Ramadan - A Reminder of Unity

By Imam Muhammad Naasir-ud-Deen Al-AlbaaneeSource: Silsilatul-Ahaadeeth As-Saheehah (1/442-445)Translated by Al-Istiqaamah Newsletter [1]

Abu Hurayrah (raa) related that the Prophet sallallahu alaihi 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 'Aa'ishah 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 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 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 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 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 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 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 (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 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 criticized '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 (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 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 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)

Fasting

…Let us return to the commentary on the hadith of Harith, where he Prophet speaks of what will rescue a servant from the Foe: “And [God] enjoins upon you the fast. Verily, the similitude of that is a man carrying a sack-full of musk in a crowd of people, all of them marvelling at its fragrance—for the breath of someone lasting is more fragrant to God, Most High, than the scent of musk.” [Tirmidhi, Amthal, 2790; Ibn Hanbal, Musnad, 16542.]

The Prophet uses the image of someone carrying a sack-full of musk concealed from view, hidden under his garments, after the habit of those who carry musk. Fasting is, likewise, hidden from the eyes of men and unperceived by their senses.

The fasting person's limbs fast from sins; his tongue fasts from lies, base language and false witness; his stomach fasts from food and drink; and his pudenda fast from union. If he speaks, he says nothing to violate his fast; and if he acts, he does nothing to spoil his fast. All his speech is salutary and wholesome, as are his deeds—like the fragrance one smells while sitting next to the bearer of musk. Anyone who sits with a fasting person benefits from his presence and is safe from false witness, lies, base language and wrongdoing. This is the fast prescribed by the Sacred Law, not simply abstinence from eating and drinking.

Hence, a sound hadith states: “When someone does not refrain from speaking falsely and the action that springs from it and from ignorance, God does not need him to refrain from food and drink.” [Bukhari, Adab, 5597; Ibn Maja, Siyam, 1679; also in Bukhari, Sawm, 1770, without the word ‘ignorance’] And in [another] hadith: “Some who fast obtain nothing from it but hunger and thirst.” [Ibn Hanbal, Musnad, 8501, with the ending ‘And some may tand for prayer at night and receive nothing from it but sleeplessness.’ Also in Bahyaqi, Shu`ab al-Iman, 3542, with ‘standing at night’ mentioned first.]

True fasting is when the limbs fast from sin and the stomach fasts from food and drink. As food and drink can break the fast or spoil it, so sins can cut off its reward and spoil its fruits, as if one had not fasted at all.

The Prophet's Giving of Glad Tidings In the Hardest of Situations

What we Muslims need today is a change of understanding; we need to step out of our time and place and see our situation in light of the laws that Allah placed in His creation, and the guidance that He sent His Messenger, sallallahu `alayhi wa sallam, with.


"And don't be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not, and Allah is Ever All-Knowing, All-Wise." [An-Nisaa' (4):104]

We see in the Seerah of the Messenger, sallallahu `alayhi wa sallam, that he would give glad tidings in the hardest of moments.

We may think at times there is no exit for the Ummah, but we have to remember, Allah has promised victory to this Ummah, a victory He will bring when He wants, due to His Wisdom. Our situation is one of weakness and we know it will change to one of strength. Imam Ahmad was quoted as saying that the Falsehood will not be manifest over the Truth until our hearts leave the Truth. We are certain, when we fulfill the conditions of victory, that the Truth will be manifest over the Falsehood. We know it is near, though it may not be two weeks. With Allah, it is close, as even the Day of Judgment is referred to as "Tomorrow". [Al-Hashr (59):18]

The following are three dire situations from the Prophet's Seerah during which he reassured and gave glad tidings to his followers.

The Prophet, sallallahu `alayhi wa sallam, in Ta'if

"When the harm and plotting of the Quraish increased, after the deaths of the Prophet's, sallallahu `alayhi wa sallam, uncle and wife, he headed to Taif hoping that he might find in this trip greater attentivenes and support for his message. Instead, they turned him away in a very impolite manner. They encouraged their boys to stone him. They stoned him until he bled from his noble feet." [Al-Sibai, "The Prophet's Seerah, p. 36]

"Given this support and auspicious start, depression, dismay and sadness that used to beset him since he was driven out of At-Ta’if, he turned his face towards Makkah with fresh determination to resume his earlier plan to expose people to Islam and communicate his Message in a great spirit of zeal and matchless enthusiasm.

