PROVING THE CRESCENT OF RAMADAN AND THE RULING ON USING ASTRONOMICAL OBSERVATORIES TO ESTABLISH THE CRESCENT

('Iithbat Hilal Ramadan Wahukim Alaistieanat Bialmarasid Alfalakiat Fi 'Iithbat Al'ahila)

A paper written by Sheikh Abdul Karim Zaidan in 1416 AH, and submitted to the scientific symposium held at the Ministry of Endowments in Sana'a on 1/15/1996 AD   corresponding to Shaban 24, 1416 AH, and this research was printed with a group of other researches in a book entitled (A Group of Contemporary Jurisprudence Research) and published in 2002 AD.

The sheikh says about this research:

Praise be to God, Lord of the worlds, and prayers and peace be upon our master Muhammad, his family and companions, and after ,,,

This is a brief study that I made in  two chapters , the first in establishing the new moons and what is proven with them, including the crescent of Ramadan, and the second in the astronomical observatories and the ruling on using them to establish the new moons, hoping that God will benefit our Muslim brothers.

Chapter 1

Eligibility Proof

1- The necessity of fasting

The obligation to fast the month of Ramadan is fixed by the Qur’an, Sunnah and consensus. The book quoted above , the Almighty (O ye who believe! Fasting is also written for those before you ...) to the verse: (you saw it a month Vlisamh ... ) and witnesses month indicates either attendance or note Mata, it has been said by all understanding Here: The meaning is that whoever attends the month and is not traveling, let him fast during it, or whoever knows the new moon and is certain of it, then he should fast.

(And from the Sunnah) for the necessity of fasting, what Al-Bukhari narrated in his Sahih on the authority of Talha bin Ubaid Allah (that an Arab came to the Messenger of God, Thaer Al-Ras, and said: O Messenger of God, tell me what did God impose upon me from prayer? "So he said: The five prayers except that you volunteer something. God imposed on me from zakat? He said: Then the Messenger of God told him of the laws of Islam, he said, and he who has honored you with truth, do not volunteer anything and do not diminish from what God has imposed on me, so the Messenger of God said: Is it possible to believe or enter Heaven if he is truthful) and Muslims agreed on the necessity of fasting Ramadan.

2- Linking temporary duties with family members 

The Almighty said (They ask you about the family ۖSay: This is my timetable for people and the Hajj). So He told the Almighty that the new ones are timings for people, and this is general in all their matters, and he mentioned mentioning it and distinguishing it.

Based on this, what is proven of the temporary periods according to Sharia or conditions, the crescent is a time for it, and this includes fasting, Hajj, the period of devotion, the waiting period, and the fasting of penance, all of which are mentioned in the Qur’an. The new moons are made by God Almighty as milestones by which He knows the time of Hajj and other things that Muslims are obligated to perform at a specific time, including fasting Ramadan.

3- Starting the Ramadan fast by seeing its new moon

It was reported in Sahih al-Bukhari on the authority of Abdullah bin Omar, may God be pleased with them, that the Messenger of God mentioned Ramadan and said: (Do not fast until you see the crescent, and do not break the fast until you see it. In Sahih Muslim, like it. What is meant by the saying (and appreciate him) i.e. complete the month of Sha'ban thirty days as stated in the narration of Abu Huraira that Al-Bukhari provided in his Sahih and its text. And Abdullah bin Omar, may God be pleased with them both, if he had passed from Sha'ban twenty-nine days, he would send someone to look, and if he saw that, then that.And it seems that the principle on the days of the lunar month is twenty-nine days, with the possibility that it will be thirty days. If it prevents the crescent from seeing the new month, it becomes dark or cloudy, then the previous month is considered thirty days. God (The month is twenty-nine nights, so do not fast until you see it, and if you are clouded, then complete the 'iddah thirty). And in a hadith by al-Bukhari on the authority of Ibn Umar, the Prophet said (The month is like this or so and the thumb is cut in the third). Most of the words of Ibn Masoud (We did not fast with the Prophet twenty-nine days more than we fasted thirty) was compiled by Abu Dawud and al-Tirmidhi and Sheikh al-Islam Ibn Taymiyyah said that the number of the necessary permanent month is twenty-nine days. Be in some otherAnd which month of cloudiness has completed thirty, whether in that Shaban, Ramadan, and the like, and a month without a month is designated for completion, if it is cloudy, so there is no difference between Shaban and others in that.

