The scholars differed in arranging the actions of ablution based on what was stated in the verse’s arrangement. Some say that it is obligatory and some say that it is not obligatory, and this applies to the obligatory actions. As for the arrangement of the obligatory actions with the recommended actions, their differences in this matter are between Sunnah and recommendation .

As for the ruling on that inwardly, there is no order. Rather, you do that according to what is required of you at the time. If you determine what suits your mind, you do it and begin with it, and likewise what remains. Whether that is in the Sunnah of actions or in the obligatory duties, then the ruling is for the time.

Whoever says that loyalty is obligatory with remembrance and that there is no excuse is void with forgetfulness, and with remembrance when there is an excuse unless the discrepancy is excessive, and whoever says that loyalty is not obligatory, and all of this is from a fact in the structure of the verse, he may connect with the waw in things that are immediately successive, or he may connect with it in things that are relaxed, and he may He connects with it, and the two actions are combined, and this is not permissible in ablution unless one immerses himself in a river or has water poured over him by people in the same condition for each member.

Our doctrine regarding the rule of loyalty inwardly is that it is not obligatory, and that is the same as arrangement, so we do that according to what the time requires, and we have mentioned a parallel to this issue in Risalat Al-Anwar regarding what secrets are granted to the person who is alone.

Our deeds on this path are according to the rule of time and what He gives, for man has been written down by negligence, so he is not able to follow him, but for an hour and an hour. Human beings are not able to observe God in secret and in public, with the breath, so loyalty in general does not happen unless he makes an effort on his part to do so. Being aware of and observing all of his actions. God Almighty said, “Those who are constant in their prayers.” What is meant by this is that whenever the time comes for them, they do it, and if there are matters between the two prayers, then this is why continuity occurred in a special action linked to different times. As for holding the breaths, that is one of the characteristics of the highest people who glorify God night and day without faltering. It is loyalty, and if it happens to some men of God, it is a rare occurrence.

As for

Aisha’s statement: The Messenger of God, may God bless him and grant him peace, used to remember God at all times

If she quoted it from the Messenger of God, may God bless him and grant him peace, we do not doubt it, even if she intended that. That all of his outward actions are permissible, and that he has never ceased to be in a duty or a recommended one, so that is possible, and it is apparent from his rank, for he is a teacher of his nation, with his movements and stances, to emulate him, for he is always a remembrancer. As for his inner being, peace be upon him, she has no knowledge of it except through his informing him, peace and blessings of God be upon him, and yet it is conceivable that it will be attained. In our opinion, with the disposition of what is permissible and its presence in it, it is permissible. Likewise, if he brings the ruling of Sharia in all his movements and movements in this manner, then he is among those who attain loyalty in h

As for wiping over the socks, the scholars of Sharia differed regarding it. Some say that it is permissible at all, some say that it is not permissible at all, such as Ibn Abbas and a narration on the authority of Malik, and some say that it is permissible to wipe over them while traveling but not at home.

As for the internal ruling on wiping over the socks, know that it is a matter that is presented to a person and is difficult for the one to whom it is offered to remove them, just as it is difficult for the wearer to remove the socks. So the ruling on purity was transferred to him, so he wiped over him, and since purity was an act of purity, and the truth was that which the exalted person intended by purity, as God Almighty said: Glory be to your Lord, my Lord. Pride is above what they describe, and pride is prevention, so he mentioned that his self refrained from being the subject of what the atheists described him as .

The Truth has exalted His essence to Himself as long as His servant exalts Himself, so the scholars’ exaltation of God the Truth, Glory be to Him, is knowledge, not work. If the creation’s exaltation of their God were an action, then God, who is exalted, Glory be to Him, would be the subject of the effect of this action. So pay attention to this sign, for it is extremely kind and good, for He is Glory be to Him. He does not accept the exaltation of His servants on the grounds that they are workers, for no one sees exaltation as an action except the ignorant among the servants, for the scholar sees it as knowledge, and if he speaks of it, he only speaks of it in terms of definition, from what is commanded upon him in himself, which is his saying and his remembrance, so the effect of his action is only