The isthmus softens its image so that the world of the unseen accepts it. Likewise, the isthmus of dawn, which is the emergence of the world of the unseen into the world of witness and sense, must pass through the isthmus of imagination, which is the time of the morning prayer from dawn to sunrise, so it is neither from the world of the unseen nor from the world of testimony, so it takes the isthmus which it is. The imagination expressed at the time of dawn until the rising of the sun has the abstract, intelligible meanings that the night has, and the imagination condenses it in its isthmus. If he covers it with the density of his imagination after its gentleness, then the occasion occurs between it and the world of sense, and a dense image appears in the senses after what was previously a gentle, unseen spiritual image. This is from the effect of the isthmus that nullifies the intelligible. It is perceptible at the end of the night, and what is perceptible is returned to intellig

His example is that the image of the house in the mind has a pleasant and intelligible image. If the imagination looks at it, it forms it with its power and separates and condenses it from its pleasantness in the mind. Then he spent the limbs in building it by collecting brick, clay, plaster and all that the engineered building thinned, so he established it in the senses as a dense image that the eye can witness after it had been reasonable and pleasant. It is formed into any form it wishes, and that power is removed from it in the senses due to the restriction that has occurred to it, so the whole day remains bound in that form according to the length of the day. If the day does not end like the day of the Hereafter, then the form will have an endless duration, and if rivers end like the day of this world and its days are separated, then a day of Twenty-four hours, a day of a month, a day of a year, a day of thirty years, and less than that and above that, so the image remains bo

The night is three-thirds, and man is three worlds: the world of sense, which is the first third, the world of his imagination, which is the second, and the world of his meaning, which is the other third of the night of his upbringing, and in it the truth descends, which is his saying, “My servant’s heart is sufficient for me” and his saying, “God does not look at your images, which is the first third, nor at your deeds, which is the second third.” But he looks at your hearts, which is the other third, for it has spread throughout the entire night. Whoever says that the end of the time is the first third, then he takes into account the third of the senses, and whoever says the end of it is until midnight, which is the middle of the second third, then he takes into account the second third, which is the knowledge of his imagination because it is the place of work in softening or condensing, and whoever says until the coming of dawn, then he takes into account the The world of meani

Everyone agreed that the beginning of the morning time is the rising of dawn and its end is the rising of the sun, but they differed regarding its chosen time. Some say that traveling in it is better, and some say that immersion in it is better, and I say so.

Know that whoever has the upper hand in his understanding of the words of the Prophet, peace and blessings of God be upon him, and the words of God Almighty about seeing God, that this is due to knowledge and reason, not to sight, and this is what a group of wise and discerning Sunnis have said, so they are in the same position as one who sees deception and one who has mastered it. Based on his understanding of what is stated in the Shari’a regarding sighting, that this is with the sight and that it does not detract from the divine aspect, and that the direction does not restrict the sight, but rather restricts the prey, then he is in the position of one who sees the travels during the morning prayer, such that he remains for the sunrise as long as one rak’ah or the salutation with the appearance of the visor of the sun. What is astonishing about this is that the one who He held that the vision stated in the Sharia is to be attributed to knowledge and not to sight. He sees the