If it is valid to purify oneself from reprehensible morals and ignorance by any thing, it is valid by good character, or by another immoral character, and by honorable knowledge for the honor of what is known, or by knowledge less than that, which has no effect in the place other than purification, then it is permissible to use it to remove this impurity, and this is without reason. Al-Tabari, regarding what he made anomalies in it without the group, and whoever takes care in removing it, it is still with it, it is not removed, and the Sharia is followed, and what the legislator has detailed in that, then it is according to what is understood by the legislator in his jurisprudence in the religion of God, for people’s nature is different in understanding from God, and it is the subject of ijtihad, so it does not remove the essence of impurity. Except for what is most likely to be understood from the intention of the legislator, which is what is preferable, and this applies to t