Facing the Qiblah. Whoever says that it is necessary to face the Qiblah, and what I say about prostration to any face, God says, “Wherever you turn, there is the Face of God.” And if He is able to face the Qiblah, then it is more appropriate to combine the apparent and the hidden .

God is exalted be He, His Majesty, beyond restriction, for He is the Qiblah of hearts. Wherever you turn, there is the face of God, a clear reality, without disagreement among the people of God. So if the servant prostrates to God, he has prostrated to the respected direction of the Qiblah, for God encompasses all things, He is not restricted by the sides, nor confined by the signs, and He is with the eye. In every situation, this is not for anyone other than Him, and no one is described by it except for Him. So the prostrating person combines the two qiblahs just as he combined in his creation the two uprights with the hands, so he restricts whoever accepts the restriction and releases whoever accepts the release, thus giving each person who has a right his due, just as God gave everything He created . p

Eid prayer Repetition of witnesses *** with what appears to me of presence

If what was of it becomes clear to us *** We have it on every Eid

So my Eid is a day of goodness *** May it be blessed Ali, no more

It is greater by seven, then five *** than the proximity of the vein tied

And ask him for what my self gives *** for that day of new clothes.

And if I were to say with the eyes of my being ***, I would know what is meant. From the seeker

But from him, I mean when I am *** in a state of decline or rise

I communicate with him in every situation *** and he obscures me with more pleasures

Praying the two Eids is a year without the call to prayer or the iqamah. They are two days of joy for Eid al-Fitr, because he is happy when he breaks his fast, so he hastens to pray to meet his Lord, for the one praying is communing with his Lord.

The Messenger of God, may God bless him and grant him peace, said that the fasting person has two joys: joy when he breaks his fast and joy when he meets his Lord.

So he wanted to hasten the two joys, so the Eid al-Fitr prayer was initiated, and he was forbidden from fasting that day, so that in breaking his fast he would be rewarded with the reward of the obligatory duties, in the bondage of necessity, so that the reward would be great in magnitude, and in the Eid al-Adha prayer, the same applies to his fasting on the day of Arafah in relation to the one who fasts it, for it is a desirable fast. In it, outside of Arafat, it is forbidden for him to fast on the Day of Sacrifice in order to be rewarded for his duties, as t

And since it was a day of adornment and preoccupation with the conditions of the souls, such as food, drink, and livelihood, it was legislated for the right of those who are not in need on that day to begin their day with prayer by calling upon their Lord to preserve them for the rest of their day. Praying on that day at the beginning of the day is like the intention in prayer, just as the intention preserves this act of worship for him. And if he is accompanied by negligence during his prayer, then the intention obliges him to do so, because when it is present it is linked to the completion of the prayer, so its ruling applies to the prayer, and if the praying person is negligent in the same way, the prayer on the day of Eid takes the place of the intention, and today it takes the place of the prayer. Whatever a person had on that day of amusement, play, and permissible action is in keeping. His prayer continues until the end of his day, and that is why it is called the Eid praye

For this reason, it is forbidden for him to fast on that day, in imitation of the takbeer of the ihram, and to match the intention of fasting in the event that fasting is obligatory, so in breaking his fast he is obligatory, just as his fasting in Ramadan was obligatory, so everything he does is permissible on that day, such as the Sunnahs of prayer in prayer and all that he does is obligatory. On that day, the obligatory duties of all acts of worship are in the same position as the pillars of prayer.

On the day of the two Eids, the servant remains in the same state in all his actions as the one praying. That is why we said it was called the Eid prayer, contrary to what those who do not follow our path and do not drink ours say, that it was called that because it returns every year. These five prayers return every day and are not called the Eid prayer. Even if this is not necessary, but it is a statement in the sentence, it is said. If it is said because it is connected on the day of Eid with adornment, we say, and adornment is permissible in every prayer, for God says, “Take your adornment at every mosque.”