SIGHTING
OF THE NEW MOON AND COMMENCEMENT OF RAMADAN FAST
ASSEMBLED BY MALLAM ABBA ABANA,
KUBWA, ABUJA, NIGERIA
http://variousislamicdawadocuments.blogspot.com
https://web.facebook.com/abba.abana
emails:gonidamgamiri@yahoo.com;
abba.abana@gmail.com
SATURDAY 9th RAJAB 1440 AH- 16th MARCH
2019 CE
(Part 3 of 11: SIGHTING OF THE NEW MOON AND
COMMENCEMENT OF RAMADAN FAST)
Bismillah Walhamdulillah Was Salaatu
Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.
Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with
Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah
guides will never be led astray, and whomsoever Allaah leaves astray, no one
can guide. I bear witness that there is no god but Allaah, and I bear witness
that Muhammad (Sallalhu alaihi Wasalam) is His slave and Messenger.
PREAMBLE
Sighting
of the New Moon And Commencement Of Ramadan Fast
1. HOW THE ONSET OF RAMADAAN IS
DETERMINED
The onset of Ramadaan is confirmed
by the sighting of the new moon, or by the completion of thirty days of
Sha’baan. Whoever sees the crescent of the new moon or hears about it from a
trustworthy source is obliged to fast.
Using calculations to determine the onset of Ramadaan is
bid’ah, because the hadeeth of the Prophet (peace and blessings of Allaah be
upon him) clearly states: “Fast when you see it (the new moon) and break your
fast when you see it.” If an adult, sane, trustworthy, reliable Muslim who has
good eyesight says that he has seen the crescent with his own eyes, then we
should take his word for it and act accordingly (i.e., start fasting).
2. WHY ARE THE MUSLIMS NOT UNITED IN THEIR FASTING?
Firstly: The most likely reason for the
differences in the start of the fast from one country to another is the difference
in sighting the new moon. Such differences are well known and it makes sense
that there are such differences.
Based on
this, it is not possible to expect all the Muslims to start fasting at the same
time, because this would mean that some of them were starting to fast before
the new moon had been sighted and even before it had appeared.
Shaykh Ibn
‘Uthaymeen (may Allaah have mercy on him) was asked about those who call for
the ummah to be united in fasting and for the moon sighting to be based on its
sighting in Makkah. He said:
This is
impossible from an astronomical point of view, because the sighting of the new
moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the
scientists who are well-versed in this field. Because it differs, then each
country should have its own ruling, according to the reports and according to
science.
The
evidence from reports is the verse in which Allaah says (interpretation of the
meaning): “So whoever of you sights (the crescent on the first night of)
the month (of Ramadan i.e. is present at his home), he must observe Sawm
(fasts) that month”[Holy Quran Chapter al-Baqarah 2:185]
If it so
happens that people in a remote region of the world do not see the new moon
whereas the people of Makkah do see it, then how can the words of this verse
apply to those who have not seen the new moon? The Prophet (peace and blessings
of Allaah be upon him) said: “Fast when you see it and stop fasting when you
see it.” (Agreed upon). So if the people of Makkah, for example, see it, then
how can we expect the people of Pakistan and countries further east to start
fasting, when we know that that the new moon has not yet appeared in their
region, and the Prophet (peace and blessings of Allaah be upon him) connected
the start of fasting to the sighting of the moon?
The
scientific evidence is the correct analogy which we cannot contradict. We know
that dawn appears in eastern regions of the earth before it appears in western
regions, so if dawn has appeared in eastern regions, do we have to stop eating
even though it is still night where we are? The answer is no. If the sun has
set in eastern regions but it is still day where we are, is it permissible for
us to break our fast? The answer is no. And the new moon is exactly like the
sun, except that the timing of the new moon is monthly and the timing of the
sun is daily. The One Who said (interpretation of the meaning): “and
eat and drink until the white thread (light) of dawn appears to you distinct
from the black thread (darkness of night), then complete your Sawm (fast) till
the nightfall”[ Holy Quran Chapter al-Baqarah 2:187] is also the One Who
said (interpretation of the meaning): “So whoever of you sights (the
crescent on the first night of) the month (of Ramadan i.e. is present at his
home), he must observe Sawm (fasts) that month”[ Holy Quran Chapter al-Baqarah
2:185].
