Regarding the hadeeth: "Fasting begins on the day you all begin to fast, and AI-Fitr (the 'Eed) is the day when you all have broken your fasts." (Saheeh Sunnah Tirmidhee). At-Tirmidhee, after mentioning this hadeeth, said:
"And some of the people of knowledge explained this hadeeth, saying that fasting and breaking the fast are both to be done along' with the main body and majority of the Muslims."
And Imam As-San'aanee said:
"In it is evidence that proves that agreement of the people is needed for establishing the 'Eed, and that the one who is alone in his knowledge of the moon sighting must go along with the others, and their decision regarding the prayer, the breaking of the fast, and the day of slaughtering is binding on him." (Subulus-Safam)
This is what seems to be understood from the hadeeth. This understanding is supported by the way 'Aa'ishah (RA) used it (the hadeeth) as a proof against Masrooq when he did not want to fast on the day of'Arafah, fearing that it may actually be the day of An-Nahr (the 'Eed). She clarified to him that his opinion has no weight, and that he must follow the jamaa'ah. She said,
"The Day of An-Nahr ('Eed AI-Adh-haa, the day of slaughtering) is the day the people slaughter, and the Day of ('Eed) AI-Fitris the day the people break their fasts."
This is what is befitting to the gracious Sharee'ah that seeks to bring the people together and unite their ranks, keeping them away from individual opinions that split their unity. So the Sharee'ah does not give weight to the opinion of an individual regarding acts of cornmunity worship like fasting, establishing the day of the 'Eed, and praying in congregation, even when the individual is correct as he sees it:
Don't you see that the Companions, may Allaah be pleased with them, used to pray behind each other, while some of them held that touching a woman or bleeding nullifies one's wudhoo', and others did not understand that? And some of them used to pray the entire prayer during their travels and others would shorten theirs? Their differing in these affairs and others did not prevent them from getting together to pray behind one Imaam and being conscious of its importance. This is because they knew that division in the Religion is worse than differing over some opinions.
Some of them ignored opinions that contradicted the leader's position in great gatherings like the one at Minaa, to the point that they would abandon their own position totally in such a large gathering, to escape the fitnah that might result in their actions based on their position.
Khaleefah 'Uthmaan (RA) prayed four rak'ahs (not shortening his prayer) in Minaa and ibn Mas'ood (RA) detested his action, saying, "I prayed two rak'ahs behind the Prophet (salAllaahu 'alayhi wa sallam), two rak'ahs behind Abu Bakr, two rak'ahs behind 'Umar, and I used to pray two rak'ahs behind Uthmaan in the beginning of his leadership, but then he began to complete the prayer (praying four rak'ahs), and thus the paths became divided. I only wish that I could have two of the four rak'ahs accepted from me."
Thereafter, Ibn Mas'ood prayed four rak'ahs! So it was said to him, "You blame Uthmaan and then you yourself pray four rak'ahs?!" He replied, "Differing is evil." (Abu Dawud)
So let the Muslims reflect over what is found in this hadeeth and in the other narration mentioned, especially those who never cease to differ over their prayers, those who refuse to follow some Imaams of some masjids, especially with regards to Witr Prayer in Ramadhaan, claiming that the Imaam is not from their madh-hab. And some of those who have knowledge of astronomy even fast by themselves and break the fast by themselves, before or after the main body of Muslims. They give such great weight to their own opinions and knowledge, not paying any mind to their khurooj (rebellion) against the Muslims.
So let them all reflect over the knowledge that has proceeded, and let them join with the united ranks of their Muslim brothers, as the Hand of Allaah is over the jamaa'ah.
Imaam Muhammad Naasirud-Deen AI-Albaanee
Source: Silsilatul-Ahaadeeth As-Saheehah
#224 (1/440-445)
This article was culled from the publications of Deen Communication Limited