Zakat, fasting, Hajj, and pronouncing there is no god but God and Muhammad is the Messenger of God, so I took care of these five because they are among the principles of Islam upon which Islam is built, and they are like the pillars of the house. Faith is the essence of the house, its assembly, and the door of the house from which one enters it. This door has two doors, and they are the pronouncement of the two testimonies. The pillars of the house are four, which are Prayer, zakat, fasting, and Hajj

So we took great care in erecting this house so that we could dwell in it and be safe from the roaring soul of Hell and its heat.

The Prophet, may God’s prayers and peace be upon him, said: “The fire complained to its Lord and said, ‘O Lord, my part has eaten up another.’ So He permitted it to take two breaths, one in the winter and one in the summer.” So what It was of the sky and heat, it is of the same nature, and whatever was coming and roaring, it was of the same nature.

So people took homes to protect them from the heat of the sun and the cold of the air, so the wise person should build for himself a house that he will protect on the Day of Resurrection from these two souls on that day, because Hell is on that day. She comes by herself, seeking to stand, with an almost indistinguishable outburst of rage against the enemies of God. Whoever is in a house like this, may God protect him from its evil and tyranny. And since purity is a condition for the validity o

The first thing to do is to call it purity, and we mentioned that at the beginning of the chapter, both outwardly and inwardly. Let us, God willing, proceed with its rulings, which is to look at its obligation, on whom it is obligatory, when it is obligatory, its actions, what it does with, what nullifies it, and the description of the things for which it is done, as the scholars of Sharia have done and approved. In her books, this has been limited to the matter of purity. Let us look at that both outwardly and inwardly, but we point to it outwardly so that the one who looks at it does not lack the books of jurists and is enriched by what we have mentioned. We do not address the evidence that scholars have to prove this ruling from the book, the Sunnah, consensus, or analogy in the doctrine of those who say it to dismiss it. A universal reason that he sees between what is said about it and what is not said about it. I do not go to the principles of jurisprudence in this matter, no

We say, first, that all Muslims have unanimously agreed, without disagreement, that purity is obligatory for everyone who is obligated to pray when the time for it has begun, and that it is obligatory for an adult who is of sound mind, and people differed as to whether a condition for its obligation is Islam or not. This is the apparent ruling. As for what is hidden in that, which is the hidden purity, we say that: The essence and spirit of prayer is a monologue with the Almighty, as

He said, “I divided the prayer between me and my servant into two halves ”

The hadith mentioned the monologue. The servant says such-and-such, and God says such-and-such, so whenever the servant wants to commune with his Lord regarding any action. It is obligatory for him to purify his heart from everything that takes him away from communicating with his Lord in that action, and if he does not possess this purity at the time of communicating with him, then whatever he speaks to him a

As for the scholars’ saying that it is obligatory for the rational adult, unanimously, and they differed in Islam, likewise with us, this purity is obligatory for the rational person, who is the one who understands God’s commands and prohibitions and what God throws into his secret, and differentiates between the thoughts of his heart regarding what is from God, from himself, from the word of the angel, or From the word of Satan, and that is man. If he has reached this point in knowledge and discernment, and he understands about God what He wants from him and hears

the words of God Almighty, “My servant’s heart is sufficient for Me”

then he must use this purity. In his heart and in every organ related to it according to the lawful limit, the purity of the sight, for example, in the inner part is looking at things with the judgment of consideration and his eye, so he does not send his sight in vain, and such a thing does not happen except for one who has achieved

As for what the scholars say about this purity, whether Islam is a condition for its obligation, it is their statement: Are the infidels addressed by the branches of Sharia law? And if a hypocrite performs ablution, has he performed an obligation or not? It is a matter of disagreement that applies to all legitimate rulings. Our doctrine is that all people, from a believer, an infidel, and a hypocrite, are accountable and are addressed by the principles of Sharia law. And its branches, and that they will be taken to account on the Day of Resurrection by the roots and by the branches. This is why the hypocrite was in the lowest level of the Fire, and he is the interior of the Fire, and the hypocrite will be punished by the Fire that looks at the hearts, since he performed in this world in an apparent form the legitimate ruling of uttering the testimony and showing his belief .