It is called the Arafat of our knowledge, given that this is the position of the scholars who know God, for God says, “The only ones who fear God among His servants are the scholars,” and He said, “You will see their eyes overflowing with tears from what they have learned of the truth.” And the discussion will come, God willing, about this type in the Hajj chapter of this book .

When this eminent scholar saw his being stripped of the stitched, he considered composing and assembling the evidence for obtaining knowledge of God through intellectual consideration by composing and compiling the premises, and from that the image of knowledge of his Lord appears, like the tailor who stitches the pieces of a shirt together into one another, so the image of the shirt appears. It is said to him, by stripping the stitched, that knowledge of your Lord is attained. Or knowledge of God from the divine or divine manifestation, and in this situation and today, abandon the rational consideration of composing the introductions, and busy yourself today with acquiring knowledge of your Lord from divine gratitude and the divine gift from the Giver who gives for blessings, for He is the one who throws knowledge into your soul in any case, whether you consider composing the introductions or You did not consider, so treat Him, Glory be to Him, with abstraction, for He is more wo

And whoever is asked for this condition in that noble situation and the great dangerous scene, how can he not wash and purify his interior and heart from attachment in his knowledge of his Lord to something other than Him, thus removing from him the filth of watching the Gentiles and their impurities with the knowledge of the Truth with the Truth without his knowledge of himself, since there is no evidence for it except Him, because knowledge goes beyond It has one object while you are in Arafat, and knowledge extends to two objects. This is why it happens to the owner of this scene at Al-Alamein if he leaves Arafat and wants Muzdalifah, which is a plural. He obtains another knowledge that is known to God just as it was known to him in Arafat by the Lord Almighty, and this one object that occurs to you on this day is your knowledge of your Lord. Not by yourself, so you know the truth by the truth, so the truth with which you were washed gives that knowledge by it, and the one wash

Know that entering Mecca is to come to God in His presence, so it is necessary to renew the purity of your heart from what it has acquired through heedlessness from the time you entered ihram from the meeqa, outwardly with water and inwardly with knowledge and presence, so the outward purity of washing with water is an act of worship and purification, and the inward purity is the heart by disavowing it in pursuit of loyalty. For there is no loyalty to the truth except through disavowal of creation, since your view of them is by yourself and not by God .

Whoever is in a state of permanent presence with God does not wash himself to enter Mecca, except for the outward washing with water to establish the Sunnah, and as for the inward one, it is not done except when seeing the House, in which case he is purified inwardly with a special modesty of seeing his own House such-and-such and circumambulating it. The House of God is without intermediary. Since God created the world, no created hand has been touched upon for gain .

Let the divine name with which the first name is purified be one of the most beautiful names, for it is from the description of the House that the occasion will occur. God Almighty said, “Indeed, the first House established for mankind was the one in Bakkah, blessed.” That is, I made in it blessings for My servants and guidance. So whoever sees the House and does not find in it a divine addition, then he will not receive anything from the blessing of the House. Because the blessing is the increase, whatever the truth added indicates that his intention is incorrect, as hastening food for the guest is Sunnah

Let him make his ablution first, not make it a second one, because of the aforementioned ablution of the ihram ritual, for it is a specific purity that befits viewing the House and circumambulating it. There is no connection between it and ablution for the ihram except in some way. If he claims that he has purified himself with this purification and finished his circumambulation, he inspects his inner being, for God has not placed blessing and guidance in it. And it is the clarification, that is, it becomes clear to him that which his Lord has increased his knowledge of, and the blessing is not placed in the house unless it gives its treasurer to the one who circumambulates it who is coming to it, in the absence of blessing, closeness, care, and clarification, which is the guidance in the problematic matters of the circumstances and the ambiguous issues. Divine knowledge of God is what befits such a thing. The Chosen House is the place of the oath of truth, the pledge of allegianc

This house is God’s treasury of blessings and guidance, and the legislator pointed out a sign by mentioning the treasure that is in it. What treasure is greater than what God mentioned of blessings and guidance, since He made them the essence of the house, so its treasure is the one added to it, and that is God.

When the next pilgrim has finished his circumambulation, let him look at his heart, and if he finds an increase in the knowledge of his Lord and a clarification in his knowledge that he did not have, then he will know the validity of his ablution to enter Mecca, and if he does not find any of that, then he will know that it is wrong