The choice is like a person who is interdicted, so he gets to know him in Arafat in the solution to know the removal of this to the prohibition that was proven by delusion with the evidence of reason, for in this place of knowledge of God equated illusion with reason, so he stoned God and placed it under the rule of his knowledge of something in the doctrine of those who see that knowledge is an attribute superfluous to itself. Standing in it, it judges itself according to what it relates to, so whoever says that his knowledge of himself does not require this, and this knowledge of God is a wonderful and wonderful thing that only one who knows it knows its worth.

[ The Day of the Greatest Pilgrimage is the Day of Obtaining the Daytime Command and the Nightly Transfiguration ]

When the pilgrim wanted to obtain this knowledge, he passed on his way to Mina, which is the place of the greatest pilgrimage, and he wanted to taste its taste before standing in Arafat, as his reference to him was on the Day of Sacrifice, which is the day of the greatest Hajj. And he went to taste that in the ruling of the day and the ruling of the night, and it happens between the daytime command and the night manifestation, and what happens during the times of prayers from the special matter in this place, until he sees, if he returns to it after standing up, whether the taste is equal in that or does the situation change on him due to the influence of Arafat and Muzdalifah on him, so his stay and his stay in Mina was a state Choosing and scrutinizing to be aware of the money other than the one who knows it, for he does not have that, so it is not known whether the ruling on Mina after Arafat changes from his ruling before Arafat or not. This was the reason for that.

( Arrived in the parking lot at Arafat )

As for standing in Arafat, they are unanimously agreed that it is one of the pillars of Hajj, and that whoever misses it must perform Hajj for those who meet it, and guidance is in the opinion of most of them. The imam addressed the people, then combined the noon and afternoon prayers at the beginning of the time for noon, and then stood until the sun sets. This is what the Messenger of God, may God s prayers and peace be upon him, did.

[ The Imamate of Hajj is for the Great Sultan ]

The Imamate of Hajj is for the Greatest Sultan. There is no disagreement between them in that and that he prays behind him, whether righteous or immoral. We have already mentioned that he is righteousness at the time of his prayer. So, you did not pray except behind righteousness, and there was nothing in front of you except for righteousness, so there is no benefit for the immorality and immorality that the scholars of drawings mention in this issue, and we have presented a discussion about it.

[ It is part of the Sunnah on the day of Arafat to come to the mosque with the imam ]

And that it is from the Sunnah for us on that day to come to the mosque with the imam to pray, and it is considered in that to walk with God with God to God in the House of Knowledge, because it is a mosque in Arafat, and it is a mosque of servitude. Down and with it the one who is prostrating is called prostration due to his descent from his standing

[ The mosque of Arafa is the house of knowledge of God and the soul ]

So the mosque of Arafat gives him knowledge of himself so that he may have a ladder to the knowledge of his Lord, for it is

He who knows himself knows his Lord

The one who prostrated to him and knowledge requires in transgression one thing, it is his attachment to the slave s knowledge and knowledge of the Oneness of God in particular.

[ A person seeks in knowing himself its intercession in terms of its oneness. ]

So we learned that in knowing himself, man seeks its intercession in terms of its oneness, which is characterized by the knowledge of the oneness of the truth, as one knows only the one who is one. Except for the oneness of the Creator in the sense of the Creator, and that is why he praised it and made it a difference between those who claimed divinity or claimed in it. An attribute of monotheism of God is not valid for anyone other than God. Hence, knowing God in Arafat was knowing oneness. If to know this, we describe it in the tongue with which we were addressed by God. If you know this, then you are known.

( Arrived during the call to prayer )

Know that the scholars differed about the time of the muezzin s call to prayer at noon and afternoon. The imam delivers a sermon and on this saying I saw the work today, and it is the madhhab of Abu Hanifa, and the first is the madhhab of Malik, and the second was said to be the madhhab of al-Shafi i. Between noon and afternoon and did not move between them

[ The fact of the call to prayer is the media, not the dhikr ]

The truth of the call to prayer is the notification, not the remembrance, and it may be flags by remembrance of the remembrance as well, all of it is remembrance