4- To prove the sighting of the crescent moon, it is not required that every human beings see it 

And his saying, “Do not fast until you see the crescent.” Sheikh Al-Islam Ibn Taymiyyah said: It is not intended that no one fasts it until he sees it himself, rather no one fasts it until he sees it or someone else sees it. Al-Nawawi said in his commentary to Sahih Muslim: What is meant is to see some Muslims and it is not a requirement that every person be seen, rather it is sufficient for all people to see two justice, and likewise justice is more correct, this is in fasting, but in breaking the fast, it is not permissible with a single witness of justice on the crescent of Shawwal according to all scholars except for Aba Thaur. . Imam Ibn Hajar al-Asqalani said regarding the sighting of the crescent: What is meant is not to suspend the fast with the sighting for everyone, but rather to see some of them, and he is the one who confirms that, either one according to the opinion of the public or two according to the opinion of others, and the Hanafis agreed on the first, but they are singled out That is, if there is a bug in the sky from clouds and others, and if it is awake, it is only accepted by a large gathering of people who know their news.

5- Does every country have their vision? 

We have mentioned some noble prophetic hadiths in which (Do not fast until you see the crescent) and in some of them (Fast to see it and break the fast to see it) Ibn Hajar Al-Asqalani said: He adhered to the suspension of fasting with the vision of those who went to oblige the people of the country to see the people of another country, and whoever did not go to that said because his saying ( Until you see the crescent) is a speech to specific people, it is not necessary for others, and in fact the jurists differed on this issue according to statements.

6- The first saying / people of every country have their vision

The argument for this saying is a creepy hadith that Imam Muslim included in his Sahih and in which he returned from the Levant to Medina at the end of Ramadan, and Abdullah bin Abbas asked him saying to him: When did you see the crescent? So I said - What crepe? We saw it on Friday night, Ibn Abbas said: Have you seen it? So I said yes, and the people saw him and fasted and fasted Muawiyah. Ibn Abbas said, "We would have seen him on the night of Saturday, and we would not continue to fast until we complete thirty or see him. So I said, first you suffice to see Muawiyah and his fast? He said: No, this is how the Messenger of God ordered us. Al-Nawawi said in his commentary on this hadith: The correct view among our companions is that vision does not encompass people, but rather it pertains to the country of vision and to those near a distance in which prayer is not shortened, and this saying was narrated by Ibn al-Mundhir on the authority of Ikrimah, al-Qasim, Salem and Ishaq. Al-Tirmidhi narrated it on the authority of the scholars, and nothing else narrated it. Al-Tirmidhi produced a creepy hadith and said: To work on this hadith on the authority of the scholars, the people of every country have their vision.

7- The second saying / If it is seen in a town, the people of the whole country must be bound

This is the doctrine of the Hanbalis, al-Layth, and some of the companions of al-Shafi’i. It came in al-Mughni to Abu Qudamah al-Hanbali (and if the crescent is seen by the people of a country, the whole country must fast), and this is the view of al-Layth and some of the companions of al-Shafi’i. The argument for saying this verse (you saw it month Vlisamh) has been proven that this day of the month of Ramadan as resource testimony Fujb fasting for all Muslims ,  and because the fair evidence saw the vision of Crescent should be fasting on everyone as if they were close countries, either modern crepe has indicated that they They do not break the fast by saying a creep alone, and we say it, because it is testimony, not proven by one saying, and this is also the saying of Abu Hanifa and his companions and Malik, so it is the saying of most of the jurists as mentioned by the author of Awn al-Ma'bood on the authority of al-Khattabi.

8- The third saying / The vision pervades countries that are converging, not far apart

Some of the Shafi’is said that the countries were close to each other, that there was a close distance between the two countries, for which views were not different, such as Baghdad and Basra. Its people were obliged to fast by seeing the crescent in one of them. Although there are two differences between them: the vision does not prevail, and this is at most. And Abu Al-Tayeb chose the sect of the pan-vision With regard to controlling the distance between the two countries, there are aspects of (one of them) the difference in reading that was interrupted by the Iraqis among the companions of Al-Shafi’i Al-Silani, and Al-Nawawi corrected it in (Al-Rawda) and explained (Al-Muhdhab).

