بسم الله الرحمٰن الرحيم
👑 FASTING AND ‘ĪD TOGETHER WITH THE LEADER OF THE MUSLIMS 👑
The Messenger of Allah ﷺ said:
> “Fasting is the day when you (the Muslims) fast, breaking the fast (ʿĪd al-Fiṭr) is the day when you break the fast, and al-Aḍḥā is the day when you offer the sacrifice.”
Shaykh al-Albānī رحمه الله (d. 1420 H) said:
> It was narrated by al-Tirmidhī (2/37 – Tuḥfah) from Isḥāq ibn Jaʿfar ibn Muḥammad, who said:
ʿAbdullāh ibn Jaʿfar narrated to me from ʿUthmān ibn Muḥammad from Abū Hurayrah that the Prophet ﷺ said it, and he mentioned the ḥadīth.
Al-Tirmidhī said:
“This is a gharīb ḥasan ḥadīth.”
I (al-Albānī) say:
Its chain is good; all of its narrators are trustworthy. However, concerning ʿUthmān ibn Muḥammad—who is Ibn al-Mughīrah ibn al-Akhnas—there is some slight discussion (minor criticism).
Narrated by al-Tirmidhī (2/37 – Tuḥfah) from Isḥāq ibn Jaʿfar ibn Muḥammad, who said:
ʿAbdullāh ibn Jaʿfar narrated to me from ʿUthmān ibn Muḥammad from Abū Hurayrah that the Prophet ﷺ said it, and then he mentioned the ḥadīth.
Al-Tirmidhī said:
“This is a gharīb and ḥasan ḥadīth.”
I (al-Albānī) said:
Its chain is good; all of its narrators are trustworthy (thiqqah). However, regarding ʿUthmān ibn Muḥammad—namely Ibn al-Mughīrah ibn al-Akhnas—there is some slight discussion (light criticism from some scholars).
—
[Silsilah al-Aḥādīth aṣ-Ṣaḥīḥah wa Shay’un min Fiqhihā wa Fawā’idihā, 1/440]
Shaykh al-Albānī رحمه الله also said:
Fiqh of the Ḥadīth
Al-Tirmidhī said after mentioning the ḥadīth:
“Some of the people of knowledge explained this ḥadīth, and they said: The meaning of this fasting and breaking the fast is that it is with the الجماعة (the congregation) and the great majority of the people.”
Al-Ṣanʿānī said in Subul as-Salām (2/72):
“In it is evidence that, in establishing the ʿĪd, conformity with the people (the congregation) is considered, and that one who alone knows the day of ʿĪd through sighting is obliged to conform to others, and he is bound by their ruling regarding prayer, breaking the fast, and sacrifice.”
This meaning was also mentioned by Ibn al-Qayyim رحمه الله in Tahdhīb as-Sunan (3/214). He said:
“It is said: In this ḥadīth there is a refutation of those who say that whoever knows the rising of the moon through calculation of the lunar stations is permitted to fast and break the fast, unlike those who do not know.
And it is also said: If a single witness sees the crescent but the judge does not rule based on his testimony, then it does not become fasting for him, just as it does not become fasting for the people.”
Abū al-Ḥasan as-Sindī said in his marginal notes on Ibn Mājah, after mentioning the ḥadīth of Abū Hurayrah narrated by al-Tirmidhī:
“What is apparent is that its meaning is that these matters are not within the authority of individuals, nor are they allowed to act independently in them. Rather, the matter is referred to the Imām and the congregation.
And it is obligatory upon individuals to follow the Imām and the congregation.
Based on this, if someone sees the crescent and the Imām rejects his testimony, then nothing from these matters should be established for him, and it is obligatory upon him to follow the congregation in that.”
I (al-Albānī) said:
“This meaning is what is immediately understood from the ḥadīth, and it is supported by the proof of ʿĀ’ishah when she argued with it against Masrūq, when Masrūq refrained from fasting on the Day of ʿArafah for fear that it might be the Day of Naḥr (ʿĪd al-Aḍḥā). She clarified to him that his personal opinion carried no weight and that he was obliged to follow the congregation. She then said:
‘The Day of Naḥr is the day when the people sacrifice, and al-Fiṭr is the day when the people break the fast.’”
—
I (al-Albānī) say:
And this is what is most fitting for the tolerant and easy Sharīʿah, one of whose primary objectives is to gather the people and unify their ranks, and to keep them away from everything that divides them, such as individual opinions.
Thus, the Sharīʿah does not consider the opinion of an individual—even if it is correct in his own view—in collective acts of worship such as fasting, the two ʿĪds, and congregational prayer.
Do you not see that the Companions رضي الله عنهم would pray behind one another, even though among them were those who held that touching a woman, touching the private parts, and the خروج of blood invalidate ablution, and among them were those who did not hold that view?
Among them were those who would complete the prayer while traveling, and among them were those who would shorten it. Yet this difference of opinion and others like it did not prevent them from gathering in prayer behind a single Imām and considering it valid.
That was because they knew that division in the religion is worse than differing in some opinions. The matter even reached the point that some of them would completely abandon acting upon their own opinion when it differed from the opinion of the supreme Imām in a large gathering, such as in Minā, in order to avoid the evil that might result from acting upon their own view.
Thus, Abū Dāwūd narrated (1/307) that ʿUthmān رضي الله عنه prayed four rakʿahs in Minā. ʿAbdullāh ibn Masʿūd objected to this and said:
“I prayed with the Prophet ﷺ two rakʿahs, with Abū Bakr two rakʿahs, with ʿUmar two rakʿahs, and with ʿUthmān at the beginning of his leadership two rakʿahs, then he completed it. Then your paths became divided, and I wish that I had from the four rakʿahs two rakʿahs that were accepted.”
Then Ibn Masʿūd himself prayed four rakʿahs. It was said to him:
“You criticized ʿUthmān, yet you prayed four rakʿahs?!”
He replied:
“Difference is evil.”
Its chain is authentic. Aḥmad also narrated something similar (5/155) from Abū Dharr رضي الله عنهم أجمعين.
So let those who continue to be divided in their prayers reflect upon this ḥadīth and the mentioned report, and who do not follow some mosque imāms, especially in the witr prayer during Ramaḍān, claiming that it conflicts with their madhhab.
Likewise, some who claim knowledge of astronomy, who fast and break the fast alone, earlier or later than the congregation of Muslims, relying on their own opinion and knowledge, without caring about separating themselves from them.
Let all of them reflect upon what we have mentioned of this knowledge, perhaps they will find a cure for what is in their souls of ignorance and arrogance, and thus become one rank together with their Muslim brothers, for indeed the Hand of Allah is with the congregation.
📚 [Silsilah al-Aḥādīth aṣ-Ṣaḥīḥah wa Shay’un min Fiqhihā wa Fawā’idihā, al-Albānī, 1/443–444]
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