Answer
Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
In this fatwa:
Regarding the matter presented above, this act is permissible and is not an innovation, and this is due to reasons that I will summarize and then elaborate upon.
Encouraging fasting on this occasion falls under the general scope of authentic evidence that highlight the virtues of fasting as such. Encouraging fasting is a preparation for supplication and an encouragement for repentance, in the hope that the prayers will be accepted.
If it occurs to a person to show their deeds – such as fasting – so that others may follow suit, then it is permissible and may even be recommended. There is no difference between “collective fasting” and “collective iftar” (breaking the fast together).
Encouraging people to make supplications in the hope of relieving distress is a matter that is commendably legislated in Islam.
So, as long as the day is not turned into a recurring holiday, and the encouragement for fasting and supplication is merely a call and encouragement to fast due to the emergent situation that has occurred—especially when the fasting is on a day that is already encouraged to fast on, like Monday and Thursday—then there is no problem with that in Islamic law, and it is permissible to fast on it and to call people to fast on it for whoever wishes to do so.
Answering your question, Dr. Joe Bradford, an American scholar of Islam, states the following:
Encouraging people to fast is included in the general evidences
Encouraging fasting on this occasion is included within the general authentic evidences that highlight the virtues of fasting in and of itself. So, whoever fasts will attain the reward of fasting—God willing—and their supplication will be accepted and responded to, by the permission of Allah.
As mentioned in a hadith narrated by Abu Huraira in Tirmidhi: The Messenger of Allah, peace be upon him, said, “Three persons’ supplications are not rejected: The fasting person until he breaks his fast, the just ruler, and the supplication of the oppressed,” etc.
Fasting involves humbling oneself to Allah during it, as the fasting person is clothed in obedience to his Lord. What is sought during hardships is humbling oneself and beseeching Allah. Allah says in Surah Al-An’am [6:43]: “So why did they not humble themselves when Our punishment came upon them? But their hearts became hardened, and Satan made attractive to them that which they were doing.”
And what cannot be achieved as a recommended act except through it (i.e., fasting), then it (fasting) is recommended. This is because fasting is a likely means for the supplication to be answered, for the heart to be present, and for showing humility to the Lord of the worlds.
Prioritizing fasting before supplication in hope of receiving an answer
Encouraging fasting prepares the individual for supplication and encourages repentance in the hope of having one’s prayers accepted, and this has a basis in the statements of scholars. In the case of seeking rain through prayer (istisqa’), all four schools of thought agree on encouraging people to fast before performing the istisqa’ prayer, even though there is no specific evidence for this.
Imam Ibn Qudamah stated in Al-Kafi: “It is preferable for the Imam, if he intends to perform the istisqa’ prayer, to advise the people, command them to fear Allah, abandon injustices, repent from sins, absolve each other of grievances, fast, give charity, and abandon mutual hatred; for sins are a cause of drought, and piety is a cause of blessings…”
The recommendation to practice all these matters is based on general texts, not on any specific evidence. The rationale they provide for fasting is what has been mentioned: that abandoning sins and engaging in righteous deeds are means to attract both religious and worldly benefits. Seeking benefits is a legislated matter, as long as it does not contradict any explicit text.
Collective fasting is a concept that is inconceivable in its own right
The term “collective fasting” used by some is a concept that cannot be conceived, even though it has become customary to use this term for it, as fasting, especially voluntary fasting, differs from prayer and other collective deeds in that the concept of following a leader throughout its performance (like in prayer or in pilgrimage) is not applicable.
There is no following of others except in initiating the fast, and this is permissible. Scholars have established that even though it is better for a person who wishes to fast optionally and hopes for its reward then it is better to keep their fasting a secret, yet if it occurs to them that by announcing their fasting they can encourage others to follow suit, in the manner of the hadith “Whoever starts a good practice,” then this is permissible and may even be recommended if they see a lack of initiative or an abandonment of good deeds among those around them, especially in times of hardship and difficult situations.
It is worth mentioning here that those who declared “collective fasting” as an innovation have only deemed this act an innovation if it becomes a regular, constantly practiced affair, not something necessitated by need or an occasional occurrence.
Another point, those who permit “collective iftar” (breaking the fast together) and deem “collective fasting” an innovation have fallen into contradiction. Both of them are legislated acts of worship. If it is permissible in the case of iftar, then it is permissible in the case of fasting, and vice versa. There is no difference between them, and anyone claiming a difference bears the burden of proof.
Is there a basis for urging people to make supplication?
Encouraging fasting and supplication on this day is also legislated, just as supplication itself and encouraging people to do it is. Yearning for supplication and seeking nearness to Allah through righteous deeds in hopes of being answered has its foundation in the Prophetic Sunnah.
There is the famous hadith of the cave reported by Bukhari from Ibn Umar: “Some of them said to others: By Allah, nothing will save you except being truthful, so let each man of you mention what he did that was most truthful.” And in another narration by Imam Ahmad in his Musnad: “Let each man supplicate with the best deed he has done, perhaps Allah, the Exalted, will deliver us from this situation.”
Even though it is generally recommended to conceal one’s good deeds, as the Prophet (peace be upon him) praised them for their actions, this indicates approval of what they did, as mentioned by Al-Hafiz in Fath al-Bari. Their action was nothing but an encouragement to show a righteous deed in the desire to relieve a hardship, and this is a type of lawful seeking of means (tawassul).