9- The fourth saying / The vision does not prevail unless the greatest Imam orders

This is the saying of the jurist Ibn al-Majshun al-Maliki: In his view, the vision pertains to the country of vision, and it does not prevail in all countries unless the greatest imam - the caliph - orders that, because the country is in his right as one country as his rule is valid in the gathering.

10- The correct opinion

The strongest argument of those who say that the rule of vision is limited to the country of vision is the hadith of Kraib, which was provided by the Imam Muslim, in which Ibn Abbas, while in Medina, did not accept the vision of the people of Levant, arguing: This is how the Messenger of God commanded us, as we mentioned before. But the protesters are answered with this hadith by saying:The saying of Ibn Abbas (This is what the Messenger of God commanded us) may mean that what is meant is that he commanded us to depend on the vision of the people of our country and not to rely on the vision of others. It is also possible that we do not accept the testimony of the one regarding the right to break the fast and in light of these two possibilities it is not correct to infer the hadith to limit the vision to The country of visibility, because if the evidence is addressed to it, the probability will fall by the inference, as it is referred to the protesters with a creepy hadith that Ibn Abbas, may God be pleased with them, did not come with the word of the Prophet which was expressed by Ibn Abbas (the Messenger of God). Ibn Abbas, may God be pleased with them both, in an outline of what he referred to the failure of the people of Medina to see the people of the Levant, and this summary formula is the saying (We will not continue to fast until we complete thirty or we see it) and this means that Ibn Abbas worked with his diligence in his understanding of the Prophet’s command, and it is known that the argument is In what the narrator narrates on the authority of the Messenger, and not in the narrator’s diligence as to his understanding of what he narrates.And the clear and clear matter regarding the issue of seeing the crescent is what Bukhari and Muslim reported on the authority of the Messenger of God, saying (Do not fast until you see the crescent and do not break the fast until you see it, so if you are clouded, then complete the thirty several) and this is a discourse that is not specific to the people of a country alone, rather it is a speech to all Muslims who are fit for it without It is restricted to their places or countries and based on this, the inference with it based on the general sighting of the crescent and the validity of the ruling of this sighting to the gathering of Muslims is more apparent than inferring it or by a creepy hadith on limiting the vision to the country of vision because if the people of a country see it, it is considered that Muslims have seen it because some of them see the vision of others, because it is not To be confirmed in the right of everyone, everyone must see for himself.And also he responds to the veiled with a creepy hadith, that when we accept that what is meant by a strange hadith is as understood by Ibn Abbas, which is the unnecessity of the people of one country for the people of another country, the lack of necessity would have been restricted by the evidence of reason, which is that between the two countries of the dimension is what is permissible with the difference of views, and the failure of Ibn Abbas, with the vision of the people of Levant, with no distance with which to disagree with the prospects is an act of diligence and not an argument against others. It is more correct to adopt the general nature of the sighting of the crescent and not to limit it to the country of vision, but on the condition that   we mention it as follows:

11- The working condition is correct

We preferred to include the sighting of the people of one country in other countries, so they are required to fast and break the fast based on the proven sighting of the crescent in another country. But this weighting and acting according to it requires the fulfillment of a condition stated by some of the Shafi’i jurists, which is their saying that the one who is aware is in agreement, that is, they must consider the vision of people other than their own country, and if the prospects differ, then each country has a vision. And the point of this condition is that seeing the crescent fulfills the beginning of its month and fasting its day because it is a cosmic phenomenon that the Shari’a has linked to the necessity of a certain worship, such as fasting in our research. That the dawn breaks if it is one in certain countries, then what results from this rise and its vision will be the same with regard to the gathering of these countries, such as the beginning of the time for Fajr prayer and the obligation to perform it, so is the saying regarding the unity of its appearance and its vision in all of the countries.It follows from what we have said about the condition of unity of sightings, that seeing the crescent of Ramadan in a country obliges the people of all other countries in which the sightings of the crescent coincide with the beginning of the crescent in the country of vision.

12- Question his answer

We said that the condition for generalizing the vision of the people of one country to the people of other countries  is the unity of the moon sightings  in it, but is  it a condition for the unity of the sightings without any time difference   between them, even if it is a few minutes? The answer is that complete agreement at the time of dawn in different countries is a condition for the unity of the beginning of the time of dawn, and consequently for the unity of starting the obligation to pray Fajr. That from the moment of seeing it, it is necessary to fast as it is obligatory to pray Fajr from the moment of dawn and seeing it, because the circumstance of fasting, i.e. its time, is the day following the night of its rise and sight. Accordingly, a  complete time agreement is not required for the   rise and sight of the crescent moon to circulate the evidence of its vision in all countries whose views are consistent with the existence of a slight difference in time in these views.

