the grocers’ house.” So they gave him alms, and he found his heart.

It happened to our sheikh Abi Madyan, and his time was abstraction and not saving, so he forgot a dinar in his pocket, and he often arranged for himself in the mountain of planets, and there was a deer. We would come to him and he would run to him, and that would be his strength. When he came to the mountain, the deer came and he was in need of food, so he extended his hand to it, as was his custom, to drink. From her milk, she ran away from him and continued to gore him with her horns, and every time he extended his hand to her, she ran away from him. So he thought about the reason for that, so he remembered the dinar, so he took it out of his pocket and threw it in the place where he had lost it, but he could not find it. Then the gazelle came to him, enjoyed it, and walked around.

If a person enters while the imam has begun to bow, then some people say, “If he catches up with the imam and does not raise his head from bowing and kneels with him, then he has realized the rak’ah and does not have to make it up.” These people differed regarding the condition for this one entering. Is it a condition for this one entering that he should say two takbirs, the takbir for ihram and the takbir for ihram and the takbir for ihram? For bowing, or is it sufficient to say the takbir of bowing? And if it does, is it a condition of it that he intends the takbeer of the ihram with it, or is that not one of its conditions? Some of them said that one takbir is sufficient for him if he intends to say the takbir of the ihram, and some said that two takbirs are necessary, and some people said that one takbir is sufficient for him, even if he did not intend to say the opening takbir. Secondly, some people were of the view that if the imam raises his head, he has missed the rak’