And whoever among the people of God believes that the preparation that he has is the essence of the appearance, as it affected the apparent appearance in him, if he is distinguished from the appearance of another by some matter and by some name, whether an animal, a human, a person in need, an adult, a sane person, or an insane person, then that same preparation obliges him to rule on a matter as He made the name obligatory for him, so he said to him, “Ghusl for your ihram,” that is, purify yourself by gathering yourself until the purity covers yourself, because you want to prohibit for yourself specific actions that do not require doing this special worship called Hajj or Umrah, so receiving it with a quality of sanctification is more important because through it you want to enter into the Holy Name, so do not enter into it except by its quality, which is purity as it is. She did not enter upon him except by his command, as appropriateness is a condition for communication and com

Whoever believes that only specific actions are forbidden to the muhrim and not all actions, he says that he is not obligated to wash, which is the generality of purification, because not all of his actions are forbidden to him, so ablution is sufficient, as it is washing specific parts of the body, just as it is only forbidden to do specific actions of his actions, even if he washes. It is better. Likewise, if the inner purity is generalized, it is better and better.

Intention is never related to anything except non-existent, so in the non-existent thing one of two things is intended: either creating an eye, which is the universe, or creating a rule, which is ratio, and then a third is intended. For example, creating an eye, our saying to a thing is only if we will it and it does not want it unless it is non-existent. We say to it “be” and it is. Thus, the existence of the essence of what is intended appears after it was non-existent, and such is the creation of the ruling, which is the ratio, the Almighty’s saying, “If He wills, He can take you away, then the taking away is non-existent,” and it is what He wills. If He wills, if He wishes, He executes it by denying His condition by which the rule of existence remains upon it, so it becomes subject to the rule of the noun of the non-existent, and the doer does nothing, so the intention is related to the execution, so it describes the existing. By virtue of nothingness, not because it was nothi

And if you contemplate, there is no existence except God in particular, and everything described by existence other than God is a special relation, and the divine will is only related to the manifestation of manifestation in appearances, that is, in some manifestations, which is a relation. For the apparent is still described by existence, and the manifestation is still described by nothingness, so if it appears, the manifestation is given a ruling. In the apparent according to its psychological facts, then the apparent is derived from those facts that it is, that appearance without judgment is called a human being, or a celestial, or an angel, and it is not one of the persons of created beings. Likewise, from that manifestation, the apparent has a name given to it that is called Creator, Maker, Harmful, Beneficial, and Powerful, and what that manifestation gives it of The names and essences of possible things remain in their state of non-existence, just as the truth has ceased to

That is why we said that every existent except God is a relative, not an entity, so He gave a manifest readiness as soon as what is apparent in Him is accountable, so He is told to do and do not do, and He is addressed by “You” and with sufficient address .

The intention for ihram is the intention for prohibition, to prevent with it what it is possible to not prevent, then the prohibition becomes a ruling and all the obligations are rulings. The intention for ihram is to intend by that prevention closeness to God, and closeness is non-existent, so the reason for the existence of its ruling is this prevention, so it happened to the servant after it was not there, so it becomes apparent at that time. It is the utmost nearness, an appearance in appearance, because by that appearance the ruling of the one appearing is revealed in what is apparent in it, just as the ruling of the supplicant is revealed in the one being called by the way of proximity, by the answer he receives from him. God Almighty said, “And when My servants ask you about Me, then indeed I am near. I answer the call of the supplicant when he calls upon him, since there is no answer except after the supplication,” so the supplicant gave him. The ruling on answering, as Go

Graphic scholars, may God be pleased with them, differed regarding this. Some of them said that the Talbiyah in Hajj is like the opening takbir in prayer. The author of this opinion considers every utterance that takes the place of the Talbiyah sufficient in his view, just as in prayer every utterance that takes the place of takbir is sufficient in his view, which is everything that indicates veneration. Some of them said that it is necessary to pronounce the Talbiyah

because the Messenger of God, may God bless him and grant him peace, said, “Take from me your rituals

and from what he has prescribed