God has taken into account the ruling of the apparent in general, so he is preparing for the judgment of God that is effective in it, and this in us is not a reality at all, even if it is reasonable and permissible.

[ God s dialogue with Satan ]

It was said to Iblis, Why did I refrain from prostration? He said, Oh Lord, if you wanted me to prostrate, I would have prostrated. He said to him, When did you know that I did not want you to prostrate after the obligation and the violation occurred, or before that? He said, Oh, Lord, after the observance occurred, I knew. He said that, I took you.

[ The servants of God who showed them the sins that were decreed upon them .]

And know that among the servants of God are those whom God informs of the sins that God has decreed for them, and they hurry to it out of the intensity of their shyness from God, so that they hasten to repentance, and it remains behind their backs and rests from the darkness of witnessing it. Such people were not in violation of divine sanctity, but by the influence of decree and destiny over them, which is his saying that God may forgive you what preceded and what was to come of your sin, so forgiveness preceded the occurrence of sin. A sin in the first place, it is hidden from it, or it is concealed from the punishment, so do not follow it, for the punishment looks to the places where the sins are, so God will conceal whoever He wills of His servants by His forgiveness from inflicting the punishment on him and the blame for it.

[ Servants of God who do not come except what is permitted to them ]

Among the servants of God is he who does not come in the same matter except what it is permitted for him to do by looking at this person in particular, and this is the closest among the people of God, for it has been proven in the Shari ah that God says to the servant for a special case, Do whatever you want, for I have forgiven you. This is what is permissible. God did not punish him for it, and if in general it appears to be a disobedience, then what is according to the Sharia against this person a disobedience, and such is the disobedience of the people of the house with God

He said, peace be upon him, about the people of Badr, and he does not know you, perhaps God has seen the people of Badr, and he said, Do what you want, for I have forgiven you.

And the

In the established hadith, a slave commits a sin, and he says, My Lord, forgive me. He says, God, my slave committed a sin, so he knew that he has a Lord who forgives the sin and takes the sin back, then he committed the sin again until he said in the fourth or third, do whatever you want, for I have forgiven you.

So he permitted everything that he had forbidden him to do so that he would not do except what was permitted for him to do, so no sinful tongue would befall him before God, even if we were ignorant of who this is his attribute and this is his rule with God that we know him, so do not undermine his standing with God.

[ Shar a rulings arranged according to circumstances ]

From this condition, he did nothing except what he was permitted to do or leave, for the ruling depends on the circumstances. So, the condition of the people of revelation, regardless of their circumstances, is what is the condition of the one whose condition is concealed from him, so whoever is between them has transgressed what he was judged to do. Do you not see the compelled what the death has never been forbidden to him when he finds necessity And the non-compelled person has never been begotten by the dead. This is the apparent meaning of the Shari a, so the rulings of the Shari ah are based on the circumstances, and we are ignorant of his condition to think positively of him as we find a way to do that.

( Passed in the chapter of one who intentionally breaks the fast during the missed Ramadan fasts )

Most of the scholars are of the opinion that he does not have to atone, and to him I go and he has to make up for it, and some of them said that he has to make up for two days. It is the one day, and the other day is the day of Ramadan on which it is, so the author of this saying did not shorten his eyes, and Qatadah said that he must make up for it and expiate

( consideration )

Whoever witnessed the divine name Ramadan in the case of the judiciary, his ruling was the ruling on performance and the ruling on performance. Whoever breaks his fast intentionally in Ramadan has already been discussed and what is in dispute is according to what he has, so he follows that method in him and in his consideration.

[ The one whose scene is different from the divine name that pertains to his fame ]

And whoever whose sight is not the divine name that pertains to his month in which the decree occurred, neither the month of Ramadan nor the name of Ramadan, but rather his spectacle is the name that condemns him to withhold, then he does not commit a disbeliever. These are the days of Ramadan. Rather, they are days of fasting on the contrary, any day he wishes, and it is not called a day without its perfection.

[ The divine names of the lunar months ]

The names of the lunar months, Ramadan, the sublime month of Ramadan, for Shawwal al-Rahman, for the one who seated the disciple, for the Hajj of Muharram, for Muharram, for the vacated one, for Safar al-Muhyi, for the Rabi al-Awwal, the resurrection of the second spring, holding for Jumada al-Awwal.