It was said to Iblis, “Why did I refuse to prostrate?” He said, “O Lord, if you had wanted me to prostrate, I would have prostrated.” He said to him, “When did you know that I did not want you to prostrate after the abjuration and violation occurred, or before that?” He said, “O Lord, after the abjection occurred, you knew,” so he said, “With that, I will take you.”

And know that among the servants of God are those whom God informs of the sins that He has decreed for them, and they hasten to it out of the intensity of their shyness before God, so that they hasten to repent while it is left behind their backs, and they are relieved from the darkness of witnessing it. If they repent, they see it returned as good as it was, and such a thing does not diminish their status with God. The occurrence of this by such people was not a violation of the divine sanctity, but rather due to the influence of predestination and destiny over them, which is His saying, “May God forgive you for your prior and future sins.” Forgiveness preceded the occurrence of the sin. This verse may have a meaning in relation to the infallible one, which is that he conceals himself from sins, so the sins seek him and do not reach him. No sin occurs on his part at all, for it is concealed from him or concealed from the punishment, so it does not inflict on him, for the punishme

Among the servants of God is he who does not do anything about the same matter except what it is permissible for him to do, considering this person in particular, and this is the closest among the people of God, for it has been proven in the Sharia that God says to the servant for a special situation, “Do whatever you want, for I have forgiven you,” so this is what is permissible. And whoever commits a permissible act, God will not hold him accountable for it, and if it is generally a sin in appearance, then what is according to Sharia law for this person is a sin, and of this kind are the sins of the Ahl al-Bayt in the sight of God.

He, peace be upon him, said regarding the people of Badr, and what would make you know? Perhaps God He looked at the people of Badr and said, “Do whatever you want, for I have forgiven you. ”

In the established hadith, a servant committed a sin and said, “Lord, forgive me.” He said, “God, my servant committed a sin,” and he knew that

From this state of his, he did not do anything except what was permitted for him to do or omit, for the ruling depends on the circumstances. The condition of the people of disclosure depends on their conditions. What is the condition of the one whose condition is concealed from him? Whoever goes between them has transgressed what was ruled. Do you not see the one who is forced to do something that dead animals have never been forbidden to him? Whenever he is forced and not forced, the death will never be lawful for him. This is the apparent meaning of the law. The rulings of the laws depend on the circumstances, and while we are ignorant of his condition, we must think well of him as long as we find a way to do so.

The majority of scholars are of the opinion that there is no expiation for him and he has to go and he has to make up for it. Some of them said that he has to make up for two days, and the owner of this opinion has a subtle, hidden reason that led him to this opinion, which is that he had the choice to make up for it on that day, so he chose to make up for it, then it seemed to him, so he broke his fast, even if he was a voluntary man. We made it obligatory for him to begin making up that day, as this is one day, and the other day is the day of Ramadan that he owes. So what fell short in his view is the one who said this, and Qatada said, “He has to make up the day and make up for it.”

Whoever sees the divine name Ramadan in the state of making up for it, his ruling is the ruling of performing it, and the ruling of performing it regarding one who breaks his fast intentionally in Ramadan has already been discussed and what is in it of disagreement, then it is according to what he has, so it applies to that method in it and in its consideration

And whoever does not see the divine name that pertains to the month in which the decree was made, neither the month of Ramadan nor the name of Ramadan, rather his sight is the name that condemns him to abstaining, then he does not disbelieve, but in the case of one whose doctrine is that he disbelieves in the month of Ramadan, and in the Almighty’s saying, “a number of other days is sufficient,” for it has He called it another day, so what are the days of Ramadan? Rather, they are days of fasting in the indefinite article, i.e. a day he wishes, and it is not called a day unless it is completed, so if it is not completed in its right, then it is not a day of fasting .

The names of the lunar months: Ramadan, for the sublime month of Ramadan, for the Shawwal of the Most Merciful, for the one who sits the murid, for the Hajj of Muharram, for the empty Muharram, for Safar, the life-giving, for Rabi’ al-Awwal, the one who brings back the Rabi’ al-Akhir, the one who holds, for Jumada al-Ula, the Lord, meaning the constant, for Jumada al-Akhirah, the Great, for Rajab, the separator, and the ruler of Sha’ban, and what is in the meaning of each of these divine names.