If the mind is removed from its ruling on the divine, the recurring text of the Sharia, which has no possibility or problem in it, then it is completely pure, because the purity of faith with the presence of the text gives true knowledge and revelation, and if his mind is removed by doubt, then his purity is invalidated, and consideration of the matter is resumed. Other evidence or to remove that suspicion

The scholars agreed that ablution is one of the conditions of prayer, but they differed as to whether it is a condition of validity or a condition of obligation. By ablution, I mean legitimate purity, which in our view is an obligatory condition. Purity in our view is an independent act of worship, and it may be a condition in other worship, a condition of validity or a condition of obligation, and it may be desirable and Sunnah in other worship.

Purity of the heart is a condition for conversing with the truth or witnessing it, a condition of obligation and a condition of validity together. The reason for this is that we are in the place of obligation, and faith is required of us in God and in what has come from Him and in the Messenger and the Messengers. This is an indication that the matter is not limited except that it is high, highest, and above all who have knowledge. All-Knowing, Exalted in ranks, He raises the ranks of whom He wills.

Sometimes knowledge is a condition for the validity of faith and an obligatory condition for it, and sometimes faith is a condition for the validity of the knowledge of revelation and an obligatory condition for it, except that faith contains a purification of the heart from the veil, and knowledge is a purification of the heart from ignorance, doubt, and hypocrisy, so purify your heart with the two purifications. You will excel in this in the worlds and attain the knowledge of the two fists with it. For God has made it obligatory for us to believe in Himself, and from Himself His names, His angels, His books, and His messengers. We do not differentiate between any of His messengers, despite our knowledge that God preferred some of them over others as messengers and prophets, then He forbade us from giving preference among the prophets by analogy or consideration, for the servant does not judge God in anything.

The scholars, may God be pleased with them, differed regarding the purity of prayers at funerals and the prostration of recitation. Some say that it is one of its conditions, and some say that it is not a condition, and I say so.

As for the internal ruling in all of that, we say that every legitimate action that is not preceded by the purity of faith is not valid if it is lost. Faith must be present in every legitimate action. Whoever says that ablution is not required for the funeral prayer and the prostration of the recitation does not consider invoking the dead and prostrating for the recitation no. In faith in supplication, and faith is sufficient, except that he prays without recalling it when starting to do the action, and this is the reason for not answering. Whoever sees that purity is a condition, the answer is inevitable in what they call upon.

The scholars differed as to whether purity is a condition for touching the Qur’an or not. Some people made it obligatory and others prohibited it, and I say that it is forbidden, except that doing it with purity is better, I mean touching the Qur’an.

Is the evidence respected to respect the signified? With us, yes, the evidence is respected to respect the signified, but with others it is not necessary, because the evidence contradicts the signified, so they do not go together. If the evidence is respected, it is for another matter, not because it is evidence of a respectable person, and the Qur’an is evidence of the word of God, and we have been commanded to respect it and to touch it for purity from Respect him

Know that we may take the world as evidence of God and be astonished by what is included in the name of the world, whether praiseworthy or blameworthy. We may take Pharaoh and other arrogant people like him as evidence of the existence of the Maker because he is his workmanship. It is agreed that his designation is indicative of the specific, and he should not be respected, rather he should be abhorred and not forbidden, and we may take Moses for him. Peace be upon him, in that his creation is evidence of the existence of the Maker, and it is agreed that his designation indicates the specificity, and we are obliged to respect and venerate him from another aspect, not from the perspective of his being evidence. This is why we glorified the Qur’an, because the Lawgiver commanded us to respect and venerate it, not because it is evidence. Then it has another sanctity because it is evidence, and by it we justify its respect in At some point, we say that it is the word of God, even if w