( The internal ruling has arrived on this )

As for the internal ruling on that, the intention is for the one whose legal purity was invalidated due to desire that made him forget the truth when it became strong. If he wanted to sleep, he intended in sleep to give the right to the eye, then that is the purity of impurity. If he wanted to sleep, then impurity nullifies his purity, which is alienation from one’s home. The faith that would have been necessary for him to be present with him had it not been for the dominance of the power of desire that annihilated him from himself and from everything else. Likewise, if he wants to have sexual intercourse again, the believing boy intends, due to the large number of followers of the Messenger of God, may God bless him and grant him peace, and to increase those who remember God through intercourse. Likewise, if he wants to eat or drink, he intends to Giving oneself its rights, and this intention as we mentioned is purification for all of that.

( The internal ruling has arrived on this )

This is because whoever sees that circumambulating the Kaaba because it is attributed to God is like the Throne attributed to the rising of the Most Merciful, and he sees the angels surrounding it, and they are the purified, honorable and righteous ones, stipulates ablution in circumambulating the Kaaba of his heart, which the Truth, Glory be to Him, expands.

God Almighty says, “Neither my earth nor my sky encompasses Me, but My servant’s heart encompasses Me”

And this is His descent in His manifestation, the Most High, to the heart of His servant, and We have explained it in the positions of the stars in the place of the self’s descent from the sphere of the heart .

[ The truth is because it is absolute, not conditional on anything, and is not restricted by anything added to it. ]

Whoever sees that the truth is not restricted by what is added to it, but rather intends by that honor the benefit of the person obligated, does not stipulate purity for circumambulation. As for the heart, then purity is not required at the time when the mind considers proving the Sharia in the first knowledge, either from the beginning, or when it descends to it through teaching for those who want to know God. With theoretical evidence

( Chapter: Ablution for reading the Qur’an )

The scholars differed regarding ablution to read the Qur’an. Some say that it is permissible to read the Qur’an for someone who is not in a state of purity, and I say so. And some say that it is not permissible to read the Qur’an except with ablution, which is preferable without disagreement. Likewise, everything we mentioned is permissible to do among us and others. Without ablution, it is better not to do any of that except with ablution

( The internal ruling has arrived on this )

As for the internal ruling in this matter, the reciter of the Qur’an is the representative of the Truth, Glory be to Him, in translating from it through His words and from His attributes, Glory be to Him, the Holy, and its pure meaning. So the servant, if he represents the representative of the Truth in his words by reciting it, must be holy, that is, pure in its outward appearance through legitimate ablution and inwardly through faith and presence. And pondering and the like, and presenting the recitation of the truth to him first, then reciting it, translating from the truth what he recited to him and speaking to him .

[ Colors of recitation of the Qur’an ]

Either he translates in his recitation for those present with him so that he can remember it, or he translates with his tongue so that he can hear it, and the other achieves hearing, as if the Qur’an was in his hand and he recited in it. The sight takes its right from looking at the word of God in terms of what is written, just as the hearing takes it in terms of what the tongue is, speaking and giving voice. Likewise, if he had placed the Qur’an in his lap and walked with his hand over the letters, these organs would have taken their share of that. This is how our sheikhs Abu Abdullah Ibn Al-Mujahid, Abu Abdullah Ibn Qaysum, and Abu Al-Hajjaj Al-Sharbli used to recite. I have not seen among our sheikhs anyone who preserved such recitation except these three.

[ Generalizing purification with water for all external parts of the body ]

This legitimate washing in this section is to generalize the purification with water to all the external parts of the body, without dispute, and in what water can be delivered to on the body, even if it is not apparent, other than the inside of the mouth and the like. It will be mentioned, and the reasons for this purity will be mentioned, including obligatory, Sunnah, and recommended .

( Considering that )

As for considering this purity as a generalization of the purity of the soul from all the deeds it has been commanded to be purified from, both apparently from what relates to the organs and internally from what relates to the soul in terms of the sources of its attributes, not from its attributes. Rather, we said of the sources of its attributes, for its attributes are necessary for it in the origin of its creation and cannot be separated from it, to the point that some of our companions have said He made it the essence of itself and that it is its psychological characteristics such as greed, miserliness, gossip, and every reprehensible description .

[ Related to slander: We are commanded to purify ourselves from it ]

What is related to the slander from which we are commanded to be purified is not the essence of the attribute, rather it is the essence of the purpose. A person is not purified from greed, but rather he is purified from spending the desire to collect the debris of the world and its forbidden things. He is purified by the same eagerness according to the ruling of what he is purified from by the way as well, which is that he is purified by the desire to seek knowledge and acquire knowledge. Reasons for good