It is not for the diligent person to rule over the diligent person, for the Sharia has established their ruling as one who sees that the attributes of the Truth relate to his essence with what is necessary for that lineage of judgment, and two others see the attributes of the Truth as additional objects to the essence of the Truth, and they have combined in the fact that the Truth is alive, knowing, capable, willing, hearing, and speaking. This is in beliefs. This is based on consideration and ijtihad, for he is dead and dead according to the nafi who has doubts, but he is alive in himself and with his Lord who has proof, and if he makes a mistake, he does not have to be washed. Likewise, in doubts, the Shafi’i, for example, if he is a judge, does not have the right to reject the testimony of the Hanafi if he is just and believes that wine is permissible, and he is punished for it if the Hanafi drank it because it is A ruler sees that it is forbidden based on his evidence, so he m