And peace be upon him from the Qur’an and news. God Almighty said: And your Lord revealed to the bees, so the Prophet, may God’s prayers and peace be upon him, used to inform us of our response to the numerous rulings for one single eye. It is not based on rational consideration, but rather it is based on a divine gift and divine revelation about which no doubt can be raised. This I mean, crossing the head. With honey and no other flocculants

Al-Bukhari narrated on the authority of Ibn Abbas, who said that the Prophet, may God’s prayers and peace be upon him, set off from Medina, meaning the Farewell Pilgrimage, and the hadith in it, and he did not approach the Kaaba after circumambulating it until he returned from Arafat

Meaning, the Tawaf of Coming

The origin of acts of worship is based on the restriction. They should not be added to or subtracted from. The one who is in a state of ihram for Hajj is like the one who is in a state of ihram for prayer, so he should not do anything in them except what he has prescribed to do in it. Among the actions in acts of worship are those that are permissible for him to do or omit, and some of them are those that are desirable to do in them. Among them are actions that discredit their perfection, and among them are actions that invalidate them, even if they are an act of worship, such as one who is obligated to speak while he is praying. If he speaks that, the prayer is invalidated, or he does an act that he must do, which invalidates the prayer. There is no disagreement among the scholars that if he circumambulates, it does not affect his Hajj in any form of corruption or invalidity.

The facts do not change. Voluntary is not obligatory. Voluntary is what the person responsible has the choice to do if he wishes to do it, and if he wishes to leave it, he has the right to act or omit. Whoever sees omission does not influence the ruling on voluntary work, whether it is forbidden or disliked. Whoever sees doing it does not influence his ruling as obligatory, and this applies to all the rulings of the Sharia. The five, so the attribution of voluntary deeds to the servant is the ascription of God’s actions to God. It is not obligatory for him to do them or leave them, and for this reason he made will in that, so he completed what the servant has in his description of the truth in his behavior in what is permissible, for divinity is evident in him, and permissibility is the position of the soul, its eye, and its mind, among the five legal rulings, because it is in the form that God created. Its ruling must be this. As for the quasi-obligation, this only applies to a v

As for the prohibition, it entails resemblance, prohibiting resemblance. He said, “There is nothing like Him,” so He forbade the universe from resembling Him or resembling His imposed likeness. So the prohibition on it was that it was manifested in a form that accepts resemblance. If the same matter requires denying resemblance, then we have joined him in that, for it does not accept resemblance. We do not accept the likeness to him, even if there is not such-and-such in the matter itself, but he chose that, i.e., he stood in this position for Ubaidah. He has ruled himself prohibited in what he has the right to stand in the opposite of him, just as he prohibited us. In both cases, a kind of similarity has occurred, and as for the obligation, the form of the similarity is that it is as it is obligatory. For him, while we are doing what is obligatory for us, he said to Abu Yazid, “Come closer to me with what I do not have. Humiliation and poverty. Richness and glory are obligatory f

The ruling on recommendation and dislike is attached to what is permissible, even if there is a degree between them, so what is recommended is that which is related to the one who does it, praise, and he is not blameworthy for abandoning that action and its likeness in the divine state of blessings that He gives to His servants in addition to what we call for in need, so he is praised for that, and if he does not do it, then no blame is attached to it because need. Do not ask for it, since she has fulfilled her right. This is the similitude of what is recommended. As for the similitude of what is disliked, God says about Himself that He hates.

He said, “And I hate to offend Him.”

And He said, “And He does not approve of disbelief for His servants, and legitimate hatred is what praises the one who abandons it.” The one who does it is not condemned, as it is similar to scarring, but on the contrary, if the servant has a purpose for what he has done that will cause h