Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and is therefore better and greater. In short, if you reflect upon Islamic law and the divinely ordained obligations, you will find them to embody the utmost wisdom and to conform perfectly to human welfare.

Fasting Ramadan becomes obligatory upon sighting its new moon. If it is not seen on the clear night preceding the thirtieth day, they are to begin the morning not fasting; but if it is obscured by clouds or haze, then, according to the apparent position of the madhhab, fasting is obligatory . . .

His statement, “Fasting Ramadan becomes obligatory upon sighting its new moon,” is not intended to establish that fasting is obligatory, since this is necessarily known. Rather, he intends to explain when it becomes obligatory. He therefore mentioned that it becomes obligatory through one of two matters:

The first is sighting its new moon—that is, the new moon of Ramadan.

  1. Allah the Exalted says: “So whoever among you is present during the month should fast it.” [al-Baqarah 2:185]

  2. The Prophet ﷺ said: “When you see it, then fast.” (1)

This indicates that fasting does not become obligatory on the basis of astronomical calculation. Thus, if astronomers who track the phases of the moon determine that a given night is part of Ramadan, but the new moon has not been seen, then fasting is not observed, because the Sacred Law has made this ruling contingent upon something perceptible: sighting.

Some later scholars held that astronomical calculations must be followed when sighting is not possible. They interpreted accordingly the hadith of Ibn Umar (may Allah be pleased with him and his father), in which the Prophet ﷺ said: “If it is obscured from you, then determine it accordingly.” They said that this is derived from estimation, meaning calculation. But the correct view is that the meaning of “determine it accordingly” is explained by the words of the Prophet ﷺ himself: what is meant is to complete thirty days of Sha'ban.

His statement, “upon sighting its new moon,” includes both seeing it with the naked eye and seeing it by means of optical instruments that bring it closer, for both constitute sighting.

(1) Its source reference will be given below on p. 303.
فيكون أفضل وأعظم، فالحاصل أنك إذا تأملت الشريعة الإسلامية والتكاليف الإلهية وجدتها في غاية الحكمة والمطابقة للمصالح. يَجِبُ صَوْمُ رَمَضَانَ بِرُؤْيَةِ هِلَالِهِ، فَإِنْ لَمْ يُرَ مَعَ صَحْوِ لَيْلَةِ الثَّلَاثِينَ أَصْبَحُوا مُفْطِرِينَ، وَإِنْ حَالَ دُونَهُ غَيْمٌ، أوْ قَتَرٌ فَظَاهِرُ المَذْهَبِ يَجِبُ صَوْمَهُ ......... قوله: «يجب صوم رمضان برؤية هلاله» هذه الجملة لا يريد بها بيان وجوب الصوم؛ لأنه مما علم بالضرورة، ولكن يريد أن يبين متى يجب، فذكر أنه يجب بأحد أمرين: الأول: رؤية هلاله: أي هلال رمضان ١ ـ لقوله تعالى: ﴿فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ [البقرة: ١٨٥]. ٢ ـ وقوله ﷺ: «إذا رأيتموه فصوموا» (١). وعلم منه أنه لا يجب الصوم بمقتضى الحساب، فلو قرر علماء الحساب المتابعون لمنازل القمر أن الليلة من رمضان، ولكن لم ير الهلال، فإنه لا يصام؛ لأن الشرع علق هذا الحكم بأمر محسوس وهو الرؤية. وقال بعض المتأخرين: إنه يجب العمل بالحساب إذا لم تمكن الرؤية، وبه فسر حديث ابن عمر ﵄ وفيه قول النبي ﷺ: «فإن غُمّ عليكم فاقدروا له»، وقال: إنه مأخوذ من التقدير، وهو الحساب ولكن الصحيح أن معنى (اقدروا له) مفسر بكلام النبي ﷺ وأن المراد به إكمال شعبان ثلاثين يوماً. وقوله: «برؤية هلاله» يعم ما إذا رأيناه بالعين المجردة أو بالوسائل المقربة؛ لأن الكل رؤية.
(١) سيأتي تخريجه ص (٣٠٣).

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