As for the Almighty’s saying, “And whoever venerates the sanctities of God is better for him in the sight of his Lord.” This means that the best God is he who venerates the rituals of God. If we make good in a more effective sense than to distinguish between glorifying the rituals and glorifying the sanctities of God, then the sanctity of God is subjective, so it requires glorification for His own sake in contrast to the glorified reasons. The one who looks at the evidence What is the evidence for it is required for its own sake, so it moves away from it and separates from it to its meaning. This world is evidence for God, because we pass from it to the Most High. We should not take the truth as evidence for the world, as we used to pass from it to the world, and this is not correct, so what is the highest of the words of prophecy, where

He said: He who knows himself knows his Lord.

And God Almighty said, “Do they not look at such-and-such and the number of creat

So we say the second time, “God is Great,” out of glorification of the sanctity of God, not in the sense of differentiation. This is known in the tongue, so it means “God is the Great, I do not do who.” He is the Great, the Creator of causes, and commanded us to magnify them. And whoever has no intrinsic greatness for himself, then his greatness is an accident in the ruling of disappearance. So the Great in general, without restriction or comparison, is God, this is the second lawful takbir in the call to prayer, and it is for these two forms. A quarter of the takbir is two takbirs in one takbir, according to the limit that we have mentioned, of sense and reason, that is, just as the tongue enlarges it with the word of distinction, it is also major in reason, as if he is saying, “Allah is greater” with the tongue just as He is greater with reason, that is, it is greater with the evidence of regret and the evidence of the mind, then it is repeated. The other takbir also comes from

Then he said, “I bear witness that there is no god but God. I bear witness that there is no god but God.” He is secretly hearing himself, and he is in the position of someone who first imagines the evidence within himself, then after that utters it and pronounces it openly in the face of his opponent or to teach others the course of that evidence, and that is for this muezzin to bear witness in This testimony is that he sees the reasons that are veiled from knowledge of God, which were given the power of speech and veiled from realizing the matter in himself through ignorance, or from realizing what the majesty of God should add to Him by the veil of heedlessness. So the ignorant person says, “I am your Lord, the Most High,” or the one who underestimates, which is a form of ignorance, or he says, “I did not know for you.” From a god other than me, and he may be a liar to himself, knowing that he is a liar, but then he belittled his people and they obeyed him and said, “I have best

Likewise his saying, “I testify that Muhammad is the Messenger of God,” which is that when he testified to monotheism through what the evidence gave him, he testified to it with knowledge, not on the path of closeness, because a person, from his intellect, does not know that uttering this, and that looking to know that brings him closer to God, but his portion is to know that his soul is honored. In the capacity of knowledge for those who are ignorant of it, and declaring it with all evidence of such knowledge is based on teaching the one who does not know and deterring the stubborn, as an honor for this soul over the soul of the one who does not have it, because there is no rule for the mind to take something as a means of bringing one closer to God. So the Messenger came from God and informed him. To say that, and to consider that, to conceal it within himself, to please him, and to teach and deter others, if he announces it, is that it is on the path of closeness to God, and in