13- Another question and answer

But  what is the limit of the slight difference in time between the beginning of the new moons in different countries,   is it proving the sighting of the crescent in one country in the right of the people of other countries whose views agree in terms of the sentence? Do we make the acceptable time limit not exceed a few minutes? Or more? What is the most? The truth is that what we choose from a specific time cannot be a control for countries that consider one-to-one perceptions, although there is a time difference between these views, because setting such a specific time is a matter of control. Accordingly, it  seems to me that considering the countries agreeing with one another for part of the night is the  reasonable  determining   factor for considering these countries as united and therefore the vision of the people of one of these countries is considered a vision for all the rest of these countries. Or in part, and thus the day they start their fast will be one.

14- Astronomical calculation for elfs

Astronomers, at the present time, monitor the course of the new moons and adjust the dates of their appearance, places where they can be seen, and all related to that, and their calculations - as we were told by those concerned with this science - are very accurate and reliable. Is it possible to rely on these accounts to prove the newborns, or not? Before we answer this question, it may be useful to mention what was mentioned in the Book of God Almighty regarding the new moons, about the moon in general, about the sun, and the relationship of all this to knowing the years, months and days.

15- Verses of the Qur’an in knowing the times

First - From Surat Yunus

He says (who made the sun and the moon Zia light and the amount of homes to know the number of years and the account of God 's creation is only right separates the verses for people who know ).

  A- It came in Ibn Katheer’s commentary regarding this verse: (And its predestination, meaning the moon, are places, so that you may know the number of years and the calculation).

  B - In the interpretation of Al-Zamakhshari: (and his destiny) and the fate of the moon. And the meaning: the measure of his path is (houses), or his destiny is the houses (and the calculation) and the calculation of times of months, days and nights.

  C - And in the interpretation of Al-Alusi: (and its destiny) i.e. a measure of the moon and preparing (houses) or the extent of its path in houses, and its allocation with this estimate for its speed in relation to the sun and because its homes are tangible information and because it is a mayor in the history of the Arabs and because the provisions of Sharia are entrusted to him in most. (To learn the number of years and the reckoning) The first is to carry (years) on what prevails in the solar and lunar years (and the reckoning) that is, the calculation of the times of the months and days.

  D - The interpretation of Fath Al-Bayan in the objectives of the Qur’an by a friend of Hasan Khan said: (and its value) that is, the extent of the moon’s course in (houses) or its destiny with houses, and by it the passage of months and years is known. It is the lunar, not the solar (so you know) with that estimation (the number of years and the calculation), that is, the calculation of the month, days, hours, their decrease and their increase ... etc.

  E- And from the interpretation of al-Manar: (And its value is the places of appreciation) the estimation is to place a thing or things according to specific quantities in time, place, persons or attributes. Descent is the collection of a house and the conscience is in (and its destiny) for the moon as God Almighty said in Surah Yassin: Known by the Arabs as the names of its stars adjacent to it. These houses are the ones where the moon can be seen with eyesight, and it remains for a night that is twenty-nine. And two nights if it was thirty days in which he is hidden and not seen.(Let you know the number of years and the calculation) that is, in order to know the characteristics of the two luminaries mentioned - the sun and the moon, and the estimation of the houses - to know the times of the months and days to control your worship and your religious, financial and civil dealings.

  And - Sheikh Al-Islam Ibn Taymiyyah said: Our Sharia is at the time of the month, with a natural and apparent matter that is general and perceives the eyes, which is the moon. As for the year, there was no apparent limit in the sky, so it was necessary to calculate and count, so the number of the lunar months was more visible and more general than calculating the course of the sun. And the Almighty said: (And He determined it by houses, so that you may know the number of years and the calculation). The appearance of what we have mentioned is that with the crescent the timing of the month and the year, and that nothing takes the place of the crescent, its appearance and the appearance of the number based on it and the ease and general nature of that.

16- Secondly - from Surat Al-Israa

Almighty (he said and made the night and day two verses Fmhona verse night and made us a verse day photoreceptor for ye may seek as well as from your Lord, and have learned a number of years and account) any erased the verse that is the night and made us the verse that is the day photoreceptor (to know the number of years and account) of any account on including within the year Times, meaning months, nights, and other interests assigned to him.

