( Arrived in the rule of the subconscious

[ The perfect knowledge of God, when mixed with the knowledge of the attributes, which gives the illusion of analogy ]

As for the rule of the inner in what we have mentioned in this section) which is the water that impurity mixes with and none of its characteristics have changed, then it is the divine knowledge that necessitates being above human attributes. The measure of knowledge of the attributes by which participation occurs in the knowledge that necessitates disingenuousness from the point of view of the evidence of the intellect, and there is nothing like Him in the evidence of hearing, then the knowledge of God remains on its origin from the purity of purification of reason and Sharia even though we describe him with such attributes that give the illusion of analogy, for it has not changed His descriptions, the Most High. All of that will be proven to him with verification that there is nothing like it

[ The many evidence and the suspicion that arises on one of them ]

As for the ruling on a few and a lot in that, and the people s disagreement about the impurity, if the water is a little, then the few and the abundance in the water. Purification is due to the evidence that has occurred with the one who knows God. The fact that this water is pure and purifying has ceased to exist, and if it is the owner of many evidences for one meaning, the suspicion will be consumed in it. Water that does not change the rule of impurity

[ Science dispels suspicion at a time when it was conceived of ]

As for the one who says that the hadd punishment is left in that and that the water spoils, then he considers the oneness of the eye and not the oneness of the evidence, and he says that science discredits this suspicion at a time when he conceived it, and the time is accurate. It needs to be returned, and this amount has been satisfied with what is required

( Chapter: Water is mixed with something pure, which is often separated from it when it changes one of its three characteristics )

As for the water that is mixed with something pure from what is often separated from it when it changes one of its three characteristics, then it is pure and not purifying according to everyone except for some of the imams.

( The ruling of Al-Batin has arrived )

[ Knowledge of God through thought is pure and not purified ]

As for the esoteric ruling in that, it is that knowledge of God in terms of the intellect that he acquired through thought, if it is mixed with a legal description of what the law has brought, then that knowledge of God is pure in itself and not purified, because it is indicated by the description of the analogy, as they say in the description of the word of God that it is like a chain on the safflower So he came with sufficient description, and the law is all apparent and acceptable. What he came with, the mind could not deviate from its evidence in denying the analogy, and he delivered to the law what it came with without interpretation. Informed about God, and he took it from his understanding and vision by multiplying an analogy on himself in terms of his potential and nature, so he is pure and not purified, so know that.

( Chapter on water used for purification )

The water used for purification The scholars of Sharia differed on three schools of thought. Some say that it is not permissible to purify with it, and some say that purification is permissible with it, and I say that it is forbidden to purify with it and it is not permissible to perform tayammum with its presence, and a fourth saying is abnormal, which is that it is impure.

( The ruling of the sub has arrived on this )

[ Does the use of water deviate from the description of its release ]

As for the internal ruling regarding it, know that the reason for this disagreement is that it is not free that the name of absolute water is given to that water or it is not released. And as for the one who says that he is impure, then it is a saying that is not considered, even if the one who said it is one of the respected ones, and he is Abu Yusuf

[ Returning monotheism to the Self after using it in one of the verbs ]

Know that knowledge of the Oneness of God is absolutely pure. If you use it in one of the actions, then after this use you refer it to the Oneness of the Essence. The scholars differed with God with such a difference in the water used. In essence and among those who know are those who said accept it, because we have not established a superfluous eye, and lineage is not an existential matter, so it affects the unification of the Essence, so the knowledge of monotheism remains on its origin of purity

[ Absolute monotheism is only necessary for God ]

As for the one who says that he is impure, then absolute monotheism is only necessary for God Almighty, so if you use this monotheism in the oneness of everyone by which he is distinguished from others, then it has the rule of the possible universe. About His creation, not about participation, just as the possibilities are distinguished from each other regarding their description, and it is their oneness

( Chapter on the purification of Muslim families and livestock )