This feast that marks the end of the month of fasting alludes to the breaking of the fast which cannot be realized as long as the seeker’s senses are suppressed, for during the correct fast the senses are made redundant. If the senses return to him from his Lord that is indeed what is sought after; it is this which is referred to as the `Id, ‘that which returns’ (from the word `ada, which means to return). The seeker abandons his senses because he abstains from sensual contact and worldly pleasures. But if the senses actually become conveyors of meaning rather than mere physical experiences, then he no longer needs to abandon them. When this occurs, the senses, the meaning, the uniqueness of Allah and His allegorical similarities become as one:
# …Thus wherever you turn, there is the Face of Allah. [2:115]
It is with this same meaning that one Master has said:
I penetrated the outward and discovered the inward. I examined the inward and found it to be the outward. Thus, there is no inside to the inward and no outside to the outward and I found it to be in accordance with the meaning which is taken from Allah’s words: ‘He is the First, the Last, the Apparent and the Hidden.’ [57:3]
We find that most of the great Masters in their later stages appreciate human companionship from which they were alienated earlier on. After spiritual solitude and meditation (khalwah), the entire existence for them becomes as if it were solitude in which they see only One Reality, and that is exactly what is sought after from the beginning.
If the seeker returns to creation and humankind before being immersed and absorbed in the witnessing of Allah, then he has broken his covenant and his fast is invalid.
From ‘Transformative Worship in Islam’ by Shaykh Fadhlalla Haeri