The prayer divided between God and the servant is not in the actions, but rather in the praying person’s recitation of the Fatiha of the Book and what it means in terms of a person’s sayings about prayer with the people of God, so it is permissible to perform Witr prayer on a mount while he is praying, and whoever takes care to uphold the truth, glory be to Him, in every action in Prayer and consideration of what suits the truth regarding that. He said that it is not permissible to perform Witr on a mount, because one of the conditions for the validity of the prayer is what is lost while the mount is walking if it faces other than the Qiblah.

If the Prophet, may God’s prayers and peace be upon him, objects to the mount, wherever you are headed, then know that the Prophet, may God’s prayers and peace be upon him, has his entire face without a back.

He, may God’s prayers and peace be upon him, said, “I see you behind my back”

So the vision was confirmed for his condition and position, so the face of him was confirmed, and he mentioned the back and back to his humanity, for they do not see his vision, but they see his back and back

And when I inherited this place from him, may God bless him and grant him peace, and I had this, I used to lead the people in prayer in the Al-Azhar Mosque in the city of Fez, and when I entered the mihrab, I would return with my entire self as one eye, and I would see from all my directions as I saw my qiblah, and neither the inside nor the outside would be hidden. Not a single member of the group even might forget a rak'ah of prayer with me. When I say the salutation and return my face to the group, I pray. I see that man making up what he missed and missing a rak'ah. So I say to him that you missed such-and-such, and he completes his prayer and remembers. He does not know the things or these conditions except the one who tasted them and who was in this condition. Where the qiblah is, he is facing it. This is how I tasted it myself. No one should pray over the mount except the person in this situation .

I saw an article by some of the people of al-Zahir that it is not permissible to perform the Witr prayer except on a mount only, not on a mount other than a donkey, a mule, or a horse, nor on a mount except the Witr prayer. The Messenger of God, may God bless him and grant him peace, never performed the Witr prayer on his mount, wherever it was directed, except with the Qiblah in his face, as we have established. He had a condition like this, which is confirmed for him in his prayer and all his actions, and this is confirmed by the Almighty’s saying, “And wherever you turn, there is the face of God, and the face of God to the praying person is only in his qiblah, so this indicates that whoever has this description and sees the qiblah with one eye that is in the direction next to it, then he is praying towards the qiblah.

Whoever says that he prays one rak’ah, his Witr will intercede for him, then he prays whatever he wants, then performs the Witr prayer, and whoever says that his Witr will not intercede, then the Witr will not be transformed into an intercession with this rak’ah with which it intercedes for him, and performing a voluntary prayer with one rak’ah other than the Witr is unlawful, so it is a law that God has not permitted, and the Witr is different. In it, there is a clear Sunnah and an obligation, and where is the voluntary prayer in relation to the confirmed Sunnah or the obligatory prayer? And the ruling here is for the Sharia. He, may God’s prayers and peace be upon him, said, “No two Witrakahs in a night.

Whoever pays attention to the reasonable meaning says that this one rak’ah intercedes for that Witr rak’ah, and following the Sharia is better in it.” That is without a doubt.

The Witr cannot be repeated, for the Divine Presence does not require repetition because of its vastness, and God is All-Encompassing, All-Knowing, and since knowledge is the attribute of His encompassing, He associated with it breadth and derived a name for it from it just as it was derived from knowledge, so know that, so do not pray two strings in a night

The oneness of truth cannot be eclipsed by the oneness of every created thing, for everything must have oneness, and by its oneness, everything knows the oneness of its Creator, and it is the sign that God has in everything that indicates his oneness, and he is what the speaker referred to in his statement, and he is Abu Al-Atahiyya < /p>

And in every thing there is a sign *** indicating that it is one.

Nothing has two unilateralities, so its string cannot intercede. Whoever stands up to pray from one who sleeps on the Witr prayer, and whoever takes into account the oneness of divinity and adds it to the oneness of the essence described as divinity, then the oneness of the rank does not make sense except with the oneness of the one who has the rank. He said: Whoever gets up at night wanting to pray and has slept on the Witr prayer, adds to that rak’ah that he slept on, and it is the one with which he prayed the Witr prayer. One

The two rak'ahs of Fajr before the obligatory Fajr prayer are in the same position as the two rak'ahs before the obligatory prayer of Maghrib

If the companions in the time of the Messenger of God, may God bless him and grant him peace, heard the call to prayer for sunset, they would hasten to pray these two rak'ahs before the departure of the Prophet, may God bless him and grant him peace. According to the hadith of Abdullah bin Mughaffal, mentioned by Muslim in his Sahih, the Messenger of God, may God ’s prayers and peace be upon him, would go out to them and see them and would not deny them.

And he, may God’s prayers and peace be upon him, said there is a prayer between every two calls to prayer

He means the call to prayer and the iqama. It is undoubtedly an adhan, and no one should perform the two rak’ahs before sunset except those who have cleared their religion, unless the iqama hastened it. If it is the iqama, then there is no prayer except the one f