In knowing how many secrets are revealed to the viewer when interviewing and deviating, and how much he deviates from the interview

In any case, he is walking in every situation, and whoever sees that he is walking and nothing else, then it is based on what sent him to walk, and if he was sent by a motive that requires ihram, he enters ihram, then it is like one who wants Hajj or Umrah, or both of them, and if his motive is other than that, then it is according to his motive, as the Prophet said, peace be upon him. May God bless him and grant him peace for those who intend to perform Hajj and Umrah. He, may God’s prayers and peace be upon him, also said in the Sahih, “Actions are based on intentions, but each person has what he intended.

He does not have the right to enter ihram if he did not intend to perform Hajj or Umrah, and we do not have a law that requires him to intend to perform Hajj or Umrah. Umrah is a must. Then the Messenger of God, may God’s prayers and peace be upon him, explained to us what he wanted, and he was not prohibited or condemned.

He said, “Whoever emigrated to God an

( He arrived at the appointed time of time )

God Almighty says: Hajj is a well-known month. So who says it is Shawwal, Dhul-Qa’dah, and Dhul-Hijjah, and that is what I say. And who says it is Shawwal, Dhul-Qa’dah, and nine of Dhul-Hijjah, and who says at any time of the year he wants, and likewise Umrah at any time of the year he wants, and some of them dislike it. On the Day of Arafah, the Day of Sacrifice, and the Days of Tashreeq, and they differed regarding their frequency in one year. Some of them recommended performing Umrah every year and disliked anything more than that, and some of them said there is no dislike in that, and I say so .

[ Time above nature and time below nature ]

Know that the temporal appointed time is designated by the divine name, eternity, and know that some of time is what is above nature, which is the doctrine of theologians, and some of it is what is under nature, so it has general ruling, so what it has of ruling is under nature, so physical ruling is distinguished by the movements of the spheres, and time in itself is reasonable, and the path to its rationality is illusion. It is an imaginary extension interrupted by the movements of the spheres, such as the void, an imaginary extension not in a body, so the sum of this statement is that it is non-existence, and as for time that is above nature, it is distinguished by conditions and identified with an existential matter that it throws into the mind by the name “time,” and it is accompanied by the word “when” in the Arabic tongue, so “when” accompanies natural and unnatural time, and it has occurred. In matters and divine and temporal proportions, the relation of time and place, wh

[ The temporal age is a manifestation of the divine name, eternity ]

It was mentioned in the Sahih: Do not revile eternity, for God is eternity.

In keeping with this word, that is, it is one of the common words, like the eye and Jupiter, so the temporal age is a manifestation of the noun eternity, and the noun is the verb that is apparent in it, and the verb in the universe is for the apparent, not for the apparent, and the rule of the apparent is only It is apparent, as he called it himself, and that is why the one who interpreted it said it means that he is the agent of eternity, and this is a clear error because he did not differentiate between the verb in terms of its being attributed to the subject and its being attributed to the object. The truth is an agent, and the object is located in eternity, and the verb is between the subject and the object, and this interpreter did not differentiate between the subject and the object. So why would the knowledge of that be handed over to the one who said it, who is God Almighty, and do not inte

( The story of Al-Shibli about that )

Al-Shibli’s companion, who is the author of the story, said on his own authority: Al-Shibli said to me, “You have concluded the Hajj.” He said, “Yes,” and he said to me, “You have annulled your contract. Every contract you have made since you were created is the opposite of that contract.” I said, “No,” and he said to me, “You have not concluded it.” Then he said to me, “You took off your clothes.” I said, “Yes,” and he said to me, “You have stripped yourself of everything.” So I said no, and he said to me, “You have not removed it.” Then he said to me, “You have been purified.” I said, “Yes.” He said to me, “Every defect has been removed from you with your purification.” I said, “No.” He said, “You have not purified yourself.” Then he said to me, “To a house.” I said, “Yes.” He said to me, “I found the answer to the Talbiyah by reciting the Talbiyah like him.” I said, “No,” and he said, “I have not done a House.” Then he said to me, “I entered the Sanctuary.” I said, “Yes,” and he sa