it coincides with the month, because he fasted while in doubt, so it does not suffice him, just as if he had intended on the night of doubt: "If tomorrow is part of Ramadan, it is my obligatory fast." If he has an overwhelming belief based on no evidence, Al-Qadi said: He must fast, and he must compensate when he knows the month, like the one for whom the signs of the Qibla were hidden, who prays according to his state and then repeats it. Abu Bakr mentioned regarding the one for whom the signs of the Qibla were hidden: Does he repeat? There are two views. Likewise, it is derived from his statement here. The apparent meaning of Al-Khiraqi’s statement is that he exerts his effort (taharra), so whenever he has an overwhelming belief that the month has entered, his fast is valid, even if he did not base it on evidence, because it is not within his capacity to know the evidence, and Allah does not charge a soul except within its capacity. We have already mentioned something similar regarding the Qibla.

Section: If he fasts voluntarily and it coincides with the month of Ramadan, it does not suffice him. Ahmad explicitly stated this, and Al-Shafi'i held the same view. The scholars of opinion (As-hab al-Ra'y) said: It does suffice him. This is built upon the requirement of specific intention for Ramadan, and the discussion on that has already passed (13).

518 - Issue: He said: "The Day of Eid is not to be fasted, nor the days of Tashriq, neither as an obligatory fast nor as a voluntary one. If he intends to fast them, he is sinful, and it does not suffice him for the obligatory fast."

The people of knowledge have reached a consensus that fasting on the two days of Eid is forbidden and prohibited for voluntary fasts, absolute vows (nadhr), compensatory fasts (qada), and expiations (kaffarat). This is because of what Abu 'Ubayd, the freedman of Ibn Azhar, narrated: I witnessed the Eid with Umar ibn al-Khattab. He came and prayed, then turned away and addressed the people, saying: "These are two days on which the Messenger of Allah (peace and blessings of Allah be upon him) forbade fasting: the day of your breaking of your fast (Eid al-Fitr) and the other day on which you eat from your sacrifices (Eid al-Adha)." From Abu Hurayrah, that the Messenger of Allah (peace and blessings of Allah be upon him) forbade fasting on two days: the day of Fitr and the day of Adha. From Abu Sa'id, something similar. Both are agreed upon (4). Prohibition implies the invalidity of the prohibited act and its forbidden nature. As for fasting them for a specific vow, there is a difference of opinion. We will mention it later, if Allah Almighty wills.