And he removes it from this footing by virtue of what precedes understanding, as he explained that footing is similar in relation to the truth to the relationship of our feet to us in all respects. For this reason, the obligation was not related to wiping, and its ruling was permissibility.

This is if the exaltation is an action, and it has no effect except on the learner, the listener, the receptive person, so the exaltation travels from the knowledgeable teacher to the learner on the mount of pronunciation and speech, with a phrase or a sign from the teacher to the learner .

the reality of exaltation belongs only to God, Glory be to Him, for He is exalted for Himself, and the servant is never exalted, and it is not valid. And if he deviates from one thing unless he deviates from another thing, then his reality is that it is not accepted. Transcendence in general, and if it is in this capacity, it is not permissible to transgress it, because contrary to knowledge and incidental matters, they have no effect on the facts. The servant’s acceptance of the effects of purification indicates that he is not removed from accepting the effects in him. This is the reason for preventing the permissibility of wiping over the socks, and what it means at all, if you understand . p

Sharia scholars differed regarding the definition of wiping over the socks.

Whoever says that the obligatory amount of that is wiping the top of the socks, and what is more than that is recommended, which is wiping the bottom of the socks .

Ali bin Abi Talib, may God be pleased with him, said: If religion were based on opinion, the bottom of the socks would be more deserving of wiping than the top. I saw the Messenger of God, may God bless him and grant him peace, wiping the tops of the socks.

Who says that it is obligatory to wipe their backs and stomachs, and who says that it is obligatory to wipe only their backs? It is not desirable for the person who said this to wipe their bellies, and whoever says that it is obligatory to wipe the soles of the sandals and the upper part is recommended, and this is Ashhab’s opinion .

Know that the purity expressed here by the purity of anointing is related to either the truth as we have presented, or the servant who has purified himself and the division is limited, then there is nothing but a servant, Lord, Creator, and creature, and in this matter we have the word “upper” and “lower” and the description of highness for God Almighty because He is exalted in rank for His own sake. God Almighty said, “Glorify the name of your Lord, the Most High.” Nothing in the Qur’an is more closely related to wiping the upper part of the shoe than this verse, and the bottom is for us. Likewise also the outside of the shoe and its inside, I mean these two words. The truth may have the rule of the apparent and the hidden, and the rule of the apparent may have it in violating customs, and the ruling of the hidden has it in the same customs. These are the verses most indicative of God for a people. They understand

Sometimes, exaltation is attached to the highest thing, Glory be to Him, the Almighty, in reality, and it is the limit of what is obligatory in that, and it is desirable to apply exaltation to the servant insofar as his doing so is of benefit to him, and this is according to the doctrine of those who believe that what is obligatory is to wipe the upper part of the socks, and it is desirable to wipe the bottom of them .

Sometimes it is linked to exaltation of the Truth, Glory be to Him, both apparent and hidden, and He is the one who does not see in existence except God due to the dominance of the power of observation and manifestations over him, so he sees the Truth, both apparent and hidden, so no exaltation falls on him except for the Truth, Glory be to Him. Transcendence is a nihilistic, not existential, relation, and it is what requires wiping the backs of the socks and their bellies

Sometimes he attaches exaltation to God Almighty due to His perfection in Himself, and it is not desirable to exalt creation due to the intrinsic imperfection that is His. Thus, one falls into a lie. Nuzhat sees that if one day the possible exalted Him in some aspect due to His attribute of perfection, He would, in terms of that attribute, be in need of God, resisting Him, and impossible. Creatures must have a quality in which they are free of God, for they are in every way poor before God, and God is the Rich, the Praiseworthy. So he forbade the desirability of wiping the bottom of the slippers, and said, “No one then exalts anything except God, the Most High, the Manifest, to His servants with attributes of majesty.” This is, as we said, the doctrine of those who consider wiping the top of the slippers to be desirable. It is not recommended to wipe the bottom

Sometimes he attaches purification, I mean its obligation, to His name, Al-Batin, and says that Al-Batin is a place that is far from finding the attributes of majesty it deserves for its inner beings, so what is necessary is to purify the Truth in His name Al-Batin due to the effect of the veil over which He was judged to be inward and unperceivable, and God is Most High and Most Exalted to be surrounded by a veil, so it is obligatory to purify it. In terms of its name, the inner, this is one of the aspects of the one who is obligated to wipe the inner part of the socks, such as Ashhab, and it is recommended to wipe the upper part, which is the outer name.

So he says, “It is desirable for the Truth to be exalted in His apparent name, which is His manifestation in the form for His servants, so He frees Him from being restricted by it, but the exaltation that does not remove Him from knowledge is that He has identified that form, for He is more knowledgeable of Himself than the mind about it and of every knower other than Him through it, and He has said about Himself that He is the One who manifests Himself to His servants.” In that form, as mentioned by Muslim in his Sahih,

So his purity in that case is that he is not bound by a form, that is, he is not restricted by a form, but rather he manifests himself in whatever form he appears.