Whoever observes the journey wants to commune with the Almighty Truth in this prayer in the position of Oneness, so he assigns to the Truth the one rak’ah in which he communes with him in terms of his oneness, and he assigns for himself the second rak’ah in which he communes with him in terms of the oneness of the servant through which he recognized the oneness of the Truth on the day of Arafat, so that this action is transformed into a command. One, and whoever is mindful of completion, assigns two rak’ahs to the Truth, one in terms of His essence, the Most High, and the second in terms of what is known to us, in a special ratio requiring that it be described as known to us, since it was not described as known, since we did not exist in our beings, so there was no one to ask Him to know it and make it known. The other two rak’ahs, one of which is for the servant’s own soul in terms of his identity, and the second rak’ah in terms of his ability, which gives him the lack of a prepo