Ablution is not required except with camel meat, and with ablution from camel meat I say worship, and it is an independent act of worship despite the fact that its purity is not invalidated by eating camel meat. Praying with the previous ablution is permissible, and he is disobedient if he does not perform ablution from camel meat

This opinion has not been said by anyone before us, as far as I know, and if he intends to remove the obstacle, then it is more prudent. The imams differed regarding performing ablution from camel meat. Some say that ablution is obligatory for him, and some say that it is not obligatory.

The fire that a person finds in himself and which ripens his liver is one of the things that happen to him that do not agree with his natural purpose. If he receives it with submission and contentment or patience with God in it, just as God Almighty is called patient, for His saying, “Indeed, those who harm God and His Messenger, and He gives them respite and does not hold them accountable,” and the words of the Messenger of God May God’s prayers and peace be upon him. There is no person who can be patient with harm from God .

If you become angry and affect it, especially camel meat, then the legislator calls them devils, for that is the bruise of Satan in the heart, so his purity is invalidated, because the place of the bruise is the heart, just as it is purified from it by the bruise of the angel. Rather, camel meat is the bruise of Satan, because Satan was created from a radiant flame of fire, and the brute, as we said, was called the demon. Camels are devils, and he forbade praying with their backs on, and he only explained that they were devils, and they are far away, and prayer is a state of closeness and monologue, so we considered inwardly the ruling on performing ablution from camel meat and nullifying purity with this, even if his wife was good, then he harbored in that good an evil that no one can comprehend except the investigating scholar who knows divine matters. How can you respond? On the hearts

A person has different conditions in his prayer with God in his recitation if he is one of God’s people and one of those who contemplates the Qur’an. There is a verse that makes him sad and makes him cry, and a verse that makes him happy and he laughs, and a verse that makes him astonished so he does not laugh or cry, and a verse that benefits him in knowledge, and a verse that makes him ask for forgiveness and supplicate, so his purity remains on its origin < /p>

We have always seen him laughing during prayer and non-prayer, like Al-Salawi and others like him, may God benefit us from him, and like Abu Yazid Tayfur bin Isa bin Shorushan Al-Bistami. Abu Musa Al-Dibli narrated from him that he said, “I laughed at one time and cried at other times, and today I neither laugh nor cry.”

But if he neglects his recitation, contemplating it, and conversing with his Lord with his purity and distractions and the like, which takes him out of being present with God in his prayer, then this is his internal laughter in prayer according to the doctrine of those who say that his purity is invalidated, and in this case his purity has been invalidated and he must resume the purity of his heart once again .

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As for the internal ruling on this, it relates to the knowledge of the occasion. Nothing comes together with another thing except for a coincidence between them. Abu Hamid Al-Ghazali said: Some of the people of this matter saw a crow and a dove in the Haram and saw that the occasion between them was far away, so he was surprised and did not know the reason for Anas. Each one of them called his friend, so he pointed to them and they walked up, and then each one of them ascended, so he knew that the ascension brought them together.

A man of the merchants was saying to our sheikh, Abu Madyan: I want you to know me if you see a poor person in need of something, so that it will be at my hand. One day, a poor, naked person in need of a garment came to him. The position of the sheikh and his condition in that regard was that he should not depend on anyone other than God in all his affairs. Himself and in the right of others, the sheikhs have unanimously agreed that whoever’s trust in himself is valid, his trust in others is valid. So Abu Madin remembered the merchant’s desire, so he went out with the poor man to the merchant’s shop to take a dress from him. A person walked by him. The sheikh denied him, so he asked him about his religion. If he was a polytheist, he recognized the occasion and repented to God for that. He turned around and saw that the man had left him and did not know where he had gone .

When I was told his story, and I know that our country does not have two religions in Islamic countries at all, I knew that God had sent him out of his mind someone to warn him, for God taught us from him that he creates creations from the breath of the world. Likewise, from this point of view, whoever carries a dead person has a connection between them, which is death. As for the death of Universes: As for death from the truth, the one who has neglected the truth performs ablution, and the one who has died from the universe remains in his ablution .