the fiqh of the ḥadīth: al-Tirmidhī said following the ḥadīth: "Some of the scholars interpreted this ḥadīth, saying: The meaning of this is that fasting and breaking the fast should be with the community and the majority of the people." al-Ṣanʿānī said in "Subul al-Salām" (2/72): "It provides evidence that the confirmation of the Eid depends on the agreement with the people, and that the individual who knows the day of Eid by sighting must agree with others and is obliged to follow their ruling in prayer, breaking the fast, and sacrifice." Ibn al-Qayyim mentioned this meaning in "Tahdhīb al-Sunan" (3/214), and said: "It is said: this refutes those who say that whoever knows the moonrise by calculating the positions of the stars is allowed to fast and break the fast, unlike those who do not know. It is also said that if a single witness sees the crescent and the judge does not rule based on his testimony, it does not become a fast for him, just as it does not for the people." Abū al-Ḥasan al-Sindī said in "His Commentary on Ibn Mājah" after mentioning the ḥadīth of Abū Hurayrah with al-Tirmidhī: "The apparent meaning is that these matters are not for individuals to decide, nor for them to act independently. Rather, the matter is for the imam and the community, and individuals must follow the imam and the community. Accordingly, if someone sees the crescent and the imam rejects his testimony, nothing of these matters should be established for him, and he must follow the community in that." I said: This meaning is what is immediately understood from the ḥadīth, and it is supported by ʿĀʾishah's argument against Masrūq when he refrained from fasting on the Day of ʿArafah fearing it might be the Day of Sacrifice. She clarified to him that his opinion was not considered and that he must follow the community, saying: