"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'Aa'ishah said to me: "Theday of Sacrifice is when the
people sacrifice, and the day of ending the fast is when the people
end their fast." This chainof 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 hasexplained 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 uponhim to be in agreement with the people, and thatthe
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 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 asthere
is no fasting for thepeople."
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 ofMuslims under
the Imaam). It is obligatory upon the individuals to follow the Imaam
and the Jamaa'ah. From this isthat is an individual sights the moon,
but the qaadee rejects his witness, then the individual has no right
inthese matters, but rather he must follow the Jamaa'ah in this."
And this is the meaning which is evident from thehadeeth, 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
Sacrificeis when the people sacrifice, and the day of ending the fast
is when the people end their fast."
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 themall 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 eachother. So from them were those who held the view
that touching a woman, or the flowing ofblood 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
majorgatherings; 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 (raa) prayed four
rak'ahs at Minaa, so 'Abdullaah ibn Mas'ood criticized him saying: "I
prayed two rak'ahs with the Prophet (saws) 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 youall. 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 criticized
'Uthmaan, yet you prayedfour? 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
(raa).
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 beenmentioned. 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 Subhanahu wa Taa'ala is over
the Jamaa'ah.
Footnotes:
[1] Silsilatul-Ahaadeethus-Saheehah (1/442-445), the hadeeth
authentications have been abridged and edited.
[2] Saheeh: Related by at-Tirmidhee (2/37). Shaykh al-Albaanee
authenticated it in As-Saheehah (no.224)
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