So the
evidence of both the texts and science indicates that we should establish a
separate ruling for each place when it comes to starting and ending the fast,
and this should be connected to the physical sign which Allaah has described in
His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon
him) established in his Sunnah, namely the sighting of the moon and the
sighting of the sun or dawn. End quote from Fataawa Arkaan al-Islam,
p. 451.
And he
said, explaining this analogy and supporting the argument of those who say that
there should be different moon sightings:
They say
that the monthly timings should be like the daily sightings. Just as different
countries vary in the start and end of the fast each day, so too they must
differ in the start and end of the month-long fast. The difference in daily
timings is well known according to Muslim consensus; those who are in the east
start fasting before those who are in the west, and they also break the fast
first.
If we
accept the differences in sighting with regard to daily timings, then we should
also accept it with regard to the month.
No one can
say that the verse “and eat and drink until the white thread (light) of dawn
appears to you distinct from the black thread (darkness of night), then
complete your Sawm (fast) till the nightfall” and the words of the Prophet
(peace and blessings of Allaah be upon him) “When the night has come from here
and the day has departed from here and the sun has set, then the faster may
break his fast” are general in meaning and apply to all the Muslims in every
region.
The same
applies to the verse “So whoever of you sights (the crescent on the first
night of) the month (of Ramadan i.e. is present at his home), he must observe
Sawm (fasts) that month” and the words of the Prophet (peace and blessings
of Allaah be upon him) “When you see it fast and when you see it stop fasting.”
As you
see, this opinion is very strong, and the analogy is sound, the analogy between
the monthly timing and the daily timing. End quote from Fataawa
Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104
The
Council of Senior Scholars issued an important statement on this topic, the
text of which is as follows:
Firstly:
The difference in moon sighting is something which is well known, and there is
no difference among the scholars concerning this. Rather the difference of scholarly
opinion has to do with whether the difference in moon sighting matters or
not.
Secondly:
The issue of whether the difference in moon sighting matters or not is a
theoretical matter in which there is room for ijtihaad. Even people of great
knowledge and piety differed concerning this matter. This is a type of
difference which is acceptable, where the one who makes ijtihaad and gets it
right will have two rewards, one for his ijtihaad and the other for getting it
right, and the one who gets it wrong will be rewarded for his ijtihaad.
The
scholars differed concerning this matter and there are two points of view. One
is that the difference in moon sighting matters and the other is that it does
not matter. Each group quotes evidence from the Qur’aan and Sunnah, and
sometimes they quote the same text, such as when they both quote the verse
(interpretation of the meaning): “They ask you (O Muhammad) about the new
moons. Say: These are signs to mark fixed periods of time for mankind and for
the pilgrimage”[al-Baqarah 2:189]. and the words of the Prophet (peace
and blessings of Allaah be upon him), “Fast when you see it and stop fasting
when you see it.”
That is
because of different understandings of the texts, and different ways in which
each group derives evidence from them.
Based on
the considerations that the Council has seen and examined, and based on the
fact that the difference of opinion on this matter does not have any effect
that may lead to undesirable consequences, since this religion appeared fourteen
centuries ago and we do not know of any period during which the Ummah was
united in moon sighting, the members of the Council of Senior Scholars think
that matters should be left as they are and that this subject should not be
stirred up. Each Islamic state should have the right to choose whichever
opinion it wishes, based on the suggestions of its own scholars, because each
view has its evidence and proofs.
Thirdly:
The Council has studied the issue of proving the new moon by means of
calculation, and what has been narrated in the Qur’aan and Sunnah, and they
have studied the comments of the scholars on this matter. They have decided
unanimously that astronomical calculations carry no weight in determining the
new moon with regard to Islamic matters, because the Prophet (peace and
blessings of Allaah be upon him) said, “Fast when you see it and stop fasting
when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do
not fast until you see it, and do not stop fasting until you see it.” And
because of other evidence to that effect. End quote, from Fataawa
al-Lajnah al-Daa’imah, 10/102[1].
3.
LOCAL
OR INTERNATIONAL SIGHTING OF MOON?
