The two Shafi’i prayers are included in it, so it was attached to the morning prayer due to the ruling of sunrise in the state of the state of the foolish person and the state of the servant. This is the opinion of those who said

And in everything. He has a sign *** that indicates that He is one.

So two people did not say, nor did two things say, so he considered the oneness of everything from its being a thing and from its being a sign of the oneness of truth, so that the one is not known except by the one, and for this reason Al-Hasan ibn Hani, a poet of his time, I wanted this one line to be mine with all my poetry, then he worked on its meaning, and nothing like it came, nor did I give from Hasan the course of meaning what he gave this line, and it is beyond my knowledge at this time what Al-Hasan did, and if it had been in my memorization at this time, I would have recorded it in this place until it is known. T

This is their difference regarding the time during which it is permissible for a traveler, if he resides in a country, to shorten his prayers. Abu Umar ibn Abd al-Barr narrated eleven sayings on this issue, which did not come to me at this time. Let him look at them in his books. Whoever wants to find out about them, let us mention from them what is easy for me to mention. So who said it? If the traveler intends to stay for four days, he should complete it, and someone else said fifteen days, and someone else said twenty days, and someone else said, if he intends to stay for more than four days. In my view, it is preferable in this matter to look at the length of the Prophet’s stay, may God bless him and grant him peace, in Mecca until he returned to Medina, as he was shortening it. During that period

If the traveler stands in the place with the intention of staying there, he will complete from two to twenty breaths, then the day of the knower himself is the divine completion, and if in every breath he seeks advancement, then God will hold him in it, not giving him His wisdom as long as he walked in his breath and did not feel it except that His intention is to travel in every soul, so he always shortens his entire life. He is in the position of one who is exposed to the conquest, and it is not opened for him and it is collected for him until he dies, and at his death he sees what was hidden for him in it of comfort for his eyes, and then he knows that he was traveling and did not realize that it was not conquested for him in his first life and there is no witness. What other walkers to God saw .

All scholars agreed on combining the noon and afternoon prayers at the beginning of noon on the day of Arafat in Arafat, and on combining the sunset and evening prayers by delaying the sunset until the time of the evening prayer in Muzdalifah. They differed except for these two places, so most people went to combine the two in the places where the combination is permissible and the circumstances, and some of them prohibited that absolutely. Except for the point of agreement

As for what I am referring to, the times have been proven without dispute, so we do not deviate a prayer from its time except with an improbable text, as it should not be deviate from an established principle with a possible matter. This is not said by anyone who smells a scent of knowledge, and every hadith mentioned in that is probable, and he spoke about it with Possible or true, but not a text

As for if he delayed the noon prayer until the common time, then he combined this limit, and also in the Maghrib prayer with the evening prayer, he prayed every prayer at its time, and it is the correct one that is relied upon, as the proven hadith that is a text is the hadith of Anas that the Prophet, may God’s prayers and peace be upon him, was on his travels when he set out. Before the sun rose, he delayed the noon prayer until he prayed it with the afternoon prayer.

It is possible, as we mentioned, and if he departed after the sun rose, he prayed the noon prayer alone, then rode, and he did not advance the afternoon prayer to it because it was not its time by agreement. This strengthens the possibility of delaying that he prayed the noon prayer at the end of the noon prayer.

The plural of knowledge is without disagreement regarding the oneness of God in His divinity, which is that there is no god but Him, and this is not known except after knowing the Divine, so it is the plural of the two knowledges by agreement, and this is the plural of Arafat. As for the plural of Muzdalifah, it is the place of closeness, and it is the place of plural, so the ruling on a noun. The place is up to the one who enters it with the plural. Don’t you see

The saying of the Messenger of God, may God bless him and grant him peace, “A man does not believe in his authority and does not sit in his house on his honor except with his permission ”

So he made the ruling and leadership belong to the owner of the house.

This position is called a combination, as the imamate is for him and the ruling, so he combined the two prayers in it for what gives it its truth by agreement as well, and the Prophet, may God’s prayers and peace be upon him, combined in these two between progress and delay, and there is no mediation between them in this situation until the ranks of things are completed for the sake of the people of analogy, for God has known of His servants that they After the Messenger of God, may God bless him and grant him peace, they take analogy at all regarding what they find no text in the Book, Sunnah, or consensus above the Messenger of God, may God bless him and grant him peace.