Then striving in this place combined the three conditions, which are descent, advancement, and leveling, and then a fourth, so he attained the degree of perfection in this worship, and was given that position, and in every state of it he traveled, so his descent to God, his ascension to God, and his leveling with God, and in all of that he is with God because he is about The command of God is in God, so the one who seeks between Safa and Marwah is from God to God, with God, by God, in God, for the command of God, so in every situation he is with God, for God .

Safa and Marwah are inanimate attributes appropriate to the stones whose arrangement revealed the specific shape of the House, for in that form they gave the name of the House. If it were not for that, the name of the House would not exist. We have explained to you that inanimate objects know God and worship God more than all other generators, and that they were created in knowledge, without reason or desire. It is not morphed unless it is morphed, then it is morphed by something other than itself, not by itself, and there is no genitive except God, so it is morphed by the morphology of God and plants, and if He was created in knowledge like it, then He descended from its level through growth and sought elevation over it Himself when He was one of the people of nourishment, and He gives growth and seeks elevation, but inanimate objects are not like that, and He does not have elevation in Natural movement, but if he ascends to the height and leaves behind his nature the desire for

Then God made these stones a place to display the waters that are the source of the life of every living thing in the natural world, and they are the minerals of life, and with knowledge, the dead man is revived through ignorance, so the stones were gathered out of fear, and rivers gush out of them. Between knowledge and life, God Almighty said, “And indeed, among the stones are those from which rivers gush forth, although they are characterized by hardness.” This is due to her strength in the position of servitude, so she does not give up on herself because she does not like to leave her homeland because of the knowledge and life she has in it, which are among the most honorable qualities .

So the one who strives from Al-Safa to Al-Marwah, which are the stones, attains what the reality of the stones gives him in terms of fear, life, knowledge of God, and steadfastness in their position. That is, whoever strives and finds such qualities in himself when he strives, he has striven and achieved the result of his effort, so he departs from his effort with a heart alive in God, with fear of God, knowledgeable. By his power and by what he has and God’s, and if that is not the case, then he should not have run between Safa and Marwah.

Know that when we decided in the chapter on the Sa’i, what we decided in considering stones from the ruling on Safa and Marwah, therefore they agreed that purity from impurity in this ritual is not required because he is a pure slave in it and this worship is not valid for him except by his impurity. If he had not impregnated him, his worship would not be valid. So if he purifies himself from impurity. His narration departed from its reality and claimed participation in divinity to the extent that it emerged. If it was a general purification such as washing, it would be further from its reality, but if it was a specific purification such as ablution, then it is closer, and adopting what is appropriate is more complete in the facts .

As for those who see purity in this ritual, he says that every living entity must have an action attributed to it in whatever way it may be, and nothing new that has remained on its origin is more perfect than stones. Despite this, God described it with fear, and it is an action attributed to it, meaning it was said that it fears, so it should be She is purified from this lineage, not from fear, so that the fear of God may be in her. Likewise, cracking is attributed to her due to the water coming out, so she must be purified from this lineage. This is why Al-Hasan tended to stipulate purity in this doubt, and it is good, like its name, that is, it is a good doctrine.

The Prophet, may God’s prayers and peace be upon him, disliked mentioning God except when he was pure or said, “Purity”

It is necessary to mention God, so saying about purity is better, and what is good in our view is from the imams of the path of God, glory be to Him, and from the people of secrets a