By Shaykh Ibn
‘Uthaymeen, al-Aqalliyaat al-Muslimah – Page 84,
Fatwa No.23[i]
Question:
Should we fast and end our fast according to the sighting of
the new moon in Saudi Arabia or should we do it according to the sighting of
the new moon in the country where we are?
Response:
There are as many as six different opinions amongst the
scholars concerning this issue. However, there are two main points of view.
The first is that everyone should sight the moon in their
own country and those countries where the moon rises at the same time should
follow them. The reason for this is that the time at which the moon rises,
varies from place to place.
The second opinion is that the beginning of the new month
need only be confirmed in any one of the Muslim countries. If the sighting of
the new moon is confirmed in any Muslim country, it is then obligatory for all
Muslims to use that sighting to begin the fast of Ramadhaan or end it.
According to this last opinion, if the new month is confirmed in Saudi Arabia
it is obligatory upon all Muslims, in all parts of the world, to fast if it is
the beginning of Ramadhaan and to end their fast if it is the beginning of
Shawwaal. This is the most common opinion held by the followers of the madhhab
of Imaam Ahmad Ibn Hanbal.
However, the first opinion is more correct because of the
evidence in the Qur’aan, Sunnah and because of analogy. With regards to the
Qur’aan, Allaah (Subhaanahu wa Ta’aala) says:
{The month of Ramadaan in which was revealed the Qur’aan, a
guidance for mankind and clear proofs for guidance and the criterion (between
right and wrong). So whoever witnesses the month should fast it…}, [Holy Quran
Chapter Soorah al-Baqarah, Aayah 185].
This last sentence is a conditional sentence, and the ruling
contained in a conditional sentence is established for whomever the condition
applies to and it is annulled for anyone for whom the condition does not apply.
So the sentence: «Whoever witnesses the month should fast it» implies that
whoever does not witness it does not fast it.
It is well known amongst astronomers that the time the moon
rises differs from place to place. The moon might be seen in one place and not
in another. Therefore, according to the verse, whoever does not see it is not
obliged to fast.
With regards to the Sunnah, the Prophet (sal-Allaahu `alayhe
wa sallam) said:
«If you sight it (the new moon of Ramadaan), then fast and
if you sight it (the new moon of Shawaal),then end the fast. And if it is
obscured from you, then complete thirty days (of Sha’baan»).
He (sal-Allaahu `alayhe wa sallam) said:
«If you sight it».
He therefore linked the ruling to the sighting and if a
ruling is linked to an effective cause, then that ruling is annulled in the
absence of that cause.
With regards to analogy, we say that in as much as the times
for beginning the fast and breaking the fast every day vary from place to place
so, in the same way, the times for the beginning and ending of the monthly fast
also vary. We here in Riyadh, for example, begin our fast every day before the
people in Al-Hijaaz and we also break our fast before they do. It is,
therefore, obligatory upon us to start fasting while they are still eating. On
the other hand, at the end of the day we are eating while they are still
fasting. If, therefore, each place has its own ruling due to the variation in
the time that the sun rises and sets, the same also applies due to the
variation in the time that the moon rises and sets.
Therefore, the answer to the question is clear. It is
obligatory for you to follow the sighting of the new moon in the place where
you are.
4.
NIGERIA:
NSCIA YEARLY ASKS NIGERIAN MUSLIMS TO LOOK OUT FOR NEW MOON i.e. TOWARDS MONTH
OF SHA’BAN?
We are all expected to wait for The Nigerian Supreme Council
for Islamic Affairs (NSCIA) to issue a statement asking Muslims to look out for
new moon and commencement of the current year’s (1440 AH) Ramadan when the time
comes. In Shaa Allah.
MOONSIGHTING
FOR RAMADAN
The Nigerian Supreme Council for Islamic Affairs (NSCIA),
under the leadership of its President General, Alh. Muhammad Sa’ad Abubakar,
CFR, mni, the Sultan of Sokoto, would then congratulate the Muslim Ummah in
Nigeria and all over the world on the auspicious occasion of Ramadan. The
Council prays for Allah to make the month a positively new beginning in our
individual and national lives in terms of spiritual excellence and national
development.
