Combining the simple ones with the knots, then look at the wisdom of the legislator in his command to fast the day before it and the day after it connected to it, so that the Jews do not say that his fasting is intended for us, for it is disliked in the obligatory prayers like this, unless the person is in a job that he is doing, so he does not care unless the prohibition occurs, and we have forbidden from offering Ramadan for a day or two intentionally, unless it is during a fast that we fast it. Then it is wise to prohibit us from fasting on the day of Fitr so that we do not connect the Ramadan fast with another fast, in order to distinguish the right of the obligatory fast from the voluntary one, other than considering Friday, and the discussion will come about fasting it, God Almighty willing, in this section . p

It was stated in the established hadith on the authority of the Messenger of God, may God bless him and grant him peace, regarding fasting on the day of Arafah. I hope that God will atone for the year before it and the year after it. Muslim included it from the hadith of Abu Qatada

Whoever fasts this day will receive a great share. From what God gave to His Prophet, may God bless him and grant him peace, in his saying, “May God forgive you for your previous sins and those that will follow.” The Messenger of God, may God bless him and grant him peace, continued his entire life in ruling like a fasting person on the Day of Arafah.

He designated it with the name Arafah due to the honor of the word knowledge, which is knowledge, because knowledge in the tongue with which our Prophet, may God’s prayers and peace be upon him, was sent, goes beyond a single object, so it has singularity, so it is an honorable name with which God named knowledge, so knowledge is a science of singularity, and knowledge may be related to singularity and other things, unlike the word knowledge. The two words are distinguished by what they are used for, and knowledge may represent the place of knowledge in the tongue with action. This is what the grammarians mentioned, and they cited for that the Almighty’s saying, “You do not know them. God knows them. Its interpretation. You do not know them.” So they considered knowledge to be a single object for representation, and knowledge has no ruling except in oneness, and they were astonished about what we know, for knowledge also is only Seeking oneness, and for this reason it is valid for

As for our saying that knowledge is only a subject of singularity, like knowledge, and that is why we called knowledge knowledge, because if we say, “I knew Zayd standing,” then we were not asking for Zaid for himself, nor were we asking for him to stand up for his own sake. Rather, what we were asking for was the ratio of Zaid’s standing up, and he is required to be one, for it is one specific relationship, and we taught Zaid alone by knowing and standing alone. By knowledge, we say, “I knew Zaid and I knew standing,” and this extent was absent from the grammarians. Imagine that attaching knowledge to Zaid in relation to standing is the same as his connection to Zaid and standing, and this is a mistake, for if Zaid had not been known to him, and standing also had been known to him before that, it would not have been valid to attribute what he did not know to what he did not know. Because it is not known whether this ratio is correct or not, and this type of knowledge is called, a

Then we return to our chapter and say: We know the honor of the Day of Arafah in terms of its name because of its connection to oneness. God is but one God, and oneness is the most honorable attribute of the One of all the attributes, and it is valid in every existing thing. If it were not valid in every existing thing, it would not be correct for us to know the oneness of truth. Glory be to Him, no one knew Him except from Himself, and there was no evidence of His oneness other than His oneness.

Whoever knows himself knows his Lord.

Thus said, may God’s prayers and peace be upon him, and Abu Al-Atahiya said.

And in everything there is a sign *** that indicates that it is one.

And the sign is the oneness of everything and it is what distinguishes it from others like it. Oneness applies to everything, from the ancient, the new, the non-existent, and the existing, and not everyone feels its operation due to

Since the oneness of God is for knowledge and the oneness of God Almighty in Himself, we prefer fasting on the day of Arafah over breaking the fast in a non-Arafah. If we were in Arafat and we knew that fasting is for God and not for us, then we preferred breaking his fast over his fasting for the witnesses of Arafat. Understand, fasting is for God in reality and the oneness is for him, so the occasion occurred between fasting and the day of Arafat. For each person has no equal, so his fasting is done for what comes after him, and that is not for anyone else. It is the right of every one, and it is done for what came before it because it is temporal, so it adheres to the prior and the remote, and what is meant is that his action is general, like the attribute of the right to create possible things in general, and it is not specific to what is possible without what is possible, even if the matter is.