The pronunciation of the Talbiyah is his saying, “Labbayk,” just as God is the Greatest legislated the takbeer of the ihram in the prayer, so some of them made it obligatory to meet the Messenger of God, may God bless him and grant him peace, and its form is “Labbayk, O God.” “Labbayyak,” “Labbayk.” God of creation, it is obligatory according to these words, and according to the majority of scholars, it is desirable, and with it I say, and pronouncing it is better. They differed in adding to this wording and in changing it, as we said. They also differed in raising the voice with the Talbiyah, which is the crescent, so some of them made it obligatory, and I say it, but in my view, if it occurs once, it is sufficient, and what is more than that is sufficient. One, it is desirable and preferable, and some of them said raising the voice when reciting the Talbiyah is recommended except in congregational mosques, with the exception of the Sacred Mosque and the Mina Mosque, according to

Know that the intention to seek God Almighty with this special worship that combines ihram and behavior in the most permissible ways is a special intention for a specific name, and He is the one who calls people to the House with this intention, not for Him, but for His sake, with a quality of servitude tinged with the quality of sovereignty. The rule of sovereignty in this worship is apparent in slaughtering, because it is destruction. Image: And in stoning the stones, it is a description of a divine action in His saying, “And We rained down stones upon them.” It was narrated that Satan attacked Abraham in the places of these stones repeatedly, and he attacked him in the number of what he had prescribed and at their time. Likewise, in throwing the rubbish, it is a divine description in His saying, “We will fulfill for you, and your Lord has exhausted, and fulfilling what he vowed in it is also the same, according to His saying, ‘I will fulfill’.” By your covenant

And circumambulation of the House, because this action encompasses the House from His saying, “Indeed, it encompasses everything,” and the remembrance in it is from His saying, “So remember me, and I will remember you.” And God’s remembrance of us is greater than our mention of him, unless we remind him of him, not of us, so we remind him of him that encompasses the greatest, for in our remembrance of him and him, and in his remembrance, it is without. We recited to Abu Yazid, “Indeed, the oppression of your Lord is severe.” He said, “My oppression is more severe,” meaning if the servant strikes with it, not by himself. Rather, what Abu Yazid said in my opinion is the opposite of this. The slave’s oppression is brutality that denies mercy. He has no mercy in the event of his brutality, and the oppression of truth in every way contains mercy. By the one who was struck by him, from the perspective that the one who oppressed him, the True One, He is the Most Merciful to him in his op

And if you know that the purpose to the House is from God and not to Him, then your purpose to the House should be by your Lord, not by yourself, so you will have a divine purpose, for God Almighty intended this House without any other house and asked His servants to go to it with a special description, which is ihram and all the actions of the pilgrim, and He made its beginning a circumambulation and its end a circumambulation. So he concluded with something similar to what he started with upon arriving at the House. He did not command you to go to the House, not to it, except because he made it a physical intention in which he traveled the closest distance from your house which is in Mecca to the House, and he is with you wherever you are. It is not valid for you to intend by physical walking the one who is with you, so I inform you that he is with you . p>

Then it refers to the House, which is like you and of your kind. I mean that it is created, so its meaning to you about the House is its meaning to you about yourself, in his saying, “Whoever knows himself knows his Lord,” so if you go to the House, you go to yourself, so if you reach yourself, you know who you are, and if you know who you are, you know your Lord. Then you will know whether you are him or not him, for there you will obtain correct knowledge, for the evidence may be contrary to the signified, or it may be the same as the signified, for nothing is more evidence of the thing than itself. Then the evidence is distanced according to the distance of the occasion, for the human being is the closest evidence to him than the fact that he was created according to Image: This is why he called you from a relative because of the imminence of the occasion. He said, “I am near. I respond to the call of the supplicant when he calls upon you.” And God has heard the words of the wo

At the beginning of the chapter, secrets were presented that appeared in the consideration of the house. Then the word “house” was introduced because of its derivation of “sabbatical.” It is as if it was called a house for spending the night in, for it is the greatest pillar of the benefits of the house, as they say, “Hajj to Arafat means most of it,” so he took into account the rule of spending the night, because in staying the night there is sleep, so he is in need of Whoever protects his journey and his soul while he sleeps, in his waking state he is characterized by preserving his journey and his soul. When he took into account that he spends the night, and the stay only takes place during the night, not during the day. This is why Ahmad ibn Hanbal took care in washing the hand during ablution before inserting it into the vessel for the one who has risen from the night’s sleep, especially according to his saying, may God’s prayers and peace be upon him: One of you does not kno

And since the night was the place of manifestation in it, the Truth did not assign its manifestation to His servants in the temporal ruling except at night, for it is in it that our Lord descends and in it the Night Journey occurred with the Messenger of God, may God bless him and grant him peace .