Allah and the supererogatory remembrance that there is no god but God, the takbeer of Ihram and peace of prayer, the testimony of appointment, and every obligatory one related to the saying, he gives you his supererogatory and perseverance on him to say what you want in the universe, and it is as the obligation gives you to say to the truth Almighty, do and he does.

[ Love is the fruit of self-giving .]

And the comprehensive door of what is given to all the supererogatory is that he loves the truth, so the supererogatory products produce God s love for his servant, but what is not all love, but the love with which the truth is your hearing with which you hear, your sight with which you see, and your hands with which you strike, and your feet with which you seek, and this prevented us from saying about the differentiation of things because The custom gives that sight is better than a man in the congregation, and here the truth itself has been revealed that it is your sight with which you see and your leg with which you strive, and he gives every right a reality from him, and he does not prefer himself, for it is apparent in everything that is mentioned that it is as befits His Majesty. The sight is higher and no better than a man, but most of the people do not know, for this we have mentioned what you give supererogatory good deeds at all and on the restriction.

( The complete chapter is ninety in the knowledge of the statutes and the Sunnahs )

The obligatory duties are like the stirrups and the Sunnahs *** are like the way for them to reach their ends

If you stop beating, it is an obligation *** so you will hear the truth in its verses

Contrasting the supererogatory, consider it and adhere to *** The ways of virtues are extensive in proving them

[ Furd Al-Ain, Fard Kifaya, Conditional Fard ]

The obligatory ones are the actions or neglect that God Almighty has enjoined upon His servants and cut them off on them, and the sin of those who did not perform them are of two types, an individual obligation, which is not waived from him if he does something else, and it is an obligation of sufficiency, and he is the one who falls from him if someone else performs it, and it was before others did it and it was obligatory on him and on him and on That other is like praying at the funeral, washing the dead, and jihad, and then another obligatory imposition waving between them has a party to each one of them contradicts the rule of the other, such as the obligatory Hajj if he is not able, and if it is not addressed to him except with ability, then it is an obligation depending on his condition. The reward is the reward of performance, and this is not in the imposition of sufficiency for the existence of the reward, nor in the imposition of prayer because it does not fall from the one on whom you prayed.

[ The Sunan is of two types: a Sunnah that was commanded by the Messenger and a Sunnah that was invented by one of the Ummah ]

As for the Sunnahs, everything except what is required to be done, and it is divided into two parts: a sunnah that he commanded and incited or did it himself, and the best of his nation in doing it, and a sunnah that one of the nation invented and followed in it, he has its reward and the reward of those who act upon it.

[ The fruit of obligatory work in the life of the obligated person ]

So if the obligation is brought by the servant in full, he has fulfilled what the Lordship deserves from him of worship, and the work of the obligatory results for him in a matter that is higher than the truth being heard by him. I was hungry, and you did not feed me. As for this barrier that the duty gave him that the truth would be heard, it is the station of a firm verified, as it is in the same matter, so it is known to that servant that the truth is not he and the owner of the situation says I am

[ The Sunnah of the Prophet and the Sunnahs that are recommended laws after the Messenger of God, may God bless him and grant him peace ]

And the Sunnahs are ways of emulating, and the highest of them is to emulate the truth, so that in calling His names to me I will be close to verifying them, not to the creation.

Scholars are the inheritors of the prophets, and they only inherited knowledge

The Sunnah of the Prophet has a lofty position, and it is the assembly upon the religion and its establishment, and that it should not be divided in it, for it is superior to those who come to it and walk in it in the Muhammadan civilizations to its goals in knowledge, conditions and manifestation. By God, whoever approves has legislated, so the jurists took it from him on the side of slander, and he, may God be pleased with him, spoke a legitimate truth to him that was not understood by him, for he was one of the four pegs, and his knowledge of the law concealed him from the people of his time and after him we narrated from some of the righteous that he met Al-Khidr, so he said to him what you say about Al-Shafi i He said, It is one of the stakes. He said, What do you say about Ahmed bin Hanbal? A man of friend said. He said, What do you say about Bishr al-Hafi? He said, He did not leave anything like it after him. This is the testimony of al-Khidr in al-Shafi i, may God have mercy on him.

[ Sharia permits good innovation ]

And when it was correct according to Al-Shafi i

That the Prophet, may God s prayers and peace be upon him, said, From the age of a good year, he has the reward for it and the reward of those who act upon it, and from the age of a bad year.

The hadith, there is no doubt that the Shariah has permitted him to enact a good Sunnah, and it is from the collection of what he inherited from the prophets, and it is good, i.e. the truth approves of it from him, and it is its Sunnah. And if I make a mistake