Coming, this is from the perspective of God’s kindness to His servant, and He delays the seven days when he returns to his family, and there He takes it from him, because in his return, it is also coming to him, for the truth is with his family wherever they are, so if he returns to his family, he finds the truth with them, so he fasts as a gift for seven days, and the truth accepts it from him in his family or wherever they are. Whatever it is, God is with His servants wherever they are.

Whoever sees that the eye is one, even if the lineage is different, does not see that it is annulled even though the annulling exists, such as his saying, “And you did not throw when you threw,” so he denied and affirmed likewise this, and it was not annulled when it was annulled. So whoever witnesses Hajj in himself in particular, it is not permissible for him to do the younger or the greater, so he does not annull it and remains with his original intention. According to God Almighty’s saying, “Complete the Hajj,” it is according to its scene, and the first is more complete, and he is the one who says that it is annulled and transgressing from annulling it, so it is annulling, not invalidating.

Islamic scholars differed regarding someone who performed Umrah in a month other than the months of Hajj and then performed Hajj during that year. So whoever says that he performed Umrah in the month in which he started, this is undoubtedly a tamattu’ for him, but if he performed his Umrah in a month other than the months of Hajj in his view, then he is not a tamattu’, and some of them stipulated that his entire circumambulation be performed. During the months of Hajj, some of them said that if he circumambulated three times in Ramadan and four times in Shawwal, he was performing tamattu’. Some of them said that if he circumambulated three circuits during the months of Hajj or did not circumambulate, he was not performing tamattu’ .

Know that since the True Names include some that give participation, and some that do not give participation, and those that do not give participation are like al-Mu’izz and al-Humil, and those that give participation are like the All-Knowing and the All-Aware, then if the servant is under the rule of any of the divine names that give participation, then he is in the position of one who enters ihram for Umrah in months other than the month. Hajj and performing it during the months of Hajj. Does the first name have a ruling on it if it is transferred to the other name? See if one of them includes the other in a matter, such as an expert and a scholar who was in his work under the rule of the other because he is the owner of the time and you take him more than the first time took from you, even if your scene is at the beginning of construction and it is the influencer. Had it not been for him, the ruling on this other would not have been valid, such as intending to pray and then not

As for the most common conditions for tamattu’ by which the person who performs tamattu’ is able to enjoy them, according to some of them, there are five of them: that he combines Umrah and Hajj in one travel. The second is that this be in one year. The third is that he does some of the Umrah during the months of Hajj. The fourth is that he performs Hajj after completing Umrah and making it permissible. The fifth of them is that his homeland is other than Mecca

As for the plural in one book, that is when two nouns call it and more, or a name that includes two names and more, as we have mentioned, then in that one book it responds to them according to what they were called to, like the singer, if he calls him to it, then he includes in what is called the rule of the noun al-mu’izz, for if he is self-sufficient, he is proud, and glory is not there. Except from the name al-Mu'izz, and what is cherished here is only the name al-Mughni because it enriched it, so I inherited from it the characteristic of the rich, glory. If al-Mughni had not included the name al-Mu'izz, pride would not have appeared in this rich person because he was rich with it .

As for the one year, it is the perfection of time. If the year contains the perfection of time because it is limited to the seasons, then the perfection of time is with the appearance of eternity through which eternity is completed. For eternity is the negation of primacy and eternity is the negation of eternity. So what remains of two extremes is only one eternity, since the ratio of eternity to truth is the ratio of time to creation in the general ratio. The past time is in us, so the action in it is only expressed in the past, so they say that was in eternity and that was done in eternity. We have explained the true meaning of this word in this book of ours and in a part of ours that we called eternity .

As for starting Hajj after completing Umrah and starting from it, it is in the same position as sincerity in worship and escaping from the rule of a divine name versus a divine name, which do not come together like the harmful and beneficial, the giving and the preventing .

As for the homeland being other than Mecca, that is clear, for the slave’s homeland is slavery and he cannot leave his homeland unless the truth calls him to it. If a homeland included him with him, he would not have called him to it.

In our view, it means performing the Ihram for Umrah and Hajj together. If one performs the Umrah and then performs the Hajj after that, this is a synonym and it is also a comparison, but with the rule of reconciliation, whoever combines the Umrah and Hajj in one ihram is a qiran, whether it was associated with the establishment or after it for a period of time, as long as he did not circumambulate the Kaaba.