The divine attributes are divided into two categories: a divine attribute that requires exaltation, such as the Great and the Most High, and a divine attribute that requires resemblance, such as the arrogant and the exalted. And what the Truth described himself with is something that characterizes the servant. So whoever makes that a descending of the Truth to us, makes the origin for the servant, and whoever makes that the Truth a divine attribute, it is inconceivable to attribute it to him due to our ignorance of it. In being characterized by it, the servant was described with a divine attribute in his state of servitude, so all the attributes of the slave about which he says do not necessitate exaltation are the attributes of God Almighty and nothing else, except that when the slave was clothed with them, a tongue of entitlement to the slave was applied to them, and the matter is otherwise, and this is what the investigators of our path are satisfied with. However, we have not

Glory be to Him, the Most High, the One who is particular about the beautiful names and the highest attributes, and He knows who is the first in terms of the quality of the Hereafter and the First, so He is the first and the last, the apparent and the hidden, and He has knowledge of all things, and man is unjust because of what he usurped of these attributes in that he made them for himself a reality, ignorant of who they are for him and that they are usurped in his hand. Whoever wants the description of injustice and ignorance to be removed from him, let him return the trust to its owner, and the usurped matter to its owner. The matter in that is very easy, and the common people think that this is difficult, but it is not.

This is when he intends to perform Hajj and does not have a sacrificial animal with him, so he changes the intention to Umrah, performs Umrah and becomes permissible, then performs Hajj. Who says that it is permissible, who says that it is obligatory, and who says that it is not permissible, and I say that it is obligatory.

Umrah is a lesser Hajj, so it is permissible to change the intention to it, and how could it not be when its action included the greater Hajj, so the circumambulation of the greater Hajj and his Sa’i for the qāriān have a status that Umrah has in terms of tawaf and Sa’i, which are two pillars, so the Umrah, which is the lesser Hajj, was included in the greater Hajj and became one element, so it was permissible to annul it for lack of guidance, for the gift is from The one who comes to him is accustomed to it, and if he does not bring it, he is obligated not to enter upon the one he intended with the first intention until he enjoys it and is guided, and it is necessary, but he does not present his gift until he creates another intention with the intention according to what he intended. Then, he enters into ihram for Hajj, that is, he intends with the intention of the great, Glory be to Him, not the arrogant one, which he is. In the same position as Umrah, which is a minor Hajj, he