The form of this in knowledge is that the servant requests the necessary existence for himself because it is possible, so he must have a probable one. The servant includes the Lord in his existence without a doubt. So the Maghrib rak’ah was sufficient for it because it includes the second, and the existence of the necessary for Himself has a facet to include the possible, which is the facet of His being a God, able and willing, so it may be the Maghrib rak’ah. God is divine from this perspective, and He, Glory be to Him, also has a view to Himself that does not include the existence of the possible in a single sentence, and He is the All-Sufficient One who has it in all. Considering Him, Glory be to Him, it is not necessary to consider it from the rule of His Essence the existence of the world, and we must only look at it in terms of what the possible demands, so the ratios appear when This is because He is capable, so He seeks what is possible, and He who desires, He seeks what i