Taking into account that, the name of God, Ramadan, is treated in a way that befits it, and if he did not witness it, then the situation required it for him to do so, and if the situation did not give him that, for the validity of the calculation, that divine name will bring you out to its time .

They agreed that if the moon is seen at the first time of the day that the month is from the second day, and they disagreed that if it is seen at the rest of the times of the day, I mean the first time it is seen, most scholars are that if the moon is seen at the first time of the day that it is for the future day as its ruling in the place of agreement and from Someone says: If it is seen before noon, then it is for the last night, and if it is seen after noon, then it is for the coming night, and I say so.

The ruling on the divine name in any circumstance that it appears. The ruling is for it in the instant of manifestation and in the reception by the effect until the ruling of another name comes that removes the ruling of the first .

As for those who consider the sighting before and after the noon, know that the straightening of the path is what is called the position of straightness, and it is the position in which a master is not distinguished from a slave, nor a slave from a master. If you say about it in that case, “Master,” you are right, and if you say about it, “Abdullah,” you are right, because you have a current witness in it. Every statement bears witness to the truth of what you say, so say whatever you want about it, and you will believe it. It is like the Almighty’s saying to His Prophet, may God bless him and grant him peace. And you did not throw when you shot, but God threw. So the fact that he threw is true, and the fact that he did not throw is true. God Almighty says, “I am His hand with which he strikes.” So if you say that the archer is God, you are truthful. And if you say that the shooter is Muhammad, may God bless him and grant him peace, then you are correct. This is the correct positi

If you were in the position of Abu Bakr al-Siddiq, you did not see anything except that you saw God before it, then you would be among those who saw it before noon, then the ruling is for the past, and you are in the situation at the beginning of the month, and that day is the beginning of it, and if you are an Uthmani of the scene or one who has evidence of thought, then you say that I did not see anything but that I saw God after it, and He is Whoever saw it after the noon, its ruling is in the future, and its time in the equator is the time of the direction of the evidence, relative to the evidence and relative to the signified. Then the noon appears, which is the return of the shadow from the equator to the specific inclination, for it returns to the evening, which is the approach of the night .

The scholars differed about this. They all said that whoever sees the crescent of the fast alone must fast, except Ibn Abi Rabah, for he said: He should not fast unless he sees someone else with him. They disagreed about whether he should break the fast by seeing it alone. Some say he does not break the fast, and some say he breaks the fast, and I say the same. He fasts by seeing it alone, but with knowledge of the two sightings. As for obtaining knowledge of the sighting through news, there are those who say that he does not fast or break his fast except with two just witnesses, and those who say that he fasts with one and breaks his fast with two, and who says that if the sky is cloudy, I mean in the position of the crescent before one, and if it is clear, then only the whole is accepted. Al-Ghafir or Adlan, as well as regarding the new moon of Al-Fitr, so whoever says two and who says one

With regard to what the people of God see regarding the manifestation of the divine names, does he stop with his vision or stop until a witness is established for him from the Book or the Sunnah. Al-Junaid said, “Our knowledge is restricted to the Qur’an and the Sunnah. He means that it is a result of working on them, and this is what we wanted by the witness, and they are the two just witnesses.” And God Almighty said: Is he who is upon clear proof from his Lord, and he is the one who has the vision, and a witness from him follows it, and this is what we mentioned about acting on the report, either the Book or the Sunnah, and he is the one witness.

The two witnesses are the Qur’an and the Sunnah, but we needed to work on them without finding the transmission that bears witness to the owner of this position, because that is not possible except by violating the custom, which is to know from there what evidence or information there is, and we have seen this group of our companions protesting against their presences with the Qur’an and what was presented to them by preserving it. And according to the Sunnah, we have narrated this on the authority of Abu Yazid al-Bistami, and when he does not give that, he is not judged to be accepted or rejected, like the People of the Book. If they tell us something about their book, we do not believe it or deny it. The Messenger of God, may God bless him and grant him peace, ordered us to leave it suspended.

What I know from what Al-Junaid said about my knowledge of the path is that he wanted to differentiate between what is given to the one who performs seclusion, struggle, and exercise on a path other than the Shariah, but rather what souls require from the path of reason, and what appears to those who work on the legitimate path through seclusion and exercise, so his conduct in the divinely legitimate path bears witness to him that this is What is apparent to him is from God on the path of honor through him. This is the meaning of Al-Junaid’s saying: “Our knowledge is restricted by the Qur’an and Sunnah,” and in the narration of Mushayd, that is, it is the result of an act that was divinely prescribed to differentiate between it .