In Hajj and its secrets

From harm, for it is a part of faith to know the position of the person who is fasting in the sight of God. He approves for the psychological purpose what is considered objectionable by the sound mind. So what is the condition of the believer if he feels what pleases the Lord and rejoices in it? And for us, by taste, the sign of his faith is that he perceives that feeling, such as the smell of musk here, so if something like this is mentioned. The news about honoring this smell over other smells like it, because God took care of it, made the heart of the fasting person harden and desired to increase his fast, and he learned that the angels and men of God are not harmed by sitting with him on the back of his mouth, for angels are harmed by what the sons of Adam are harmed by. This was mentioned in the smells of garlic and its likes, not on the back of the mouth. If one is fasting, then the fasting person’s practice of using the habit is higher in status than one who does not use th

[ Khalafah is not for man, but rather it is something required by nature ]

And know that immorality is not for man, but rather it is something required by nature for decay, which occurs in what remains in the stomach of leftover food and is not obscured by new, pleasant-smelling food, so the breath comes out of the heart, passes through the stomach, and comes out with whatever good and bad things pass through it. A sense just as the king finds it meaning that if a servant tells a lie, the king will be thirty miles away from him because of the stench of what he brought. He finds that stench from the liar by smell perception, the people of smells. If he is a judge and he is one of the people of this position and has this condition and he bears false witness in his presence in a government, it is necessary for him not to carry out the ruling. For the one who is attested, and if he rules against him, then he is a sinner before God, and this is a matter of great benefit to people of taste. Even if the judge does not rule with his knowledge, it is not p

( Another consideration in the interview )

He commanded to hasten the breaking of the fast and delay Suhoor, so that the intercourse during these two prayers would take place with a pleasant wind, since the time of fasting had passed. So, what is the presence of the fasting person after the end of the fasting period? For the fasting person is alone with the fasting person only while he is fasting. Then God says in this report that The Messenger of God, may God’s prayers and peace be upon him, told us that the perfume on the mouth of the fasting person is with God only on the Day of Resurrection if it is agreed for the fasting person not to remove it. If he removes it with a siwak or with something that does not break the fast, it is purer and more delicious and moves from perfume to perfume and pleases God, for the perfume has no effect on fasting. And

[ The beauty of everything is what suits and requires it ]

It has been reported that God is more deserving of the one who beautifies Him

And among beautification is the use of something that pleasantly scents and removes the impurity in it

For God is beautiful and loves beauty

> And every thing has its beauty in what suits it and what it requires of what the perceiver enjoys through that same perception of hearing, sight, smell, taste, and touch with the heard, the seen, the smelled, the tasted, and the tangible. Then it has been reported that a prayer with siwak is better than seventy prayers without siwak, so as a matter of reference, your prayer with your Lord is better than your prayer. On your own, he referred to the straight and the seventy as a reference in considering what is common in a person’s life, as the sevens are often considered by the Sharia in the simple and compound ones. As for the way to interpret this hadith, it is that it combines the two purifications of ablution and the siwak. What is meant

[ Indication, verification, and combination of the apparent and the hidden ]

Rather, we differentiated in expression between reference and investigation, so that those who have no knowledge of what the people of God have taken would not imagine that they are accusing the exoterics and ascribing them to the esoteric. Far be it from them. Rather, they are those who say both extremes. Our Sheikh Abu Madin used to disparage both sides individually and say that the one who combines the two extremes is the perfect one in the Sunnah. Knowledge and participation occurred in his pronunciation with a siwak, and the kaf in the siwak is original from the same word, and in the exception it is added, it is not original. Whoever made it as a matter of investigation looked at the fact that the addressee’s addition is one thing, so he made it original in the addition like a single word, and he considered the composition in it as considering the composition of the letters in the word, so it is not valid for there to be an addition. Such a speech except with sufficient addit