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By
Shaykh Muhammad Nasirud-Deen al-Albaanee
The month of  Ramadaan should be a reminder to the Muslims about the disunity
amongst their ranks.
So the Sharee’ah dos 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.)
Aboo Hurayrah (radiyallaahu ’anhu) related that the Prophet (sallallaahu ’alayhi
wa sallam) said: "Fast when they fast, end the fast when they end theirs, and
sacrifice the day that thy sacrifice. "2
Al-Bayhaqee relates by way of Aboo Haneefah, who said: ’Alee Ibnul-Aqmar related
to me, from Masrooq, who said: I entered upon ’Aa‘ishah on the day of ’Arafah,
so she said: "Serve Masrooq with some gruel, and make it more sweeter." 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 Hadith
Imaam at-Tirmidthee 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 the ’Eed, and that the individual person who believes
that it is the day of ’Eed - because of sighting 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 that individual."
Ibnul-Qayyim (rahimahullaah) mentioned this meaning in Tahdheebus-Sunan (3/214),
and said: "It is said: In it is a refutation of those who say that whosoever
knows the positions of the moon you 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 Aboo Hurayrah which was related by at Tirmidthee: "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 if 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 (radiyallaahu ’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 dos
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) (radiyallaahu ’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 travelling, 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, Aboo Daawood relates (1/307) that ’Uthmaan (radiyallaahu ’anhu) prayed
four rak’ahs at Minaa, so ’Abdullaah Ibn Mas’ood criticised him saying: "I
prayed two rak’ahs with the Prophet (sallallaahu ’alayhi wa sallam), and two
rak’ahs with Aboo 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."
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 wilt Prayer during
Ramadhaan - 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.
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