The prostration of the face is like life, and since life requires honor and pride for itself over all the attributes and names, because these attributes in their existence are conditional on the existence of life, and honor and life are linked as one thing, such as the connection of the forehead and the nose in that they are one bone, and if the image is different, who said that what is meant is the face and the least that proceeds It is permissible to prostrate on the nose without the forehead and on the forehead without the nose, such as the one who sees that the Essence is the universal requirement. Without the forehead, because it is not purely a bone, rather it is closer to the muscle than to the bone, so it is distinguished from the forehead, so the forehead is considered in prostration. Likewise, life is what is considered in the attributes, and that dignity, even if it is encompassed by knowledge, is also encompassed by knowledge. That the face of truth be impervious to fever, dear and unconquerable. He said prostrating on the forehead and the nose together, and since the nose in the senses is the place of breathing and breathing is animal life, its relation to life is the closest to life.

[ The Seven Members, the Seven Attributes and the System of the World ]

With the existence of these seven, then the system of the world, and their fullness was suspicious, and there was no real possibility of requiring a thing in excess of these seven, there is no possibility more creative than this world because there is no more complete and perfection in existence than the truth and its perfection in its divinity with these attributes ascribed to Him, Glory be to Him. Or a ratio that did not correct the order that created the world and the world did not exist and has existed, then the order is present, the perfection is achieved and the connection is reasonable, and if the cause were elevated, the cause would rise, and if the cause was removed from the mind, the cause would not find a person whose effect appears in it, so it ceases to be a cause and its being a cause is only for itself, so the cause is absent because the cause is absent from the mind. Being a cause and nothing else, not in terms of the eye to which the causation is attributed, for God is self-sufficient to the worlds, and our words are only from His being a god. With it, the differentiation between notables is understood. Abu Talib al-Makki, may God have mercy on him, says that the heavens revolve with the breath of the world, and if he gives the command what is in his power so that nothing remains with him, he gives it perishes from his being a giver. The one who has been shown to be a form, for the forms do not necessitate the absence of any of them from the absence of the world in terms of its essence, unless the form does not exist at all, so the world is lacking in terms of its essence due to the absence of all forms. Many issues of theology are related to this chapter.

( Chapter and even joined in the slumber )

[ A general principle that applies to all matters of Sharia ]

I want to give an origin in this issue that applies to all issues of the law, so we say that if the legislator comes with a word, he carries that word on what is understood from it by the term on it in the language of the Arabs until the legislator allocates that word with a special description that takes him out with that description from the concept of the tongue. What the legislator intended with that expression became that description with that expression originally. Whenever the word comes with it from the legislator, it is carried on the intelligible of it in the law until another evidence from the law or from the contexts indicates that he wants with that expression understood from him in the language or another specific matter as well. In everything that the Lawgiver utters, for example, the word ablution, prayer, fasting, pilgrimage, zakat and the like.

[ Al-Iqqa : Its Form and Ruling in Prayer ]

Then we return to what we are on the way, and I say that the meaning of squatting in the language is the squatting of a dog and a monkey, and its description is that a man sits on his buttocks leading to the ground in prayer, with his thighs erect, so this is the description of squatting of a dog and seven squatting. The prohibition of squatting in prayer, we refer to it as the well-known in the tongue. He sits on the chests of his feet, and it was narrated on the authority of Ibn Umar that he used to do that because he used to complain about his feet, and it is proven on the authority of Ibn Umar that sitting on the chests of his feet is not from the Sunnah of prayer.

( consider that )

The position of the ejaculate is the state of the excitable stimulant, and this is how the slave should be with God in his conditions, and for this reason Ibn Abbas said that the ejaculation is the Sunnah of your Prophet, may God bless him and grant him peace, for the servant should be