17- Third - From Surat Al-Rahman

The Almighty said (the sun and the moon according to reckoning) two source accounts such as forgiveness, meaning calculation as Qatada and others said, that is, they make two calculations, that is, with an estimated calculation in their horoscopes and their homes, so that it organizes the matters of lower beings, and the seasons and times differ, and they know the years and the reckoning, and in the interpretation of the Qurtubi: that is, they run - the sun and the moon. With a known account. That is, they do an account in homes that they do not transgress or deviate from. Ibn Zaid and Ibn Kaysan said: It means that with them the times, deadlines and ages are calculated.

18- Can the crescent be proven by the astronomical calculation?

Astronomical calculations at the present time can determine the time by day, hour, minute, and second in which the crescent is born, i.e. it is located and where it is located, i.e. where it rises. These astronomical calculations can also determine the places in which the newborn crescent can be seen, because the possibility of seeing the new crescent is not necessarily associated with its presence, that is, with its birth and its appearance by itself in the place in it, i.e. the one that appears from it and appears in it and accordingly Muslims are called on the ninth night The twentieth of Sha`ban to observe the crescent and try to see it in places where the crescent can be seen in places and countries that are determined by what astronomical calculations are and announced to the public in advance. If the crescent is seen in one of these countries whose views coincide with the meaning that we explained before, then this vision is considered a vision for all these countries with agreed-upon and not different views, and therefore they are obligated to fast based on this vision.

19- The crescent moon is not fixed by astronomical calculation without seeing it

We said that the astronomical calculation is suitable as a guide for us to know the exact time of the birth of the new crescent, and this calculation can also guide us to the countries and places in which the crescent can be seen and the role of people seeing this newborn baby - the crescent - then if our vision is not coupled with our knowledge Where it appeared, and our knowledge of it can be seen, the crescent cannot be proven merely by astronomical calculations. And our evidence for that is that fasting, fasting during Ramadan, and what follows it from breaking the fast are suspended by the sighting of the crescent, and something attached to something does not exist without this thing. We mentioned his saying: (Fast to see it and break fast to see it) and in another hadith (Do not fast until you see the new moon).

20- Objection and payment

It may be said that  what  is  meant by the suspension of fasting by vision is the scientific and not the visual vision  , and since astronomical calculations are built for us with precision that the crescent will be born at such a time, this is sufficient for us to be certain of the rising of the crescent and consequently of its confirmation, this indicates that the visual vision is intended for knowledge or certainty of the crescent. And this dawning is proven, and astronomical calculations give us this knowledge and certainty without the possibility of any error between them.

The answer is in terms of:

The first aspect:   If the astronomical calculations are correct and accurate, then the crescent must be seen if this calculation tells us of the birth of the crescent, and whether it is possible to see it, especially since we have expanded the range of countries where the sighting of the crescent is in one of them as the place of its vision in the rest of these countries, as we did not take into account the difference of sightings between countries that share Between them for part of the night.

The second aspect  :   that the sighting, that is, the sighting of the crescent with which the fast is suspended, is definitely a visual vision, based on what came at the end of the hadith, which is its saying: (If you are clouded, then complete the three thirty) and meaning (if you are clouded) that is, if there is a cloud between you and him. It is said, grief, fainting, unconsciousness and unconsciousness by tightening the meme and loosening it, and the gins are attached to them, and it is said to be stupid to open the gin and to break the Baa, all of which are correct, and give the meaning that we said, which is to prevent the clouds between us and the sighting of the crescent. The vision by which fasting is suspended is the visual, not the scientific, vision. This is what Sheikh al-Islam Ibn Taymiyyah decided, and he said: (And seeing - meaning seeing the crescent - feeling and seeing it).

The third aspect  :   Sharia suspends the ruling - the morning - with the crescent. The Almighty said (They ask you about the people ۖSay: These are my timings for people and the Hajj) and he said (Do not fast until you see the crescent). It did not begin with it because they did not see it. There was no crescent to which the proof of fasting was related. Rather, many people are mistaken about this issue because they think that if the crescent moon rises in the sky, that night would be the turn of the month, whether it appeared to people and saw it and started with it first. This is not the case, but its appearance, i.e. the appearance of the crescent moon to the people, and their vision of it and their initiation by it is a must. That is why the Prophet said, “Your fast is the day you fast, and you break your fast on the day you break your fast, and you laugh on the day you sacrifice.” That is, this day which you know is the time of fasting when you see its crescent, and also the day of breaking the fast, which you know is the time for breaking the fast by seeing its crescent.

