He says with glorification of the situation, God has belied in His saying: You do not understand

[ Exalting the rituals of God and venerating the sacred things of God ]

And as for the saying of the Most High, and whoever honors the sacred things of God is better for him in the sight of his Lord, meaning the best of God than he who glorifies the rituals of God. It has a demand for its own sake, so it moves away from it and separates from it to its meaning. For this world is evidence of God, because we cross from it to Him, the Most High, and we do not want to take the truth as evidence for the world.

He said: He who knows himself knows his Lord

And the Almighty said, Do they not look at such-and-such and the number of creatures in order to take evidence for it, not to stop with them? This is the difference between the prohibitions of God and the rituals of God.

[ God is absolutely Great, without preference or restriction ]

So we say the second time, God is great in veneration of God s sanctity, not in the sense of comparison, and that is well-known in the tongue, so it means God the Great, I do not do the one who is the Great, the Creator of the reasons, and He commands us to glorify them. The second legitimate one is in the call to prayer, and that it is for these two forms, for a quarter of the takbeer is greater than the one takbeer according to the limit that we mentioned, sensual and intelligible, i.e., as the tongue magnified it with the wording of the trade-off, so it is great in reason as if he says God is greater with the tongue as it is greater with the intellect, i.e. it is greater with the evidence of intuition and the evidence of the intellect, then he commends the other takbir also Sense and intellect, then he says, God is great, that is, He is the greatest, not by way of comparison.

[ The testimony of divinity is to be aware of what is required of God s majesty and add all to Him .]

Then he said, I bear witness that there is no god but God, I bear witness that there is no god but God. He hears himself in secret, and he is in the same position as one who imagines the evidence first in himself, and then utters it and pronounces it openly when meeting his opponent, or so that someone else may know the course of that evidence. He sees the reasons that are veiled from the knowledge of God that has been given the power of speech and is prevented from comprehending the matter within himself through ignorance or from comprehending what is necessary for the majesty of God to add all to Him with the veil of negligence. He may be a liar to himself, knowing that he is a liar, but his people belittled him, so they obeyed him, and he says, I have blessed so-and-so. I granted so-and-so. O people! For reasons and created you with it and not with it, then he says at that I bear witness that there is no god but God, meaning there is no creator but God, so he denies the divinity of everyone who claims it for himself besides God and proves it to the one who deserves it. With it, he raises his voice so that others, who are educated, supplicating, ignorant and heedless, can hear the words of the Most Gracious, the Most Merciful, he taught the Qur an and its likes are like the creation of man, he taught him eloquence.

[ The testimony of the Muhammadan message, the testimony of monotheism by means of kinship .]

Likewise, his saying: I testify that Muhammad is the Messenger of God, which is that when you testify to the monotheism of what the evidence gave him, he testified of it in knowledge, not on the path of kinship, because man, from the point of view of his intellect, does not know that uttering that and that looking into knowing that draws closer to God. Whoever is ignorant of that and that declaring it and with all evidence of such knowledge on the point of teaching one who does not know and deterring the stubborn is an honor for this soul over the soul of one who does not have that, because there is no judgment for the mind in taking something as a means of drawing near to God, so the Messenger came from God and told him to say that And to look into that that he hides it in himself and makes it easy, and in teaching and deterring others, if it is announced, that this will be on the path of closeness to God, so that while it is a knowledge of worship, the believer scholar says if he gives permission or says like what the muezzin says I testify that Muhammad is the Messenger of God knowledge and worship and the commoner says it by tradition And worship and secondment in this testimony is the message and square and judging in it according to the rule of the testimony of monotheism, both in the ranks that we mentioned the same, for a third is like the adhan of the four Basrians, the four words are in one format each time. flag and Education and worship, so understand what the Basris, the Kufic, Hijazi, and Medinan Basri have