In knowing how many secrets are revealed to the viewer when interviewing and deviating, and how much he deviates from the interview

One, and that is not a Friday at all. Rather, that ruling is taken away from him because he does not pray Friday prayers on it, and his first name, which is Arabism, has been removed from him, so there is no Friday or Arabism. If you consider the internal rank, his first name, which is Arabism, and nothing else, may return to him. So be aware of what I mentioned to you regarding the disappearance of the name. Friday is about him because it was not called by that name except because the people gathered on it under one imam, just as we gathered in our existence on one God, and God is the Guide. End of Part Sixty-Eight .

( He mentioned in the chapter on the timing of standing at Arafat on its day and night )

The scholars did not differ

that the Messenger of God, may God bless him and grant him peace, did not stand until after noon, and after he had prayed the noon and afternoon prayers, he rose from his place of prayer and stood calling for the setting of the sun, and when it set he was pushed to Muzdalifah

They unanimously agreed that whoever stops at Arafat before noon does not count if he leaves Arafat, and that if he does not return and stand at noon after noon or stands from that night before dawn, then he has missed Hajj

[ Arab time advances day after night ]

Know that the Arabs and the Arab time, in their terminology, and what they have agreed upon, precedes the night over the day in accordance with the origin. The Creator of time, who is God Almighty, says, “And a sign for them is the night. From it We remove the day.” So He made the night the origin, and the day was shed from it, just as a sheep is shed from its skin, so the appearance of the night was hidden in it. Like the skin of a sheep, it is exposed like a covering over it until it is peeled off, thus stripping testimony from the unseen and our existence from non-existence .

[ The non-Arabs give preference to day over night ]

So the knowledge of the Arabs appeared over the non-Arabs, for the non-Arabs who calculate their calculations by the sun give priority to the day over the night, and they have a face to this verse, which is his saying, “So, when they are dark,” and a letter indicates the time of the situation or the arrival, and what is described as being dark is only in the presence of the night in this verse, so the day was a cover for it, then It was removed from it, that is, it was removed, and then they were dark, that is, the night appeared, which was ruled by darkness, and then the people were dark.

[ The possible, even if it exists, is considered non-existent .]

The possible, even if it exists, is on the verge of non-existence, and the truest statement said by the Arabs is that of Labid

Everything except God is false

And falsehood is non-existence.

[ The appearance of non-Arab rule in Arab law on the Day of Arafat ]

This non-Arab ruling appeared in Arab law on the day of Arafat. The Arabs and Sharia delayed the night of Arafah from its day, just as the non-Arabs did, who were people who calculated the sun. So Arab law made the night of Arafah the next night from the day of Arafat, the morning of which is the Day of Sacrifice, which is the tenth day, and the rest of time according to them is the night for the day. Which is on its morning, and according to the non-Arabs it is Friday night, for example, which on Saturday is its morning, so the Arabs and non-Arabs gathered in delaying this night from its day. This gave the place of Muzdalifah called the plural, because in it the Arabs and non-Arabs gathered on one ruling, so they made the night of Arafah for the preceding day of Arafat, because the legislator legislated that whoever reaches the stand at Arafat. On the night of Friday prayer, before dawn, Hajj and Hajj have reached Arafat.

[ Every day is complete with its night except the Day of Arafat ]

Every day is complete with its night, from sunset to sunset among the Arabs and from sunrise to sunrise among the non-Arabs, except the day of Arafat, which is three-quarters of the known day, except for an hour and five-sixths of an hour, for it is from the disappearance of the sun until the rising of dawn in particular. The time of the day of Arafah is reduced from the known day of The rise of dawn until noon, and the reason for that is that when Arafat was considered to be the place of knowledge of God that He made obligatory upon us, we should not be called knowers of God until we know Himself and what is necessary for it in His being a god. So if we know Him to this extent, then we know Him .

[ Knowing God in terms of Himself and in terms of His being God ]

So knowledge became divided into two halves, one half being knowledge of the Self and the other half knowing that He is a god. When we investigated the rational evidence and listened to the legal evidence, we proved the existence of the Self and we were ignorant of its reality, and we proved its divinity, which is half the knowledge of its perfection, and a quarter is its existence, I mean the existence of the self to which divinity is attributed, and the fourth quarter is knowledge of its reality, but we did not achieve it. To know its truth, and it is not possible to reach that, and the addition to the quarter that we also did not know is our ignorance of the proportion of the rulings that we attributed to it. Even if we know the proportion because it is a proportion, we may be ignorant of the specific proportion due to our ignorance of what is attributed to it. Knowledge occurred from the setting of the sun to the rising of dawn and from the rising of dawn to the rising of The