The fourth aspect :  suspending fasting with computer news is not permissible, and there is no old disagreement in this. Sheikh Al-Islam Ibn Taymiyyah said: (For we know by necessity from the religion of Islam that working on seeing the crescent of fasting and the like is through computer news that it sees - any crescent - or not, it is not permissible. There is a great deal of detail on the authority of the Prophet with this, and the Muslims have unanimously agreed on it, and there is no known disagreement about it in the first place or a hadeeth disagreement ... Then Ibn Taymiyyah said: (However, some of the later ones among the three hundred agreed upon are claiming that if the crescent is clouded, it is permissible for the computer to work on itself in the calculation If the reckoning indicates vision is fasting, otherwise it is not. This saying, even if it is restricted to blindness and is specific to the computer, is an anomaly preceded by consensus on the contrary. As for following that - i.e. following the calculation - in the wake, or suspending the general ruling on it - that is, by calculating - what a Muslim said In his authenticity.

Another objection and payment

He may object to what we have said with the objection that  the calculation is taken to prove the crescent without the need to see it, indicated by the hadith   that Al-Bukhari provided on the authority of Ibn Umar, may God be pleased with them both on the authority of the Prophet, that he said: (I am an illiterate nation, we do not write or count, the month is like this and so on. Twenty and thirty times), and Imam Muslim narrated it in his Sahih on the authority of Ibn Umar, may God be pleased with him, on the authority of the Prophet. He said (I am an illiterate nation, we do not write or count, the month is like this and so on, and the thumb knot in the third. (And the month is like this and so and so) means the completion of two triples. This objection is that this hadith indicated that the reason for not taking the calculation to prove the crescent moon is their lack of knowledge of writing and arithmetic.

And the answer:  What they said and what they understood from the hadith is not correct, and before we explain the significance of this hadith, we explain the meanings of its words and sentences. What is meant by his saying (I) meaning the Arabs, and his saying (illiteracy) in the wording of descent to the mother, it was said he wanted the nation of the Arabs because it is not written, or it is attributed to mothers, meaning that they are based on the birth of their mother. And his saying (We do not write or count) is intended for the people of Islam who were in his presence at that article, and it is based on most of them or what is the same. And his saying (We do not write or count) is an explanation of their being an illiterate nation, and the Arabs were told that they were illiterate because writing was dear to them. The Almighty said: (He is the one who sent among the illiterates a messenger from among them). . What is meant by calculation here is the calculation of the stars and their management, and they did not know of that also except for a few. The Sharia suspended the ruling on fasting other than the sighting, and the ruling continued on fasting and suspended it with the sighting of the crescent, even if someone knows that after them.Rather, the outward appearance of the context feels the denial of the suspension of judgment on the account in the first place and explains it in the other hadith that Al-Bukhari narrated and pronounced (if you are clouded, then complete the 'iddah thirty) and the narrators of Imam Muslim in Sahih (If you are unconscious, then estimate for him thirty) and he did not say it, then they asked the people of the account.

22- Interpretation of Ibn Taymiyyah of the hadith I am an illiterate woman

Sheikh al-Islam Ibn Taymiyyah said: His saying (I am an illiterate nation, we do not write or count) is a report that included a prohibition, so he told that the ummah that followed him is the middle ummah, illiterate does not write and does not count, so whoever wrote or according was not from this ummah in this ruling Rather, he would have followed other than the path of the believers who are this ummah, so he would have done what is not in her religion, and departing from it is forbidden and forbidden, so the aforementioned book and account are forbidden and forbidden, i.e. taking the book and the account to verify the crescent without relying on its vision, this approach is forbidden about him. Also, if he mentioned the phrase (the month twenty nine) (and the month thirty) after saying: I am an illiterate nation, the meaning of this noble hadith becomes clear, which is: I do not need in the matter of the Crescent a book or an account, since it is sometimes twenty-nine days and sometimes it is thirty days, and the difference Between them is the vision.

23- A third objection and its payment

It may be objected that  taking the calculation without seeing the crescent to verify its rise is a valid matter indicated by the verses of the Noble Qur’an  , and of which we have mentioned, we will mention some of them here. And the moon by calculation) that is, by calculation, so taking the calculation to know the times, including the new moons, is a valid thing that is not restricted to seeing the crescent.

