He said about himself that he prays for us, so the two rak’ahs were in the four rak’ahs for this reason, and when he wanted to separate the first two things from the last two so that they could be distinguished, he separated them by sitting, and this is the incident that was presented to him until he sat, and if he missed it, he prostrated for it and did not bring it as he did. He comes up with the pillar if he misses it.

As for the occurrence of sitting after the two rak’ahs in the Maghrib prayer, it is a different matter other than this, and it is not a middle sitting because there are not two rak’ahs after it, so it is in the two-thirds, and in the four-rak’ahs in the half, and that is to point out that the two things, if they are combined, are one thing, so that one thing is the same as the third rak’ah of the Maghrib prayer, indicating that these are The two rak'ahs divided between a slave and a lord are in meaning the same because the meaning of one includes the second in all its aspects, but the other does not, because the other includes it in one way but does not include it in a way. From the aspect in which it includes it, two rak'ahs appeared for the quartet after the middle session, one rak'ah for one because it includes the meaning of the other, and the other for the last because it includes the meaning of the first. The one face that has no brother remains in the same position as the W

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

Scholars disagreed about placing one hand over the other in prayer. Some people disliked it in the obligatory prayer and permitted it in the voluntary prayer. Some people believed that it was one of the Sunnahs of prayer, and this action was narrated on the authority of the Messenger of God, may God bless him and grant him peace. He also narrated in the description of his prayer that he did not do that. It has also been proven that People were commanded to do so

The conditions of the person praying before his Lord, the Almighty, the Majestic, in his standing differ according to the difference in what he is speaking to him with. If what he is speaking to him with requires holding himself together, that is sufficient, and if it requires laying down, which is sending the hands, then send them. Likewise, if the verse requires seeking forgiveness, he asks for forgiveness, and if it requires supplication, he asks, and if it requires glorification. The high body is great, and if it requires pleasure, he is happy, and if it requires humility, he is humble, then it is according to