Good deeds and keenness to gather the causes of his happiness, for the essence of eagerness is that which can be eliminated, so keenness is in one way that the happiness of the keen is due to keenness and in a way that the misery of the keen is due to it. This is why we said by the noun, not by the attribute, and based on this we take all the attributes to which blame is attached, but rather attached. Insulting its banks, not its objects.

The general purity of the inner and outer in this ablution is related to the manifestations of the attributes, and no one knows the manifestations of the attributes except the one who knows good morals and is purified by them, and knows the bad morals and is purified from them, and what is hidden from them, which he does not perceive, he receives from the lawgiver, and it is every action that pleases God, so he is purified by it from every deed that is not God Almighty said: He is not pleased with disbelief for His servants, but if you are grateful, He will be pleased with you. That is why we have included in this book opposite chapters, such as repentance and abandoning it, piety and abandoning it, and asceticism and abandoning it, the chapters of which will come, God Almighty willing, and they are many.

This purity is also obligatory, such as purification by paying zakat, for example, as it is an obligatory wash, and as giving it to the poor among relatives, and it is recommended, and as singling out religious people among them rather than others from relatives, and it is desirable. Thus, the rule of this purity applies to all of a person’s interior and exterior, including knowledge, ignorance, disbelief, faith, polytheism, and monotheism. Confirmation and discontinuation, and so on, in all lawful actions purify them by agreeing to the violation. This is the meaning of obligatory and non-obligatory ablution. I will provide in detail the issues of this purity, as is the case with mothers, according to what is mentioned of them in the apparent ruling of Sharia regarding ablution with water. However, the branches of this purity are innumerable and cannot be contained in a book if We have mentioned it issue by issue, and we have given it and explained the method of adopting it, so ta

As for the legitimate ablutions, some of them are agreed upon as obligatory, some of them are disagreed upon as obligatory, and some of them are agreed to be desirable. These are many ablutions, such as ablution from where the two circumcisions come together, ablution from knowingly ejaculating flowing water, ablution from ejaculating without knowledge, such as one who finds water but does not remember a wet dream, and ablution from ejaculating with knowledge. Flowing water in a manner other than pleasure, washing for menstruation, washing for a woman suffering from menstruation, washing for Friday prayers, washing for Friday prayers, washing for Islam, washing for ihram, washing for entering Mecca, washing for standing at Arafat, washing for washing the dead. As for the considerations in these washings, I will mention them before detailing the main legal issues regarding washing with water. And its considerations include :

Since the dead person was prescribed to be washed when he had no action, since someone else was responsible for washing him, warning the one who was washing him that he should be in the hands of his Lord in purifying him, by granting him success, and using him in obedience to Him, and what happens to him from the actions of his Creator through him and in him, just as the dead person is in the hands of the one who was washing him, so he is not considered to be washed in this way. The consideration is that he washed the dead person, but he sees that God is his purifier, and he sees himself as a machine with which God performs that action, just as the washer sees water as a machine for washing the dead person, since if it were not for the water, the name of the washer would not be valid for the one who washes him, and the water cannot be imagined to claim that it washed the dead person, because the water does not move. To him, and he did not intend to wash him, but rather with wa

As for the one who washes a dead body and forgets in his washing that God is his purifier and claims that action for himself and adds it to it and sees that had it not been for him this dead body would not have been purified, he must wash and purify himself from this claim by turning to and being present with God in the resumption and remembering what he overlooked of this purification of God. The dead person is on his hand. Whoever considers this more obligatory to bathe than to wash the dead person .

As for the ruling on bathing the deceased with water, according to the apparent ruling of Sharia, it is not my school of thought to say that it is obligatory, but if he washes himself from that, then it is better and better, without disagreement.