Zaid bin Harithah, his companion, addressing the Prophet (Peace be upon him) said, 'How dare you step into Makkah after they (Quraish) have expatriated you?' The Prophet (Peace be upon him) answered: 'Hearken Zaid, Allâh will surely provide relief and He will verily support His religion and Prophet.'" [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, "The Third Phase Calling Unto Islam Beyond Makkah"]


The Prophet, sallallahu `alayhi wa sallam, With Abu Bakr During the Hijrah

"The notables of Makkah convened an emergency session to determine the future course of action and explore all areas that could help arrest the two men. They decided to block all avenues leading out of Makkah and imposed heavy armed surveillance over all potential exits. A price of 100 camels was set upon the head of each one. Horsemen, infantry and tracers of tracks scoured the country. Once they even reached the mouth of the cave where the Prophet (Peace be upon him) and Abu Bakr were hiding. When he saw the enemy at a very close distance, Abu Bakr whispered to the Prophet (Peace be upon him): 'What, if they were to look through the crevice and detect us?' The Prophet (Peace be upon him) in his God-inspired calm replied: 'Silence Abu Bakr! What do you think of those two with whom the Third is Allâh.' It was really a Divine miracle, the chasers were only a few steps from the cave." [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, " Migration of the Prophet (Peace Be Upon Him)"]

"…In a version by Abu Bakr (May Allah be pleased with him), he said: "We emigrated while the Makkans were in pursuit of us. None caught up with us except Suraqah bin Malik bin Ju‘sham on a horse. I said: ‘O Messenger of Allâh, this one has caught up with us.’ The Prophet (Peace be upon him) replied: ‘Don’t be cast down, verily, Allâh is with us.’ [Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, " Migration of the Prophet (Peace Be Upon Him)"]

The Battle of the Ditch

"It was the winter season, the air was cold and there was a food crisis in Medina, which was about to come under a brutal siege, and there is nothing more deadly to the spirit of resistance than despair, for if the besieged were to be exposed to its violent bouts, the way of humiliating surrender would be the only alternative. For this reason, the Prophet strove hard to arouse the moral strength of his men to the highest pitch so that they'd feel certain that the triral which faced them was just a passing cloud which would soon disperse, and thereafter Islam would resume its march and people would enter into it in large numbers, and the strongholds of tyranny would crumble before it and no plots would come from them nor would any evil be feard from them. It is a rule of politics that this wide hope should accompany the stages of ceasless effort." [Muhammad Al-Ghazali, Fiqh us-Seerah, p. 308]

"Another illustrious preternatural example went to the effect that an obstinate rock stood out as an immune obstacle in the ditch. The Prophet (Peace be upon him) took the spade and struck, and the rock immediately turned into a loose sand dune. In another version, Al-Bara‘ said: On Al-Khandaq (the trench) Day there stood out a rock too immune for our spades to break up. We therefore went to see the Messenger of Allâh (Peace be upon him) for advice. He took the spade, and struck the rock uttering 'in the Name of Allâh, Allâh is Great, the keys of Ash-Shâm (Geographical Syria) are mine, I swear by Allâh, I can see its palaces at the moment;' on the second strike he said: 'Allâh is Great, Persia is mine, I swear by Allâh, I can now see the white palace of Madain;' and for the third time he struck the rock, which turned into very small pieces, he said: 'Allâh is Great, I have been given the keys of Yemen, I swear by Allâh, I can see the gates of San‘a while I am in my place.' The same version was narrated by Ishaq."

[Al-Mubaarakfuri: Ar-Raheeq al-Makhtoom, "Al-Ahzab (the Confederates) Invasion"]

"So when the confederates swept down upon Medina and laid a tight siege around it, the Muslims did not give up in despair but faced the bitter reality with unshakeable hope in a noble future.

'And when the true beleivers saw the clans, they said: this is that which Allah and His Messenger promised us. Allah and His Messenger are true. And it increased them only in faith and acceptance.' [Al-Ahzab (33):22]

As for the weaklings, the doubters and the sick of heart, they made fun of the promises of victory and thought them to be the desires of deluded people, and they said to the Prophet:

'He tells you that he sees from Yathrib the palaces of Hirah and the city of Kisra, while you are there digging the ditch and you cannot pass stool (for fear).'

About them Allah says,

'And when the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion.' [Al-Ahzab (33):12]

[Muhammad Al-Ghazali, Fiqh us-Seerah, p. 310-311]

Twelve or thirteen years later, the Prophet's promise about Persia came true.

Maybe it should be noted here that the hypocrites of today are also telling us that Allah has promised us nothing but delusion - those hypocrites who want removal or change of the Shari`ah. Beware of them, because they promise us nothing but delusion.

"Allah is predominant over his affair, but most of the people do not know." [Yusuf (12):21]