RAMADAAN
A
REMINDER OF UNITY
By the Shaykh - the Scholar of
Hadeeth - Muhammad Naasirud-Deen al-Albaanee [1]
Abu Hurayrah radiallaahu 'anhu related that the Prophet sallaahu 'alayhi wa sallam said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice."[2]
Al-Bayhaqee relates by way of Abu Haneefah, who
said: 'Alee ibn al-Aqmar related to me, from Masrooq, who said: I entered upon
'Aaishah on the day of 'Arafah, so she said: "Serve Masrooq with some
gruel, and make it more sweet." Masrooq said: Nothing prevented me from
fasting this day except that I feared that it may be the day of Sacrifice. So
'Aaishah said to me: "The day of Sacrifice is when the people
sacrifice, and the day of ending the fast is when the people end their fast."
This chain of narration is jayyid (good)
due to what has preceded.
UNDERSTANDING
THE HADEETH
Imaam at-Tirmidhee says after quoting the
hadeeth: "One of the people of knowledge has explained this hadeeth by
saying: Its meaning is to fast and end the fast along with the Jamaa'ah
and the majority of people."
As-San'aanee said in Sublus-Salaam
(2/72): "In this (hadeeth) is a proof that being in agreement with the
people is accepted in establishing 'Eed, and that the individual person
who believes that it is the day of 'Eed - because of the sighting of the
moon - then it is obligatory upon him to be in agreement with the people, and
that the ruling of the people - concerning the Prayer, breaking the fast, and
sacrificing - is binding upon the individual."
Ibn al-Qayyim - rahimahullaah - mentioned
this meaning in Tahdheebus-Sunan (3/214), and said: "It is said: In
in it a refutation of those who say that whosoever knows the positions of the
moon due to astronomical calculations, then it is permissible for him to fast
and end the fast, even if others do not know. It is also said: That the
individual witness who sees the moon, but the qaadee (judge) has not
accepted his testimony, then there is no fasting for him, just as there is no
fasting for the people."
Abul-Hasan as-Sindee said in Haashiyah 'alaa Ibn
Maajah, after mentioning the hadeeth of Abu Hurayrah which was related by
at-Tirmidhee: "And its apparent meaning is: That there is no room for
individual (opinions) to enter into these affairs, nor to act individually in
this. Rather, this affair goes back to the Imaam (the Leader of the Muslims)
and the Jamaa'ah (united body of Muslims under the Imaam). It is
obligatory upon the individuals to follow the Imaam and the Jamaa'ah.
From this is that is an individual sights the moon, but the qaadee
rejects his witness, then the individual has no right in these matters, but
rather he must follow the Jamaa'ah in this."
And this is the meaning which is evident from
the hadeeth, and which is emphasised by the fact that 'Aaishah radiallaahu
'anhaa used it with Masrooq when he prevented himself from fasting on the
day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained
to him that there is no weight given to his individual opinion in this, and
that he should follow the Jamaa'ah. So she said to him: "The
day of Sacrifice is when the people sacrifice, and the day of ending the fast
is when the people end their fast."
And
this is what is befitting for the easy-natured and tolerant Sharee'ah
(Prescribed Islaamic Law), one of the goals of which is uniting the people
together, unifying their ranks and keeping away from them all that would split
their comprehensive unity - from the individual opinions. So the Sharee'ah
does not give any weight to the individual opinion in matters concerning 'ibaadah
jamaa'iyyah (collective acts of worship), such as Fasting, 'Eed and
Prayer in congregation - even if the opinion is correct, from one angle. Do you
not see that the Sahaabah (the Companions) - radiallaahu 'anhum - used
to pray behind each other. So from them were those who held the view that
touching a woman, or the flowing of blood from the body invalidates the
wudhoo' (ablution), along with those who did not hold this view. From them
were those who would complete the Prayer whilst traveling, whilst others
shortened. Yet these, and other such differences, did not prevent them from
collectively praying behind a single Imaam and deeming it to be acceptable. And
this is because they knew that tafarruq (splitting-up) in the Religion
is more evil than having ikhtilaaf (differences) in some opinions.
Indeed, the matter with one of them reached the extent that he would not even
deem acceptable any opinion which differed with the great Imaam in the major
gatherings; such as the gathering at Minaa (during Hajj), to the extent that he
would totally abandon acting upon his opinion in that gathering - fleeing from
that which could result from this evil, because of acting according to his own
opinion.
Thus, Abu Daawood relates (1/307) that 'Uthmaan radiallaahu
'anhu prayed four rak'ahs at Minaa, so 'Abdullaah ibn Mas'ood
critisised him saying: "I prayed two rak'ahs with the Prophet sallallaahu
'alayhi wa sallam, and two rak'ahs with Abu Bakr, and two rak'ahs
with 'Umar, and two rak'ahs with 'Uthmaan in the beginning of his rule,
then he completed it (i.e. by praying four rak'ahs). After that the ways
became divided with you all. So I hope from these four rak'ahs, that two
of them would be accepted." Then Ibn Mas'ood prayed four rak'ahs.
So it was said to him: You criticised 'Uthmaan, yet you prayed four? So he
said: "Differing is evil."
Its chain of narration is Saheeh
(authentic), and something similar to this is related in the Musnad
(5/155) of Imaam Ahmad, from Abu Dharr radiallaahu 'anhum ajrna'een.
So those who continue splitting-up with regards
to the Prayer, and who refuse to follow the local Imaams in some mosques -
especially in the witr Prayer during Ramadaan - using as proof that this
is against their madhhab (school of thought), then they should reflect
upon the above mentioned hadeeth and athar (narration). Likewise,
those who claim knowledge of astronomy and who, due to their opinion, fast and
end their fast alone - preceding or lagging behind the majority of Muslims, not
seeing any problem in doing so - should also reflect upon the previously quoted
proofs. So all of them should consider, and reflect upon the knowledge that has
been mentioned. Perhaps they will find for themselves a cure for their ignorance
and self-delusion, so that they may then become a unified rank along with their
Muslim brothers - for indeed the Hand of Allaah is over the Jamaa'ah.