Messengers and outward deeds, and what they have in their hearts of faith is an atom s weight, so by this degree they were distinguished from the infidels, and it was said of them that they were hypocrites. The Almighty said: God collects the hypocrites and the unbelievers all together in Hell.

[ The torment in Hell is on levels and layers .]

God has arranged levels and layers of punishment in the fire of Hell for specific actions with specific organs on a known scale that does not exceed it. To protect him and repel him from the punishment of God, as God wills, as he departed from him in this world if he commits disobedience

The Messenger of God, may God s prayers and peace be upon him, said about a believer who drinks alcohol, steals and fornicates, that he does not do any of that, and he is a believer when he does, and he said that faith departs from him at that time when he acts.

The people interpreted this hadith in a different way, because they did not understand the intent of the legislator, and they interpreted faith as actions, so they said that he wanted action, so the Prophet, may God bless him and grant him peace, made it clear what he meant by that in the other hadith.

He, may God s prayers and peace be upon him, said: If a servant commits adultery, his faith departs from him until it becomes on him like a canopy, and when he takes off his faith returns to him.

[ Disobedience and faith do not go together ]

Know that the divine wisdom in this is that if a servant embarks on a transgression in which he is a believer, it is a transgression and disobedience, then he exposes himself by doing it to the punishment of God being descended on him and the infliction of punishment on him, and that this action calls for a calamity to befall him from God, so that his faith in his heart is removed from him until he is like Shade, and when a calamity descends from God, he seeks it, his faith receives it, and he turns it away from it, for faith Nothing can resist him and prevent him from reaching him as a mercy from God, and what follows the statement of the Messenger of God, may God bless him and grant him peace, is a statement. That is why we said that a believing slave is never sincere for him with a sin that is not tainted by obedience, which is that he believes in it is a disobedience, so he is one of those who mix a good deed with another bad. God said, Perhaps God will repent to them, and repentance will return. It means that he will return to them with mercy, for the Almighty completed the verse by saying that God is Oft-Forgiving, Most Merciful.

[ Faith is the eye of inner purity .]

Then we go back and say that since faith is the essence of the purity of the inner, he could not imagine the difference in it as it was conceived in the outward purity, except in a precise way, the ruling of the outward in it is the inner ruling in the purity of the outward. The heart believes in it or not, then in the world of the unseen, if he does not appear with what he believes in the subconscious, a hypocrite is like the outward hypocrite in the world of martyrdom. The Messenger who legislated it for him, then this is the meaning of that.

(Wasl) As for the actions of this purification

It has been mentioned in the Book and the Sunnah, and it has clarified its imposition from its Sunna from the desirability of actions in it.

[ Intention is a condition for the validity of purity ]

Among its conditions is the intention, which is the intent to do it in terms of proximity to God Almighty when initiating an action. Some people are of the view that it is a condition for the validity of that action, which is valid only with its existence. And the batin, which we have in the interior is confirmed and required because the intention is one of the qualities of the interior also, so its ruling on the purity of the interior is stronger because it rules in the place of its authority and the apparent is alien to it, so it did not differ in our knowledge in the interior and differed in that on the outside. It is not a condition of health and the richest of what we have mentioned is the purity of ablution with water

(Arrived) [Washing the hand before inserting it into the ablution vessel]

Sharia scholars differed regarding washing the hand before inserting it into the vessel from which you want to perform ablution, according to four opinions. Someone said that this is the duty of the one who is aware of the night s sleep in particular, and this is the limitation of the doctrines of the scholars in my knowledge on this issue, and each one has an argument from inference that indicates his statement, and this book of ours is not the place to provide their evidence and

Tameem

The ruling on this issue inwardly is washing the hand, which is its purification, with what the legislator charged him with by leaving it, and that is divided into two parts: what is obligatory and what is required for it, and what is required for us, and the obligation alike are two words that have the same meaning.