National Space
Research Development Agency (NASRDA)
Nigerians appreciate the educative release from National
Space Research Development Agency (NASRDA) on yearly crescent sighting, which
would meant to provide the scientific explanation concerning sighting of the
crescent.
Since Independence, we were not opportune to have live
national broadcast but the time had changed. Our elders and Ulamas in the rural
areas in the far North should understand scientifically the moon sighting. We
are aware that some people are still adamant and would only start and stop
until THEIR Ulamas A, B etc. directs them to start or stop fasting.
Today we have NASRDA making monthly for public awareness and
education. Alhamdulillah, One of the beauties of Islamic calendar is its being
natural, based on a monthly phenomenon as created by the Almighty Creator of
both humanity and nature.
It is also enlightening that the findings of NASRDA agree
with those of the Islamic Scholars on when and where the conjunction of the new
crescent would take place. The only difference is that mere conjunction without
its physical appearance (after sunset) is not enough for the commencement of
the Ramadan except on the 30th of the receding month when its existence is
certain.
National Moon
Sighting Committee (NMSC) of the NSCIA
Since 2015 Ramadan fast, the National Moon Sighting
Committee (NMSC) of the NSCIA, under the leadership of Mallam Hafiz Wali and
Prof. Usman El-Nafaty, assisted by Bro. Muhammad Yaseen Qamarud-Deen, advised
the President General of the NSCIA on the commencement of every lunar month.
The President General, as advised, always makes monthly declaration of the
commencement of every lunar month. The social media are actually carrying it
positively to the Ummah.
Based on findings, Muslims all over the Country (Nigeria)
are enjoined to be on the lookout for the directive of His Eminence, the
President General of the NSCIA, on the commencement of the Ramadan fast.
Traditional
Islamic leaders/locality members of the National Moon Sighting Committee
In addition to established and traditional Islamic leaders
in each locality (State by state etc.), members of the National Moon Sighting
Committee (i.e. subject to changes) who can be contacted for information and
clarification are:
S/N NAME PHONE
NO. E-MAIL
1 Mallam Hafiz Wali 08036009090
hafizswali@yahoo.com
2 Sheikh Tahir Bauchi 08032103733
08033058201
Sayyadibashir26@yahoo.com
Usmanusman9280@gmail.com
3 Sheikh Karibullah Kabara 08035537382
4 Mal. Simwal Usman Jibrin 08033140010
simwaljibril@yahoo.com
5 Sheikh Salihu Yaaqub 07032558231 Salihumy11@yahoo.com
6 Mal. Jafar Abubakar 08020878075
jaafaraabubakar@yahoo.com
7 Alh. Abdullahi Umar 08037020607
waziringwandu@yahoo.com
8 Prof. J.M. Kaura 08067050641
Jmkaura56@yahoo.com
9 Dr. Bashir Aliyu Umar 08036509363
Baumar277@gmail.com
1 Sheikh Habeebullah Adam Al-Ilory 08023126335
habibelilory@ymail.com
2 Sheikh Jamiu Kewulere 08033881335
pgsouthwest85@gmail.com
3 Muhammad Rabiu Salahudeen 08035740333 muhammadrabiusalahudeen@gmail.com
4 Sheikh Abdur-Razzaq Ishola 08023864448
08051111063
hustaz@yahoo.com
sheikh@al@abrartravels.com
5 Sheikh Abdur Rasheed Mayaleke 08035050804 jentleasad@yahoo.com
6 Dr. Ganiy I. Agbaje 08028327463
08057752980
Ganiy.agbaje@nasrda.gov.ng
gagbaje@yahoo.co.uk
7 Gafar M. Kuforiji 0 8033545208
kuforijiabdulwasiu@gmail.com
1 Prof. Usman El-Nafaty 08062870892
elnafaty@gmail.com
2 Mal. Ibrahim Zubairu Salisu 08038522693 zubairusalisu@yahoo.com
3 Dr. Usman Hayatu Dukku 0805
704 1968 udukku@yahoo.com
4 Imam Manu
Muhammad 08036999841 limaminmisau@gmail.com
5 Chief Imam of Yola Central Mosque 08035914285
1 Prof. Z. I. Oboh Oseni 08033574431
oseni@unilorin.edu.ng
wazzioseni@gmail.com
2 Nurudeen Asunogie D. 08033533012
hamdallah1999@yahoo.com
1 Sheikh Bala Lau 08037008805
08052426880
balalaujibwisnigeria@gmail.com
2 Sheikh Sani Yahaya Jingir 08065687545
3 Muhammad Nasir AbdulMuhyi 08065687545
08024333381
ustaznasirabdulmuhyi@yahoo.com
4 Sheikh AbdurRahman Ahmad 08023141752 aahmadimam@yahoo.co.uk
5 Muhammad Yaseen Qamarud-Deen 07032558231 info@bmics.com
6 Sheikh Lukman Abdallah 08037861132
7 Sheikh Sulaiman Gumi 08033139153
ssgummi@gmail.com
1 Sheikh Adam Idoko 08036759892
imamcentral@yahoo.com
2 Alh. Yusuf Nwoha 08030966956
08026032997
yusufnwoha@gmail.com
3 Mal. Isa Okonkwo 08037861407 isaokonkwo@gmail.com
In conclusion, As soon as the NMSC, based on the verified
information, confirms the sighting of the crescent, the committee will advise
the President General of the NSCIA, who will announce the commencement of the
month of Ramadan.
