Sharia scholars agreed that the demise of the mind invalidates purity

( The judgment of the sub has arrived in it )

If the intellect removes its judgment in theology from the mutawaatir text of the Shari a that does not involve any possibility or problem in it, then it is in the most perfect purity, because the purity of faith with the presence of the text gives knowledge of truth and disclosure.

( Chapters of verbs that require this purity in their act )

[ Wudu is a condition of prayer ]

The scholars agreed that ablution is a condition of prayer, and they differed as to whether it is a condition of validity or a condition of obligation, and by ablution I mean the legitimate purification, which is a condition of obligation, and purity for us is an independent worship.

( The ruling of the sub has arrived on this )

Purity of the heart is a condition in speaking to the truth or witnessing it, a condition that is obligatory and a condition of authenticity together, and the reason for that is that we are in the place of assignment and it requires us to believe in God and in what came from Him and in the Messenger and Messengers.

[ Faith is purification for the heart from veiling, and knowledge is purification for the mind from ignorance ]

Sometimes knowledge is a condition for the validity of faith and a condition for it being obligatory, and sometimes faith is a condition for the validity of the knowledge of unveiling and a condition for it being obligatory, except that faith contains purification for the heart from veiling, and knowledge is a purification for the heart from ignorance, doubt and hypocrisy. Belief enjoined upon us in Himself and in Himself His Names, His Angels, His Books, and His Messengers. We do not differentiate between any of His Messengers, even though we know that God preferred some of them over others, messengers and prophets, and then forbade us to give preference to God in consideration, for there is no comparison between the servants or the prophets.

( Chapter of Purification for Funeral Prayers and Prostration of Recitation )

The people of knowledge, may God be pleased with them, differed regarding the purity of the funeral prayer and the prostration of recitation.

( He reached the ruling on the subconscious in that )

As for the internal ruling in all of that, we say that every legitimate action that is not preceded by the purity of faith, that action is not correct by losing it, so faith must be present in every legitimate act. He prayed for his invocation when starting to act, and this is the reason for not being answered.

( Chapter of Purification by Touching the Qur an )

[ Is purity a condition for touching the Qur an ]

The scholars differed regarding purity, whether it is a condition for touching the Qur an or not.

( He reached the ruling on the subconscious in that )

Is evidence respected to respect the signified? For us, yes, proof is respected for the signified, and for others, it is not necessary, for the evidence is opposite to the signified, so they do not meet.

[ The world may be taken as evidence of God ]

Know that we may take the world as evidence of God and be astonished by what the name of the world contains of praiseworthy and blameworthy, and we may take Pharaoh and his likes from the arrogant as evidence of the existence of the Creator because he is a craftsman, and it is agreed that his sample is specific to denoting it and it is not necessary to respect it, rather it must be hated and not forbidden, and we may take Moses, peace be upon him, in terms of It was made by him as evidence of the existence of the Maker, and it was agreed that I appointed him in denoting in particular, and we must respect and venerate him from another aspect, not from the aspect of his being a guide. This is why we glorified the Qur an because the Lawgiver commanded us to respect and glorify him, not because he is a guide. We say in it that it is the word of God, even if we are the writers of it with our own hands

( Chapter: Obligation to perform ablution on one who is junub when wanting to sleep, repeat intercourse, eat or drink )

Sharia scholars differed in what we mentioned in this translation