For God before and after, so he came with a predicate, not added, because He did not restrict Him, the Mighty and Sublime, to the before and after. This is what is for the Day of Arafat and is not for other times. It has been distinguished from its gender, even if it is then actions that are stronger than it in action, but it is not temporal, i.e. what is the purpose of the time of Ashura is to expiate the year that Before him, his attachment to reality, and Arafah, its attachment to reality and non-fact, so Ashura is a lifter and Arafah is a lifter and a defencer, so he combined between raising and repelling the truth, for the truth is related to the existing in preservation and the non-existent in finding, so the occasion between the day of Arafah and the divine names is more likely, so his fast is more likely in non-Arafah, and if he has this ruling in Arafat, except that his breaking of the fast is higher. In Arafat of his fasting, as we said, and in the apparent ruling on following and following the example, he said about following me, so follow me, God will love you.

[ Scholars of drawings differ on fasting on the Day of Arafat in Arafat ]

Rather, the scholars of drawings differed regarding his fasting in Arafat and not in any other place, due to the risk of hardship in it and the weakness of supplication often. The supplication on this day is what is required of the pilgrim. The best supplication is the supplication on the Day of Arafa, like the traveler during Ramadan in his breaking the fast. We have presented at the beginning of the chapter the authentic narration of his fasting, so we mention that the Prophet, may God bless him and grant him peace, did not fast it on Arafat out of mercy for people who are overwhelmed by hardship in fasting. In the Sharia, like the marriage of a gift, it has its own, and it is forbidden for the nation without disagreement, and if it is permissible, then it is makrooh. He was standing on his camel and he drank it. The Almighty said, We have not sent you except as a mercy to the worlds. Mercy is here with us if I teach them that breaking the fast on the day of Arafat in Arafah is the Sunnah, and when scholars of drawings seek kindness and argument for us in

He said: Take your rituals from me

One of them is not fasting in that place on that day, and the matter does not stop in its adoption if it is reported that it deviates from its adoption.

[ The hadith forbidding fasting on the Day of Arafat in Arafat ]

As for the hadith forbidding fasting on the Day of Arafat in Arafat, its chain of transmission is Mahdi bin Harb al-Hijri, and it is not well-known.

An-Nasa i included it from his hadith on the authority of Abu Hurairah, who said the Messenger of God, may God s prayers and peace be upon him, forbade fasting on the day of Arafat in Arafat.

Or

The hadith of al-Tirmidhi on the authority of Uqbah bin Aamer who said the Messenger of God, may God bless him and grant him peace, said: The day of Arafa, the day of sacrifice, and the days of al-Tashreeq are our festival, the people of Islam, and they are days of eating and drinking.

Abu Issa said the hadith of Uqbah, a good, authentic hadith, so it is as if he refers with this saying to what we have said and refers to the station of knowledge and the knower. In the soul that speaks of abandoning fasting, and in animals with eating and drinking, so he combined the two pleasures and did not discuss the prohibition of fasting in this hadith, but he combined it with forbidden fasting, which is the Day of Sacrifice, and with detestable fasting, which is fasting on the days of al-Tashreeq, and that he, peace and blessings of God be upon him, favored eating and drinking in it in appearance, and he was not subjected to the prohibition of that, and we prohibited fasting. On the day of Eid al-Adha with news other than this, I will report it, God willing, and then his saying, may God s prayers and peace be upon him, in this news, the people of Islam, and he did not say the people of faith indicated that they should pay attention to the outward appearance here.

( Arrived in the chapter on fasting the six days of Shawwal )

[ The hadith of fasting the six days of Shawwal ]

The dispute has been mentioned at the time, and in this news I have a view that the Messenger of God, may God bless him and grant him peace, did not prove a distraction in the number, I mean in the six. The reason why the hadith is denounced in the text with the authenticity of the path of the news, it is more likely to me that it was considered in that connection, so the fasting of the day was linked to the fasting of the night and the night preceded the day because the day was removed from it, or it was an odd language that the Messenger of God, may God bless him and grant him peace, spoke in a gathering in which he had this language.

[ Al-Wisal in the Six Days of Shawwal ]

Despite this, whoever is able to communicate during these six days, then he is more appropriate to act on the apparent meaning of the word khabar and wisal. The prohibition of it was not forbidden, but rather he observed compassion and mercy in that in the apparent meaning of the people so that they would not be burdened.