5.
NIYYAH (ITENTION) IN FASTING (REQUIREMENTS FOR
FASTING TO BE VALID)
There are
basically two main components of fasting:
1 - The intention (niyyah)
for fasting. One should make a sincere intention to fast for the sake of God
every day before dawn. The intention need not be in words, but must be with the
sincerity of the heart and mind. Some jurists are of the opinion that the
intention can be made once only for the whole month and does not have to be
repeated every day. 2 - Abstaining from dawn to dusk from everything that invalidates fasting.
1)
Niyyah (intention) is a required
condition in Fard (obligatory) fasts, and in other obligatory fasts such as
making up missed fasts or fasts done as an act of expiation (kafaarah), because
the Prophet (peace and blessings of Allaah be upon him) said: “There is no fast
for the person who did not intend to fast from the night before[2].”
A number of the scholars, such as al-Bukhaari, al-Nisaa'i, al-Tirmidhi and
others thought it was likely to be mawqoof. See Talkhees al-Hubayr,
2/188)
2)
The intention may be made at any
point during the night, even if it is just a moment before Fajr. Niyyah means
the resolution in the heart to do something; speaking it aloud is bid’ah (a
reprehensible innovation), and anyone who knows that tomorrow is one of the
days of Ramadaan and wants to fast has made the intention[3].
3)
If a person intends to break his
fast during the day but does not do so, then according to the most correct
opinion, his fast is not adversely affected by this; he is like a person who
wants to speak during the prayer but does not speak. Some of the scholars think
that he is not fasting as soon as he stops intending to fast, so to be on the
safe side, he should make up that fast later on. Apostasy, however, invalidates
the intention; there is no dispute on this matter.
4)
The person who is fasting Ramadaan
does not need to repeat the intention every night during Ramadaan; it is
sufficient to have the intention at the beginning of the month. If the
intention is interrupted by breaking the fast due to travel or sickness – for
example – he has to renew the intention to fast when the reason for breaking
the fast is no longer present[4].
5)
Making the intention the night
before is not a condition of general nafl (supererogatory) fasts, because of
the hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), who said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) entered
upon me one day and said, ‘Do you have anything [food]?’ We said, ‘No.’ He
said, ‘In that case I am fasting[5].
6)
But in the case of specific nafl
fasts such as ‘Arafaah and ‘Aashooraa’, it is better to be on the safe side and
make the intention the night before.
7)
If a person embarks on an obligatory
fast, such as making up for a day missed in Ramadaan, or fulfilling a vow, or
fasting as an act of expiation (kafaarah), he must complete the fast, and he is
not permitted to break it unless he has a valid excuse for doing so. In the
case of a naafil fast, “the person who is observing a voluntary fast has the
choice either to complete the fast or to break it[6]”
– even if there is no reason to break it. The Prophet (peace and blessings of
Allaah be upon him) got up fasting one morning, then he ate[7].
