To realize this aspect in every possible way. If he throws the second pebble, as we have mentioned, he will be most dangerous for the reason on which the existence of the pillars depends, which is the astronomy. And he says to him, You are mistaken. It was the lack of form in the body, without which the form would not have appeared. So he throws it with the fourth pebble, which is the body s lack of God from a special aspect, so he believes it and says to him: It is true what you said about the existing lack, but to the essence of the abyss that you call the hypnotic people of all that the body image did not appear. Except in him, he throws him with the fifth pebble, which is evidence of the lack of dust in God, as we mentioned before. He says, rather, its lack of the universal soul, which is expressed in the Shariah with the Preserved Tablet, so he throws it with the sixth pebble, which is evidence of the total soul s lack of God from a special aspect as well. The first is the highest pen from which this soul was emitted, so he throws it with the seventh pebble, which is evidence of the first intellect s lack of God, and there is no goal beyond God. An obstacle, and it is the last of the Jamarat, because, as we said, there is no goal behind God

[ Mona, the position of wishing and the attainment of a wish ]

This is the liberation of the stones of those who know Mina, the place of wishing, and the fulfillment of the wish, for it is days of eating, drinking, enjoyment and bliss, for it is an expedited paradise, and in it is the shedding of dross and dirt, and the removal of shag from the pilgrim. In the most perfect way, he is like the owner of money doing all kinds of good with him and spending it in the ways of righteousness seeking God s grace, so the helpless wishes that if he had something like him to do his deed, they are the same reward, rather he is more complete, he will get the full reward in its fullest without question, the owner of the act is asked about it from Where did he collect it, and is he sincere in taking it out, and after this toil and hardship, he gets his reward, and the one who wants to get it gets that without question or hardship?

[ After stoning the Jamarat, the pilgrim shaves his head ]

After stoning the Jamarat, he shaves his head, I mean Jamarat al-Aqabah on the Day of Sacrifice, but I called it Jamara, and if it was one Jamarat on that day, then each one of the pebbles by adding it to the other is called a group. The other is a body, so they are two bodies with this view, as he said, and from everything we created pairs, and He did not create from everything except one pair, male and female, for example, so he called it a pair with this consideration that we mentioned because each one by looking at himself without joining him this other is not a husband. He added another to him. Each one of them was given the name of the husband, so it was said that there are two pairs, and when God considered this by remembrance, we said that we, then after throwing the Jamarat, we called Jamrat Al-Aqabah Jamara, as it was several pebbles.

[ Shaving the head after stoning Jamarat al- Aqabah is better than shortening the hair ]

If he throws Jamarat al- Aqabah, he should shave his head, and it is better than shortening his hair, for feeling the matter is what is meant by obtaining knowledge of it in full in detail, but the servant feels that then something, and if it happens, the feeling ceases, and he is fully aware of the details of what he felt, as one who feels the detail in the entirety before the knowledge occurs. By specifying its details, shedding the feeling is removing the feeling of the existence of knowledge, because the hair is a covering over the head

[ Then the pilgrim puts on perfume so that he smells what he has moved to. ]

Then he puts on perfume, so that he smells the scent of what he moved to from the analysis of what was a stone on him, just as he perfumed his Ihram when he became ihraam, so that there is a scent from it that he moved to and made it good, because in both cases it is a transfer to a good project that is close to God Almighty, for God is good and only accepts the good in order for God to distinguish the bad from the good. The good in both cases is a warning of good deeds

[ Then the pilgrim sacrifices his sacrifice, freeing the animal's soul from the prison of its natural temple ]

Then he sacrificed or slaughtered his sacrifice, intending by this to release the spirit of this animal from the prison of this natural and dark temple to the higher world, the world of relaxation and goodness. God, just as we went out in it from the state of constriction, which is the ihram that we were in, to making permissible and disposing of permissible things that are close to God by virtue of choice. It is necessary to eat food, so taking this type of food was first

[ Then the pilgrim goes down to the house, remembering and praying behind the shrine of Ibrahim ]

Then we went down to the house, visiting our Lord, the Most High, to see us as a place of worship, as He sees us forbidden in thanks to Him, where he released our notables and permitted us to dispose of what was his place upon us.