And peace be upon him from the Qur an and news. He, the Most High, said: And your Lord revealed to the bees, so the Prophet, may God s prayers and peace be upon him, knew in our reply that there were numerous rulings for one eye. It is not out of my mind s consideration, but rather from a divine gift and a divine revelation in which no suspicion can be cast. sintered

( The hadith of the twelfth of Muharram: There is no circumambulation after the advent of pilgrimage, except for the tawaaf al-ifaadah )

Al-Bukhari came out on the authority of Ibn Abbas who said that the Prophet, may God bless him and grant him peace, set out from Medina, i.e., during the Farewell Pilgrimage, the hadith and in it, and he did not approach the Kaaba after his circumambulation of it until he returned from Arafat.

It means the arrival circumambulation

[ The origin of worship is based on detention ]

The origin of acts of worship is based on endowment, which should not be added to or taken away from, and the one who is forbidden during Hajj is like one who is forbidden to pray, so he should not do in them except what he has been prescribed to do in them. In its perfection, including actions that invalidate it, even if it is an act of worship, such as someone who is required to speak while he is in prayer.

[ The similarity between the truth and the slave in terms of what is permissible ]

Facts do not change, so voluntary is not obligatory, and voluntary is what the person in charge has the option to do if he wants to do it, and if he wants to leave it, he has the right to do and leave it. The servant has the attribution of God s actions to God, and he does not have to do them or leave them, and that is why he made the will in that, so he completes what the servant is in his description of the right in his behavior in what is permissible, for the Lordship is apparent in him, and the permissibility is the place of the soul, its eyes and its danger from the five legal rulings because it is in the image created by God, so it must be Its ruling is this, and as for the quasi-obligation, it is only in the vow and nothing else. Fulfilling his vow, except for what he has made obligatory upon himself, so the similarities in the obligation of vowing are strengthened, just as it is strengthened in the voluntary act

[ The similarity between the truth and the slave in terms of prohibition and obligation ]

As for the prohibition, in it there is a resemblance to the petrification of resemblance. He said, There is nothing like it. So the universe was forbidden to be like it or to be like it. It was the object of petrification on it if it manifests itself in the form of accepting the analogy. The analogy to him, and if it was not in the same matter as such, but rather chose that, i.e. who stood in this position for a slave, then he judged himself to be stoned in what he has to stand in opposition to him as he stoned us, in both cases a kind of resemblance has occurred. What is obligatory for us, he said to Abu Yazid, draw near to me by what I do not have humiliation and need, for he is rich and proud in his own right, and we have humiliation and poverty in terms of ourselves a duty. This is the self-obligation. We are like a vow, so he obligated himself to create creation at the beginning which he obliged to seek the perfection of knowledge of it and the perfection of existence. to He does not see himself in himself according to the investigators, but only sees himself in others by himself, and therefore God created mirrors and glazed bodies so that we can see our images in them.

The Prophet, may God bless him and grant him peace, said, The believer is the mirror of his brother.

So he created creation, so existence was perfected by it and knowledge of it was perfected, so he saw the perfection of the truth itself in the perfection of existence.

[ The similarity between the truth and the slave in terms of scarring and dislike ]

The rule of commendation and disapproval are attached to the permissible, and if there is a degree between them, then the recommended is what is related to the doer of praise, and he is not blamed for leaving that action and its likeness in the divine grace that he gives to his servants in addition to what we call to need, then praise is for that and if he does not do it, then there is no blame related to him because the need does not demand it when She has fulfilled her right, so this is the likeness of what is recommended

He said, and I hate his insult

And he said, His servants are not satisfied with unbelief, and the legitimate dislike is that which the one who abandons it is praised and does not blame the one who does it.