8)
But will the person who breaks his
fast for no reason be rewarded for the fasting that he has already done? Some
of the scholars say that he will not be rewarded[8],
so it is better for the person who is observing a voluntary fast to complete
it, unless there is a valid, pressing reason for him to stop fasting.
9)
If a person does not know that
Ramadaan has started until after dawn, he has to stop eating and drinking for
the rest of the day, and he has to make that day up later on, according to the
majority of scholars, because the Prophet (peace and blessings of Allaah be
upon him) said: “There is no fasting for the one who does not have the
intention to fast from the night before[9].”
10)If a prisoner or captive knows that Ramadaan has begun by
sighting the moon himself or by being told by a trustworthy person, he has to
fast. If he does not know when the month is beginning, he must try to work it
out for himself (ijtihaad) and act according what he thinks is most likely. If
he later finds out that his fasting coincided with Ramadaan, this is fine
according to the majority of scholars, and if his fasting came after Ramadaan,
this is fine according to the majority of fuqahaa’, but if his fasting came
before Ramadaan, this is not acceptable, and he has to make up the fast. If
part of his fasting coincided with Ramadaan and part of it did not, what
coincided with it or came after it is fine, but what came before is not OK. If
the matter never becomes clear to him, then his fasting is fine because he did
the best he could, and Allaah burdens not a person beyond his scope[10].
6 WHEN TO START AND STOP FASTING
Once the entire disk of the sun has
disappeared, the fasting person should break his fast, and not pay any
attention to the red glow that remains on the horizon, because the Prophet
(peace and blessings of Allaah be upon him) said: “Once night comes from there
and the day disappears from there, and the sun has set, the fasting person
should break his fast[11].”
The Sunnah is to hasten in breaking
the fast. The Prophet (peace and blessings of Allaah be upon him) would not
pray Maghrib until he had broken his fast, if only with a sip of water[12].
If a fasting person cannot find anything with which to break his fast, he
should have the intention in his heart to break his fast, and he should not
suck his finger, as some of the common people do. He should beware of breaking
the fast before the correct time, because the Prophet (peace and blessings of
Allaah be upon him) saw some people hanging from their hamstrings with blood
pouring from the corners of their mouths, and when he asked about them, he was
told that they were people who broke their fast before it was time to do so[13].”
If a person is certain, or thinks it most likely, or is not sure whether he
broke the fast before the proper time, he should make up the fast later on,
because the basic principle is that the day is still there and has not ended[14].
He should beware of relying on the word of small children or untrustworthy
sources, and he should also beware of the time differences between different
cities and villages when he hears the adhaan on the radio and so on.
When the dawn comes – which is the
white light coming across the horizon in the East – the fasting person must
stop eating and drinking straightaway, whether he hears the adhaan or not. If
he knows that the muezzin calls the adhaan at dawn, he has to stop eating and
drinking as soon as he hears his adhaan, but if the muezzin calls the adhaan before
Fajr, he does not have to stop eating and drinking when he hears it. If he does
not know the muezzin’s usual practice, or there are differences among the
muezzins, and he cannot determine the time of dawn for himself – as is usually
the case in cities because of lighting and buildings – he should take the
precaution of referring to a printed timetable, so long as he is sure that the
calculations on which it is based are not incorrect.
The idea of being on the safe side by stopping eating and
drinking a certain time before Fajr, such as ten minutes before, is bid’ah. On
some timetables you can see one heading for “imsaak” (stopping eating and drinking) and another for Fajr;
this is something that is contrary to Islam.
The Muslims living in cities where there
is a distinct alternation of night and day in every twenty-four hour period are
obliged to fast, no matter how long the day is, so long as that distinction
between night and day is there. In some places there is no such distinction
between night and day; Muslims in these places should fast according to the
times in the nearest city in which there is a distinct alternation of night and
day.
[4] It is, however,
better to make intention every day to take full benefit of fasting.
[7] (As
reported in Saheeh Muslim, in the story of the al-hais (a type of food) that
was given to him as a gift when he was in ‘Aa’ishah’s house; no. 1154, ‘Abd
al-Baaqi).
[11] (Reported
by al-Bukhaari, al-Fath, no. 1954; the issue is also mentioned in Majmoo’
al-Fataawa, 25/216).
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