When

The report was narrated by Al-Tirmidhi on the authority of Zaid bin Khalid Al-Juhani, who said: The Messenger of God, may God bless him and grant him peace, said: Whoever gives breakfast to a fasting person will have a reward similar to his reward, except that nothing will be detracted from the reward of the fasting person.

He said in it an authentic hadith: The fasting person has a reward for breaking his fast just as he had a reward for his fasting, so whoever breaks his fast has the reward for breaking his fast, not the reward for his fasting. So understand and teach us from this report that breaking the fast is a sign of completing the fast and that whoever helps someone in doing a job will be a partner in the good that that work will lead to. There is no participation that necessitates a deficiency, rather it is complete for each of the two partners, as stated in the hadith from Sunnah Al-Hadith, which made breaking the fast part of the completion of the

And whoever occupies a part of a thing that has proportional parts, the good of that thing will happen to him, even if he does not obtain it and is not characterized by that whole thing as its companion was characterized by it, like one who is characterized by a part of the parts of prophecy, he will have the reward of one for whom prophecy and its virtues are proven, without being occult in all of it. He is not a prophet, and for this reason it has been reported that on the Day of Resurrection there will come people who are not prophets, and the prophets will envy them, since the prophets attained this virtue due to the burdens and hardships of prophecy, and these people, through part of it, were characterized by one or more than one part and were mastered by it, and perhaps this part of it was due to what was not difficult in it, and they attained the merit of those who were accustomed to it. All of them are like the poor person with the owner of the money in what he desires of

These are the ones whom the prophets envy in that position, but in the Resurrection in the station, not in Paradise, which is the Almighty’s saying, “Let not the greatest terror grieve them, for the messengers fear for their nations, not for themselves, and the believers fear for themselves because of the transgressions they committed, and these have no followers to fear for, nor did they commit them.” A violation that necessitates fear for them, so they will not be saddened by the greatest terror. Likewise with the prophets, every prophet is given the reward of the nation to whom he was sent, whether they believe in him or disbelieve. The intention of every prophet is that he wishes that they had believed, so all are equal in the reward of wishing, and each one is distinguished from his companion in the situation by followers, so the prophet comes with him the greatest multitude. And less and less until a prophet comes and two men with him, and the man comes and the prophet comes

Whoever breaks the fast of a fasting person has been characterized by a divine attribute, which is his name, the one who breaks the fast. God breaks the fast of the fasting person with the setting of the sun, whether he eats or does not eat or drinks or does not drink, then he is breaking the fast according to Islamic law, and the setting of the sun has removed him from confusion with fasting, and this broke his fast with what He fed him, so when he reached this level, he was created.

When Al-Tirmidhi narrated on the authority of Aisha that the Messenger of God, may God’s prayers and peace be upon him, said, “Whoever descends upon a people should not fast voluntarily without their permission.

We learned that the Sufis are the guests of God, for they traveled from the comforts of themselves and all of the universe out of preference for the divine side, so they descended with Him.” They do not do any work except with the permission of the One upon whom they descended, which is God. They do not act, remain, or move except by a divine command. And whoever does not have this characteristic is on the road, walking, cutting off his own waters until he reaches his Lord. Then it is valid for him to be a guest, and if he stays with him and does not return, he is worthy, because the people of The Qur’an, which is the collection of God’s people and His special ones .

Our Sheikh Abu Madin in Morocco had abandoned the profession and sat with God on what God opened for him, and he had a strange way with God in that sitting, for he would not reject anything that was brought to him, like Imam Abd al-Qadir al-Jili, the same except that Abd al-Qadir He apparently rose up for what gave him honor, so he was asked, “Abu Madian, why don’t you practice it professionally or why don’t you speak professionally?” He said, “I say it.” He was asked, “Why don’t you practice it?” He said, “If a guest comes with a group of people and intends to stay, how long will it be for him to entertain them?” They said, “Three days.” He said, “And after the three days.” They said, “He should be professional and not sit with them until he embarrasses them.” The Sheikh said, “God is great. Be fair to us. We are the guests of our Lord, Blessed and Most High.” We descended upon Him in His presence on the basis of staying with Him forever, so hospitality was specified, for God