And when he described the standing before Him on the Day of Presentation; and the terrors; which led to the dominance of grandeur and majesty; to the wish for non-existence; and the power of the grip of coercion and force prevented him from concealing a saying; and his description included that no one will be saved on that day except for the one who has a pure heart; and limbs; with faith in Him; and obedience to His Messenger, blessings and peace be upon him; the description of standing before Him in this world in the station of intimacy and the presence of sanctity, which saves from the horror of standing on that day; and in which the meanings of gentleness and beauty occurred, turning to others; and He commanded purification in the state of adorning oneself with it from impurities; so He said: "O you who have believed"; meaning: acknowledge the truthfulness of the messengers; and what they brought from Allah; and the first of it; and the foremost of it: that you do not associate anything with Him from polytheism; "Do not approach prayer"; meaning: that you should not be in its place; let alone that you perform it; "while you are"; meaning: while you are "intoxicated"; meaning: absent of mind; from wine; or something similar; for it is likely that the tongue will precede - due to the devil's domination with the loss of reason - to something of polytheism; and it will be a verbal polytheism; even if the heart is assured with faith; it is likely that this will be presented to him on the Day of the Greatest Standing; for indeed, whoever you are before Him, no saying will be concealed; so the one whose tongue spoke that - due to the pain that will befall him - would wish that he were of the people of non-existence; and the origin of "intoxication"; in the language: is the blocking of the way; and the reason for its revelation is what was narrated by Musaddad; with a chain - our Sheikh Al-Busairi said: its men are trustworthy - from Ali, may Allah be pleased with him, that a man from the Ansar invited him; and Abdur-Rahman ibn Awf, may Allah be pleased with him; and he gave them to drink; before wine was prohibited; so Ali, may Allah be pleased with him, led them in the Maghrib prayer; and recited: "Say, O disbelievers" [Al-Kafirun: 1]; so it was revealed; thus it was narrated; and it has been narrated by the companions of the three Sunan; and Ahmad; and Abdur-Rahman ibn Humayd; and Al-Bazzar; and Al-Hakim; and Al-Tabari; and they clarified the intended meaning; which is that the one who prayed with them recited: "I worship what you worship"; and in the narration of Al-Tirmidhi: "and we worship what you worship." And when the prohibition of approaching it in this state was understood, its removal by its ending was stated explicitly in His saying: "until"; meaning: and this prohibition remains until "you know"; with the removal of intoxication; "what you say"; so that no alteration occurs from you at that time; and according to Al-Shafi'i, may Allah be pleased with him, the intended meaning of prayer is itself; and its place; which is the mosque; and this is one of his proofs for the use of something in its reality; and its metaphor; he prohibited the intoxicated from praying until he understands; meaning: he becomes sober; and he prohibited everyone from being in the mosque while he is in a state of major impurity; with His saying - in connection to the place of "while you are intoxicated": "and do not"; meaning: and do not approach prayer by being in its places; let alone it; "in a state of major impurity"; meaning: being in a state of major impurity; by action; or the power close to it; by the meeting of the two circumcised parts; for major impurity is semen; whether it is from intercourse; or not; in any state of major impurity; "except for those passing through"; meaning: those passing through without staying; and no prayer; and when he restricted the prohibition of major impurity with His saying: "until you wash yourselves"; meaning: you wash the body intentionally; and when a person has conditions that make it difficult; or impossible for him to use water; he mentioned them; so he said - arranging them according to the most urgent need for the concession; the most urgent -: "and if you are ill"; meaning: with wounds; or otherwise; an illness that prevents from seeking water; or using it; "or on a journey"; likewise; whether the journey is long or short; "or if one of you comes"; meaning: O believers; even if he is present; healthy; "from the toilet"; meaning: the place that is secure from the earth; the wide one that is intended for relieving oneself; meaning: or if he comes from relieving himself; so he fulfilled his need that he must have; for he is in greater need of alleviation from what follows.

And when the matter of janabah, which is the semen, was mentioned; it is more general than just being through intercourse or otherwise; he mentioned here what encompasses it and others from a perspective; he said: ﴿Or have you touched the women﴾; meaning: with the mere touching of the two skins; or through intercourse; whether or not there was ejaculation; and he delayed this because it is something that must be addressed; and it does not repeat like the act of relieving oneself; ﴿Then you do not find water﴾; meaning: either due to its absence; or due to the inability to use it; ﴿Then perform tayammum﴾; meaning: intend sincerely; by striking the ground; ﴿With pure earth﴾; meaning: clean; it is pure in that it grows; ﴿And the good land brings forth its vegetation by the permission of its Lord﴾ [Al-A'raf: 58] ﴿Then wipe﴾; and this is an act of worship specific to us.

And when the earth cannot cover all of the limb; even if a person strives in that; he included the preposition; limiting the action; in his saying: ﴿With your faces﴾; meaning: perform the wiping with them; whether the earth covers the hair or not; ﴿And your hands﴾; meaning: from it; as he clarified in "Al-Ma'idah"; not in it; nor upon it; for example; to understand the implication; or that a stone for example is sufficient; and the touching was also permitted by Ash-Shafi'i - may Allah be pleased with him - to mean the touch; meaning: the meeting of the two skins - which is the reality of touch -; and intercourse - which is caused by the touch; or it is a specific contact; thus it is from naming the whole by the name of a part at that time.

And when he prohibited what brings one closer to the occurrence of the image of sin; which is the flow of the tongue with what is not befitting of Him - glorified and exalted is He -; and he alleviated what was severe with tayammum; he concluded the verse with his saying: ﴿Indeed, Allah﴾; meaning: the One who is characterized by perfection; ﴿Is Forgiving﴾; meaning: by leaving punishment for the sin; and as if this refers to what occurred during the state of intoxication; ﴿And Forgiving﴾; meaning: by leaving punishment; and by erasing the sin; so that it is not mentioned afterward at all; and as if this refers to tayammum; for indeed, prayer with it is good; and without it, it would have been a bad deed mentioned and punished for; either for leaving it due to the difficulty of using water when being lenient; or for performing it without purity in some aspects of extremism; and this is the meaning of His saying - glorified and exalted is He - in "Al-Ma'idah": ﴿Allah does not intend to place upon you any difficulty﴾ [Al-Ma'idah: 6]; and whoever has the habit of forgiveness and pardon; he will be facilitated; not made difficult.