Witnesses will be established over his creation on the Day of Resurrection, and he will not punish them until after establishing the evidence against them with his knowledge. And this is what he said: It is not for the ruler to judge by his knowledge. As for the world, it is for accusations of what he has of the purpose. As for the right side, it is to establish the argument against the condemned so that he does not take him in the Hereafter except with what he legislated. He has a judgment in this world by the tongue of his Messenger, may God s prayers and peace be upon him, and for this reason the Messenger says to his Lord about the command of his Lord, My Lord, judge by truth. I mean, with the truth that You sent me with, and I legislated for me to judge by it over them. ?

He said, All of you are shepherds, and each of you is responsible for his flock.

So the imamate spread to all of creation, and each one of them attained the rank of imamate. He has this much right and disposes of as much as God possesses of disposing of it. There is no human being except that he is in the image of the truth, except that in the Grand Imam his majesty is revealed and his command is greater and his obedience is more informative and I know that God Almighty when He legislated for His servants what He legislated the division of what he legislated into obligatory duties on his servants, and it is in two parts, obligatory duties on them starting from him, such as prayer, zakat, fasting, pilgrimage, purity and the like.

That is what He made obligatory upon them from Himself and another obligatory duty that they imposed upon themselves, but it was not so, so God made it obligatory upon them so that they might be rewarded with the divine duty for him, and that God might be fulfilled with us. Indeed, man is in His image, for God has enjoined upon Himself the help of the believers and mercy, and the like of this in the right of those who know God and in the right of a people he has obligated upon them. A punishment for them when they made it obligatory upon themselves, such as a vow, and they crowded out the Lordship in making an obligation upon Himself, so He made it obligatory upon them to let them know that they do not have the right to obligate themselves, so they know their worth. He wants, and for this reason, what is related to his obligation on himself is the limit of the duty, and the servant of what God has enjoined upon him, what he has enjoined upon himself, is attached to him if he does not perform in a manner that he has obligated upon himself, the limit of the duty, like the original duty, if he does not perform it, he will be punished. Together, then what came of the verbs in addition to the forms of duties, that was called naafil, i.e., in addition to the duty. The origin of the obligatory is our Sunnah, and they are additions to the obligatory duties, and he made in the supererogatory that the servant voluntarily performed by himself without the obligatory obligatory in the establishment of the supererogatory. Therefore, if he does not bring the obligatory duties on the Day of Resurrection in full, God will say, Complete for my servant an obligation of his voluntary. In the supererogatory and what is missing from the Sunnahs of the obligatory obligation Complete from the Sunnahs of the supererogatory, attach everything to the same. Some souls told me why the spoils were called Anfal. We said, There is no doubt and there is no secret for every believer who knows the law. God has not made fighting for the believer except so that the word of God is supreme and the word of those who They disbelieved in the lower part, so that the two words may be distinguished as the feet are distinguished, for He created from everything a pair of Self and Judgment. What God allowed her to eat, and God had forbidden her to eat the spoils if the Mujahideen fell into it, so she would not eat the spoils if it became too much until he returned to him what was taken from him in order to finish the work for the Mujahid. Food for what he fed them other than that, so that food that we took from the fire is a gift for this nation and what he gave them because they struggled. For himself a share because he helped them, then he has a share in jihad. So when the reason was that God made himself a share in it to help him the religion of God, everyone who helped God s religion, and they are the invaders, fell into God s share. If the verse is considered, they have nothing but one-fifth of the spoils, then four-fifths remain, so it is divided into five also, one of the five for the Messenger God, may God s prayers and peace be upon him, and after the Messenger if the Caliph loses time, the second fifth of the household of the Prophet, may God s prayers and peace be upon him, the third fifth for orphans, the fourth fifth for the needy, and the fifth for the wayfarer. God, may God s prayers and peace be upon him, takes it and takes it out to the Kaaba and says, This is God. Then he divides what remains.