They also shared with them the name of knowledge, and separated from them by the one who was richest in the known, that is, by the one whose knowledge was attached, and all of this is understood by the people of the days of al-Tashreeq. If they eat during them, then it is in the sense that they are days of eating, drinking, and remembrance, and if they fast in them, then it is in the sense that they are days of remembrance of God, so the remembrance distracts them from eating and drinking, so they abstain from Eating is a conditional abstinence, not an act of worship.

These two days are forbidden to fast according to the hadith of Abu Hurairah and the hadith of Abu Saeed. As for

the proven hadith of Abu Saeed, he said, I heard the Messenger of God, may God bless him and grant him peace, saying that it is not valid to fast two days, the day of breaking the fast of Ramadan and the day of sacrifice < /p>

This is used as evidence by those who believe in fasting on the days of Tashreeq, because the evidence of the discourse requires that fasting on them is valid except for these two days, otherwise singling them out would be in vain. As for

the hadith of Abu Hurairah that is also proven in Muslim is that the Messenger of God, may God bless him and grant him peace He, peace and blessings be upon him, forbade fasting for two days, the day of Eid al-Adha and the day of Eid al-Fitr .

The day of Eid al-Fitr is the day when people break their fast, and Eid al-Adha is the day they sacrifice. This is how the Messenger of God,

The reason why fasting was forbidden to him on these two days is because by breaking the fast and Eid al-Adha, it was valid for him to differentiate between himself and his Lord, so he knew what he had and what he had, so it was forbidden for him to confuse fasting on these two days, which are evidence of knowledge of the difference and distinction. However, he was not able to confuse fasting, for fasting belongs to God since it is an attribute. Samadaniyah, free from food and drink, if he committed fasting while observing the face of this evidence, he would not be truthful in his information about himself that he is in this position, so his breaking the fast on these two days was an act of worship and a legitimate obligation to combine the two cases, so Kashf gave him worship from that, as we mentioned, and gave him the legal obligation to reward him in This is because he acted according to his wisdom when he, may God’s prayers and peace be upon him, forbade them from fasting, an

Whoever says that he responds to the caller and there must be agreement, and they disagreed about whether he breaks his fast or continues his fast. Whoever says that he knows the one who is calling for the call is fasting and prays for him, and this is what Abu Hurairah said. And who says that he does not eat and prays the prescribed, unwritten prayer and prays for the one who is calling, and this is what Anas says. And there is someone who says that he has a choice between breaking the fast and completing the fast, but if he breaks his fast he makes it up, and it is said by Talha bin Yahya and others. And there is someone who says that if he wishes, he may break his fast and he does not have to make up for it, and there is someone who says that he can break his fast if he wishes, as long as it is not halfway through the day, and there is someone who says that he has a choice in making up for it, so they say. Break your fast, says Umm Hani and Samak bin Harb .

Know, may God grant you success in the knowledge of those who know, that the one who initiates fasting, starting from himself, without assigning the right to him on that day when he becomes fasting, has entered into a knot with God on the path of closeness to Him, the Almighty, through this special act of worship with which he has become accustomed and initiated, and God is saying to him. And do not invalidate your deeds. If it is in the position of conduct, then he should not consider himself breaking the covenant with God Almighty, for God says, “And fulfill my covenant, and I will fulfill your covenant,” especially in what you have made obligatory upon yourself and contracted with your Lord, which is His saying, “No, unless you do it voluntarily.”

And if he is among the great people of knowledge of God who ruled themselves and the caliphate over their souls was valid for them, then they do not see a speaker, a commander, or a caller in existence except God on the tongues of His servants, as the Prophet, peace and blessings of God be upon him, said, “God said on the tongue of His servant, God hears those who praise Him, so they understand.” In all the sayings and words of the entire world with this description, the validity of the position of the witnesses judges them by this, for they do not deny what they know, and as the veiled one says, so-and-so spoke, so the owner of this true position says, on the tongue of this servant, he spoke such-and-such, whatever thing it was .

Then the speaker must either be in this position as well and see that he is speaking the truth, not himself, or he is not in this position. So the one being called should look into the state of the supplicant. If he calls upon his Lord, he responds to his prayer and says, “I am fasting and he does not eat,” and he supplicates for the people of the House and prays with them, if he wishes. He eats, if he knows that what he eats is something that the supplicant is pleased with, then he has the choice because of his perfection and fulfillment of the attribute, for the perfect person has the choice in his will at all times, if he wishes, and if he wishes, as long as he does not decide, then his determination is like his saying, “I do not change the word,” and like his saying, “He must meet me,” and similar things, even if this inviter invites him himself. He only calls for someone like him .