3]
Abu Hurayrah (raa) related that the Prophet sallallahualaihi wa sallam said:
"Fast when they fast, endthe fast when they end theirs, and sacrifice
the day that they sacrifice." [2]
Al-Bayhaqee relates by way of Abu Haneefah, whosaid: '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 'Aa'ishah said to me: "The day of Sacrificeis 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 This 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 endthe 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
inTahdheebus-Sunan (3/214), and said: "It is said: 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 forhim, 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 meaningis: That there is no room for
individual (opinions) toenter into these affairs, norto act
individually in this. Rather, this affair goes back to the Imaam (the
Leader of the Muslims) andthe 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 emphasized by the fact that 'Aa'ishah (raa) 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 theirfast."
Unity is One of the Goals of the Sharee'ah
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. Doyou
not see that the Sahaabah (the Companions) - radiallaahu 'anhum - used
to pray behind each other. So fromthem were those who heldthe 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 werethose who would complete the Prayer
whilsttraveling, whilst others shortened. Yet these, and other such
differences, did not prevent them from collectively praying behinda
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 hewould not even deem
acceptable any opinion which differed with the great Imaam in the
major gatherings; such as the gathering at Minaa (duringHajj), 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.
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