The choice is similar to the one who is under interdiction, and he obtains in Arafat in the solution, knowing the removal of this to prohibit what is proven by delusion with the evidence of reason, for in this place of knowledge of God, delusion is equated with reason, so God is prohibited and they place it under the rule of His knowledge of the thing in the doctrine of those who believe that knowledge is an attribute. It is additional to His essence, existing in Him, and it judges His essence according to what it is attached to. Whoever says that his knowledge of his essence does not require this, and this is a wonderful and wondrous knowledge of God whose value is known only to those who know it.

When the pilgrim wanted to obtain this knowledge, he passed on his way through Mina, which is the site of the major Hajj, and wanted to taste its taste before stopping at Arafat, since his return to it was the Day of Sacrifice, which is the day of the major Hajj. In that first time, those who stopped at Arafat and those who stopped at Muzdalifah gathered there, and most of the pilgrims were. In Mina, he prayed there and spent the night in order to taste that in the ruling of the day and the ruling of the night, so that he would take place between the matter of the day and the ruling of the night, and what happens at the times of prayers of the special matter in this place, so that he would see if he returned to it after standing, whether the taste in that would be equal or if the situation would change on him due to the influence of Arafat and Muzdalifah on him, so he spent the night. His stay in Mina was a case of choice and scrutiny, so that he would have knowledge of money, unl

As for standing at Arafat, they are unanimously agreed that it is one of the pillars of Hajj, and that whoever misses it must perform Hajj from the next, and the sacrifice is in the opinion of most of them. We do not say that the sacrifice is for whoever misses it, for he is not a tamattu’ because he did not perform Hajj with his Umrah in one year, and the Sunnah is on the day of Arafat. To enter it before noon, and when the sun has passed, the Imam addresses the people, then combines noon and afternoon prayers at the beginning of noon time, then stands until the sun sets. This is what the Messenger of God, may God bless him and grant him peace, did.

Leading the Hajj is for the Supreme Sultan, there is no disagreement between them about that, and that he prays behind him, whether he is righteous or immoral. We have presented that he was righteous at the time of his prayer, so you did not pray except behind a righteous person, and there was nothing in front of you except righteousness, so there is no benefit to the immorality and immorality that the graphic scholars mention in this issue, and we have presented Talk about it

And it is part of the Sunnah for us on that day to come to the mosque with the imam to pray, and that is considered walking in God, with God, to God, in the House of Knowledge, because it is a mosque in Arafat, and it is a mosque of servitude, and it is not valid for the mosque to be anything other than a place of servitude, because prostrating is stepping down, which is descending. From top to bottom, and the one who is prostrating is called prostrating because of his descent from his standing position .

So the Mosque of Arafat gives him knowledge of himself, so that he may have that as a ladder to knowing his Lord, for

He who knows himself knows his Lord

To whom he prostrates, and knowledge requires one thing in transgression, it is his attachment, i.e. attachment. The servant’s knowledge and knowledge of the oneness of God in particular. If he did not say “Arafah” and said something that indicates knowledge, as Arafah indicated knowledge, we would not make it related to oneness, but we would make it something else.

We learned that in knowing himself, man seeks its intercession in terms of its oneness, which characterizes the knowledge of the oneness of truth, since the One is not known except by the one who is One. Thus, through your oneness in your intercession, you know the oneness of God Almighty, so knowledge was given the name Arafat for the purpose of knowing the oneness of the Creator, because he has no oneness in anything other than Him. The essence is one of the occasions, except for the oneness of the Creator in the sense of the Creator, and for that reason he is praised by it, and He made it a distinction between the one who claimed divinity or the one in whom I claimed, so he said, “So whoever creates is like one who does not create.” So, do you not remember? If participation in creation occurred, it would not be valid to take it as praise or evidence with participation in the significance. This is not valid, so he knows. Certainly, the Creator is a singular attribute of God that

Know that the scholars differed regarding the time of the muezzin’s call to prayer for the noon and afternoon prayers. Some of them said that the imam delivers the sermon until part or most of his sermon has passed, then the muezzin gives the call to prayer while he is giving the sermon. Some people said that he gives the call to prayer when he begins the second sermon, and some said, “When the imam ascends the pulpit, the muezzin commands.” With the call to prayer, then the call to prayer is like the Friday prayer. When the muezzin finishes, the imam stands up and delivers the sermon. According to this saying, I saw the action today, and it is the doctrine of Abu Hanifa. The first is the doctrine of Malik, and the second is said to be the doctrine of Shafi’i. It was reported on the authority of Malik that he said, as Abu Hanifa said. Ibn Nafi’ narrated it on the authority of Malik, and the hadith is that the Prophet, may God bless him and grant him peace, delivered a sermon.