The servant is that abandonment from God and says, “Perhaps God has created good for me in that from where I do not perceive it,” and it is his saying, “And perhaps you dislike a thing and it is good for you, and it is not in accordance with the purpose and it is good for you.” If he did it for it, he does not disparage it, so he excuses himself and says, “I am.” You asked for it, and this is the exact similarity between the servant and the Lord in terms of the undesirable .

The divisions of the rulings of Sharia law were limited to the Divine Presence and the servant, and for this reason the Sufis say that the world emerged from the image of truth in all its existential rulings, so the obligation pervaded the two presences and was directed to the two forms. If you say, then where is the similarity in ignorance of some things and there is no ignorance? We said, we said about that .

If I say that I am nothing but God*** and He is I, then He is ignorant.

Because I do not know who he is, I am *** and he is me, so what do we do?

Whoever says that He is the Manifest in appearances and the appearances are what they are, and what is apparent in them is He who is described as having knowledge of things and being ignorant of things. That gives him the readiness of the Manifester for what he is tinged with. The similarity is correct based on this. R

Muslim narrated on the authority of Aisha, who said, “It is as if I am looking at the perfume of perfume at the junction of the Messenger of God, may God bless him and grant him peace, while he is in ihram. Al-Nasa’i added after three days of ihram, while he is in ihram.

That is, after three nights of his ihram .

God Almighty called him “good” and He, Glory be to Him, made it possible in matters and situations to draw near to Him through His attributes by which He is called, and among His attributes is generosity and He made it in us among the attributes of closeness to Him, and so on with all the rest of what the Truth described Himself with, so the preservation of the perfume on the forbidden person is from the preservation of the attribute of the Truth upon him, since he made it and created it with it. At a time when it is permissible for him to be created by them, the attributes of the Real are not created by them at all, but rather He has appointed conditions and conditions for them, so understand that.

Al-Tirmidhi narrated on the authority of Farqad Al-Sabkhi, on the authority of Saeed bin Jubayr, on the authority of Ibn Umar, that the Prophet, may God’s prayers and peace be upon him, used to anoint himself with oil while he was in ihram, without breaking the fast .

Abu Issa Al-Muftat Al-Mutayyeb said, and in his chain of transmission there is an article for Farqad

Oil is the substance of lights, and the forbidden person is more worthy of it than anyone who engages in worship due to the large number of rituals during Hajj. If its light is not strong and extended by the divine light that God has deposited in oil and similar oils to preserve the light, otherwise he will miss many of the meanings of the rituals, then he advised applying oil to the divine supply of light. He said. The Almighty is almost a vision, even if it is not touched by a fire on the light of light, so he made it a light that guides God to the light of those who are grateful, and guidance is only with evidence, and there is no evidence here except oil, His observance of the principles of mastery of knowledge and wisdom

Al-Daraqutni mentioned on the authority of Ibn Umar that he used to say that it is Sunnah for a woman to rub some henna on the eve of Ihram, cover her head with a wash that does not contain perfume, and not to enter ihram on holidays that are devoid of adornment.

In the Sahih, God is beautiful and loves beauty, and truth is more deserving of the one who beautifies Him.

Take your adornments at every mosque. Here he wanted to add them to Laylat al-Qadr between the nights, for all the other nights are a break from the adornment of Laylat al-Qadr. Likewise, if a woman enters ihram without adornment Since she was commanded to cover up, and in Ihram she was commanded to uncover, he wanted to preserve for her some sort of rule of covering during the time of her Ihram, so she was dyed with henna, so her whiteness covered the red of the henna, so it was an adornment and a cover. So in this hadith, it is permissible for a woman to adorn herself with the adornment of God, and the adornment of God is His names, and the woman in consideration is the human soul, so whoever creates herself with the names and attributes of God, may Adorn yourself with the adornment of God, which He has revealed to His servants in His Book and on the tongues of Hi