The answer:  We have previously explained what is meant by the calculation contained in this verse and its proverbs, and we said that what is meant is the calculation of the times of months and the like, and this indication or this meaning does not mean taking the calculation to know the times with the knowledge of the crescent without seeing, but all that is meant by the word (calculation) the calculation of months and days By seeing the crescent and its biography. Then the Prophet’s Sunnah came to show us how this calculation is to know the times, by seeing the crescent, not by referring to calculation and neglecting sighting.

24- Conclusion 

The conclusion of the research is that the proof of the new people, including the crescent of Ramadan, is proven by vision and the consequence of this vision of the necessity of fasting, and that this confirmation of the necessity of fasting applies to all countries whose views do not differ or differ, but they agree with part of the night and it does not matter how far the distance between them is as long as they are agreed Part of the night. Astronomical computers can inform us with accurate information about the time of birth of the crescent, its location, and its location where it can be seen. But it remains to rely on a vision and not on astronomical calculations, which tell us the time and place of its appearance and where it can be seen.

25- How to apply what you have achieved in this research?

The findings of this research can be applied by meeting the officials in Islamic countries whose perceptions of the people in their countries do not differ, and from all Arab countries, and agreeing between them that the confirmation of the crescent of Ramadan and other months in one of these countries is considered proof of it in other countries. And the governments of these countries must announce this in their own countries, especially since the guardian’s taking an opinion of the ruler is a palatable matter and the duty of obedience. We have mentioned the saying of Ibn al-Majshun al-Maliki that the decision of the greatest imam to prove the crescent due to its stability in his country binds all Muslim countries because it is considered as one country in relation for him. And since the Islamic countries do not require a single ruler, it is inevitable for every ruler in his country to issue the verification of the crescent based on his confirmation in his country or in another country that does not differ with his country at the beginning of the crescent.Adopting what you mentioned about how to implement what you have reached is consistent with the purpose of Islamic law in achieving the unity of Muslims, including their sharpness in matters of public rituals and rituals, and their sharpness in starting fasting and beginning of breaking the fast.

Chapter II

Astronomical observatories

  In astronomical observatories, we want machines and tools that can enlarge the crescent or bring it closer to the viewer through these instruments and tools.

1) Research topic

The topic of the research is:  Is it possible to rely on these observatories to prove the sighting of the crescent   like the crescent of Ramadan and the rulings that result from this proof?

The answer to this question, which is the subject of research, requires research or knowledge of what is meant by (seeing the crescent) contained in the authentic hadith narrated by Al-Bukhari with the wording (Do not fast until you see the crescent, and do not break the fast until you see the crescent) and in another narration of Al-Bukhari (Fast to see it and break the fast to see it. ...) and it is clear that what is meant by (seeing the crescent) in a hadith is visual vision, so it does not enter into its concept: scientific vision based on what was mentioned in the hadith (... for you are clouded, so appreciate it) that is, if you clouded the crescent, you could not see it as a cloud in the sky Or so, so they were able to it, that is, they estimated him thirty days, and this cornea was guided by the fact that the scientific vision is not affected by the cloudiness of the crescent, this indicates that the vision does not include it, and this vision is limited to insight alone.

2) Is it intended to see the crescent moon seeing it with the naked eye?

If it becomes clear to us that what is meant by the sighting of the crescent is visual vision, then does it mean to see it with the naked eye?

3) Absolute being launched

The answer:   that the  vision   in the noble hadith is his vision. (And do not fast until you see the crescent) It came  divorced and   not restricted to its vision with the naked eye, and the absolute takes place on its release unless it is restricted by Sharia evidence.

4) Is there evidence of absolute restriction of vision?

It may be said: Yes, there is evidence of restricting vision as it is with the naked eye, and that is because to whom the noble prophetic speech was directed (fast to see it) and do not fast until you see the crescent, what they used to see the crescent except with their naked eyes, this is their habit of seeing it, so the evidence of restriction is their habit of seeing The crescent with their naked eyes, the crescent is not fixed except with these visions.

5) Weak the restriction guide 

The apparent and most likely weakness of this evidence of limiting vision by restricting his vision with the naked eye, in many ways, we mention the following:

  The first aspect:   _PRINTER