Fasting is abandonment and worship. So whoever considers worship in it permits fasting in it, and whoever considers what the Sharia suggests are days of eating, drinking, and remembrance of God Almighty, and does not say nights of eating and drinking, then it is divine news, because he, may God’s prayers and peace be upon him, does not speak out of inclination. It is only a revelation that is revealed. Divine information on the part of the news and the news does not include abrogation, so breaking the fast in it is an obligatory act of worship. Whoever fasts in it, his gaze has focused on the information of God Almighty about what he should do in it. And whoever disputes with God about something that he says is his, he has exposed himself to destruction, so fasting is for him, and breaking the fast is for you, and so on. A diligent person is permitted to fast, except for those who do not find guidance. This is what Al-Bukhari said on the authority of Aisha and Ibn Omar.

Then He made in it a remembrance of God, which is the Almighty’s saying: “And when you have performed your rites, remember God as you remember your fathers, or more strongly.” So He commanded you in it to remember God, for the Arabs were in these days during the season remembering their lineages and their accounts, because of the meeting of the Arab tribes in these days, wanting thereby pride and reputation. This is the meaning of his saying. As your fathers remind you, that is, preoccupy yourself with praising God for what He is on the path of pride, since you were His servants, and the servant’s pride in his master is added to him and is greater than that than being from him, just as

May God’s prayers and peace be upon him, the Master of the people among them, said, and the people of the Qur’an are the people of God and His special ones.

The slave has no pride in his father, rather his pride is in his master, and if the slave is proud of his father, he is proud

And any act of worship in which the servant engages in the remembrance of God, the remembrance of God is the greatest of what is in it of the actions and words of that worship. God Almighty said, “Indeed, prayer forbids indecency and evil, and the remembrance of God is greater, meaning what is in it is greater than all of its actions. For if you mention God in it, He will be your companion in that Worship, for he informed that he is a companion from his mention, and if he is your companion, then it is not necessary that you either have divine sight and witness him, or you are not possessed of divine sight and witness him through the path of faith that he sees you, so in this case you are like a blind person who knows that he is Zayd’s companion, and if he does not see him, then it is as if he sees him, so the one who sees him is his. He witnesses Him moving him in all his actions, and the one who does not see him senses that He is moving him in his actions with the sense of faith,

Just as God does not speak to His creation except from behind a veil, and the veil is the same as speech, likewise you do not speak to Him, nor do you mention yourself or anyone else to Him, except from behind a veil. This is inevitable, for viewing leads to dullness and muteness, so the one who remembers, even if the truth is his companion, must be blind and it is necessary. And his blindness is his remembrance, then the truth is a companion who is unseen in the eyes of every remembrancer. So whoever is overwhelmed by the vision of imagination regarding the right of his Lord, from His saying, “As if you see him,” which is a conjuration in imagination, then the example of that is a combination of sight and speech. The companion in that state is like you, not someone like him, and this was the case of Al-Shihab, my nephew Al-Najib. May God have mercy on him for what was reported to me by someone trustworthy in my opinion, of his saying that man combines viewing and speech. Where is

And he told us about those whom we saw among the people of God who belonged to God, that he says that, I mean like what Al-Shihab says, so if he is a person of complete knowledge, then he says it according to what we have drawn, and if it is less than that, then he only says it as someone who has no knowledge of the facts says it, and if he said it in my presence, I would negotiate with him about it until I know in what language he said that, so I attributed it to what he said specifically, so know that if he said that, in the course of investigation, we know that he is above what he says, and among them are those who are below what he says, and those who are below what they say, there are two groups, one group with the utmost knowledge of God, of what humans can know of. God and the other group are extremely far away and veiled from God. They are the ones who know what is apparent from the life of this world. They are the ones who do not see anything beyond the knowledge of the d