In knowing the secrets and generalities of prayer

From the Qur’an, like every verse whose meaning is none other than God. This I mean by the remembrance of God from the Qur’an, and not every verse in the Qur’an includes the remembrance of God, for it contains the legitimate rulings, and it contains the stories of the Pharaohs and the stories of their sayings and disbelief, even if it contains the great reward in terms of what it is the Qur’an, by listening to the reader then. He recites it or a person listens to himself when he recites it, but mentioning God in the Qur’an is better and more complete than the story of an unbeliever saying something about God that he should not say in the Qur’an as well.

[ The outside of the ear and its inside, and the precise and similar Qur’an .]

As for what comes from the outside of the ear and what goes back, it is what is apparent from the ruling of that remembrance from the Qur’an, and what is concealed, what is concealed from it, what is revealed, what is understood from it, and what is ignorant. So he surrendered the words of the ambiguous in the right of God to God, so they are what goes back from the inside of the ear, so he surrenders to the will of God. God is exalted in it when the ear hears it recited, and what He knows, such as the decisive verses concerning God and what they indicate from the universes, is from what is accepted from the appearance of the ear, so it is known what God means by it, so the ruling is according to what the knowledge is attached to, so act according to what we have indicated to you in this detail, and it is better that the ruling of the ears be the ruling. Rinsing the mouth, inhaling, and exhaling

[ Purification of the feet by washing, wiping, or choosing a choice ]

Know that its form in the timing of washing, in numbers, is the form of the head. We have mentioned that. The scholars agreed that the two men are among the parts of ablution, but they differed as to the form of its purity. Is that by washing, wiping, or by choosing between them? Whatever one of them does, the other is waived from it, and he has performed the duty if he does not. It is not necessary for them to be afraid, and our doctrine is that the choice and plural is better, and there is no saying except that there is one who says it, so wiping is according to the apparent meaning of the Book, and washing is according to the Sunnah, and the meaning of the verse is to refrain from the apparent part of it.

As for the ruling on that inwardly )

Know that striving for congregational prayers, stepping frequently to the mosques, and standing still on the day of march are what purify the feet by means of which the purity of your feet should be as we have mentioned and others like it. Do not go about gossiping among the people, and do not walk on the ground in amusement, and be intentional in your walking. Among these things is obligatory, I mean of these actions the status of one time in washing a limb. Ablution for men and others, and some of it is Sunnah, which is what is more than what is obligatory, and it is your walking in what the Sharia has instructed you to strive in and what it has made obligatory for you, so what is obligatory for you is to move the feet to where you pray, and what is recommended, what is recommended, and what is Sunnah, and whatever you want, so say something about that, such as moving the feet to the mosques from near and far, for that is not obligatory, even if According to some people, what is req

[ What necessitates specificity and generality of actions ]

And know that washing includes wiping the face, so whoever washes, wiping is included in it, like the light of the stars entering the light of the sun, and whoever wipes does not wash, except in the doctrine of those who see and transmit from the Arabs, that wiping is a language in washing, so it is one of the synonymous words, and the correct meaning in the internal rule is to use it. Anointing for what is required for specific actions and washing for what is required for general deeds. This is the best method. This is why we chose according to the time. He may be seeking a special virtue in a specific need for a specific person. This is in the same position as anointing. He may be seeking kingship in a need that applies to all subjects and needs, so that person is included in this. In general, this is like washing in which wiping is included .

[ Our doctrine is that the opening of the lam does not remove it from the anointed one .]

As for reading in his saying, “And your legs” by opening the lam and breaking it for the sake of the letter waw, provided that it is a conjunction for the anointed one with a lower case and for the washed one with a fathah, our doctrine is that the fathah in the lam does not take it out of the anointed one, for this “waw” may be a waw with the “waw” being in the accusative case, saying Zaid and Amr rose and the water leveled. And the piece of wood, and what are you, and a piece of porridge, and you passed by Zaid, and Amr wants with Amr, and likewise whoever reads, “Wipe your heads and your feet with the opening of the laam,” so the argument of those who say by wiping in this verse is stronger because he shares with the one who says by washing in the connotation that he considered, which is the opening of the laam, and he does not share with him those who say by washing in lowering the laam. Among our companions are The specific is preferred over the general, and some of them give

[ Walking with the truth by virtue of the situation ]

Our doctrine is other than that. We only walk with the truth by virtue of the situation, so we generalize where it is generalized and specify where it is specific, and we do not create a ruling, for whoever creates a ruling has created divinity in himself, and whoever creates divinity in himself has diminished his servitude to the extent of that issue, and if his servitude is diminished by the extent of that It is diminished by the one to whom the truth is revealed, and if the one to whom the truth is revealed is diminished, his knowledge of his Lord is diminished, and if his knowledge of his Lord is diminished, then he is ignorant of Him, Glory be to Him, the Most High, in proportion to what He lacked. If a ruling appears to that person who lacked it in the world or in his world, he does not know it. For this is our doctrine not to introduce a ruling in a single sentence.