Al-Qadi ‘Iyad commented on the hadith, saying: “It shows the permissibility of drawing near to Allah the Exalted with what the servant knows he has sincerely done of good deeds, and supplicating Him with that. It also highlights the virtue of honoring parents, abstaining from sins, relinquishing desires, helping Muslims, and striving for their good in their wealth and all their affairs.”
The latter point is the critical one here. The assistance they provided was giving up what is relatively better for the individual—i.e., concealing the good deed—and they showed their good deed in the hope of being answered and to preserve the group’s interest.
So, what greater help is there than for Muslims to strive for good when their brothers’ incapacity becomes apparent, the calamity intensifies, and their circumstances become dire, by encouraging one another to engage in righteous deeds such as fasting, supplication, repentance, and prayer?
An important point
What has driven many of the ignorant among Muslims in this era to engage in innovative practices taken from Christians and others, such as holding candlelight vigils, is nothing but the discouragement by some claimants of adherence to the Sunnah, who have deterred the general populace from engaging in righteous deeds, alleging their innovation.
Thus, they have left the people in despair regarding their religion and confused about the ruling on righteous deeds that are in accordance with general texts, to the extent that they have completely abandoned deeds in line with the texts and resorted to innovations and newly invented matters.
Therefore, those who do not understand the basis of rulings and are not qualified to apply the words of the Shariah to new occurrences—such as social media influencers—should remain silent and not appoint themselves as guardians over the religion of people. How astonishing it is with these people! They repeat hadiths about taking knowledge from the Aṣāgir and the Ruwaibida speaking (a term used to describe an insignificant person speaking about public affairs), not realizing that these descriptions apply to them!
Moreover, those who have based their judgment on this issue of Bida’a Asliyya and Iḍāfiyya have missed the mark. In the example given in the question above, there is no obligation to fast on a specific day, no commitment to a specific time, and no insistence on a particular form of observance, such as a specific date or a specific format, and so on. Rather, it includes encouragement to fast and make supplications on a day that it is sunnah to fast on in solidarity with our brothers in Palestine when an emergency occurs and a reason arises for that, such as a disaster or the like.
Is fasting “in solidarity” permissible for Muslims to do in support of Palestine?
The term “solidarity” is not a term from the Sharī‘a, so its intended meaning needs to be examined. If the intent is to extend aid through supplication, dedicating the reward to others, etc., then there is no harm in it. However, if the intent is merely to fast as a form of civil resistance, then this is not permissible and is indeed prohibited.
What is depicted in the image above falls under the first meaning of extending aid to a Muslim, and it should not be interpreted with the false interpretations that attempt to read into people’s intentions. It is obligatory to interpret the words of our brothers in a good light, as long as there is a way to do so.
Vowing to fast when it is not contingent on achieving a result
If a person says: “I will fast tomorrow in gratitude to Allah,” or says “I will fast tomorrow and then pray to Allah at Iftar for such and such,” or says “I will fast on Monday in support of the oppressed,” intending to dedicate the reward to them and pray for them, without conditioning his act on a specific result occurring before or after the act he performed, is this action permissible?
This issue falls under the category of an absolute vow – a type of vow of devotion – where a Muslim voluntarily commits to an act without conditioning it upon the occurrence of something, such as saying “For Allah, I vow to fast” or “For Allah, I vow to fast as a form of gratitude to Him,” and the like, Unlike if he said, “If Allah heals my sick person, I will fast tomorrow.”
This type of vow is permissible and religiously sanctioned in terms of its wording, and some have transmitted broad agreement on its validity and desirability. As for the disagreement mentioned in this context, it pertains to whether such a vow constitutes a binding commitment that requires expiation if it is not fulfilled, and does not apply to the fundamental permissibility of the vow itself.
So, whoever says, “I will fast tomorrow in solidarity with some people” or “I will fast on Thursday in support of the oppressed,” intending by that to vow a good deed, seek closeness to Allah through it, or dedicate its reward to some people, then all of that is permissible.
And if someone objects saying that there is no specific text addressing this matter, their objection holds no weight, as the absence of evidence does not indicate prohibition, and a general text is stronger than a specific one. Thus, these matters remain originally permissible unless there is evidence to redirect them otherwise.
A warning about an innovated practice
There is an innovated form of (communal fasting), which involves treating it as a regular practice that people gather for, elevating it to the level of a regular Sunnah that is diligently observed just like the prophetic traditions.
Those who innovate in this way command people to comply with it and condemn those who do not participate. They designate a specific date for it, whether it be a particular day, month, or year, turning it into a Eid. They prepare for it in a specific manner and arrange specific activities, even if those activities have a basis in Sharia. This is impermissible and is considered an objectionable innovation.
As for this scenario above, it is contrary to that. In this case, if a severe incident or a great calamity occurs, the reaction of an individual or a community is to turn to fasting, encouraging people to do so, and to implore, seek refuge, and earnestly pray to Allah after the fast. This is undoubtedly a commendable act of righteousness, which brings reward to those who guide others to it, and it is not considered to fall under the previously mentioned innovated form.
Is this practice found among the predecessors (Salaf)?
It is worth mentioning here that the general texts on this matter are sufficient to demonstrate the permissibility of this act, provided that the previous conditions are adhered to. However, for those who are not convinced of the permissibility of an act for which there are general texts, unless there is a narrated act from the Salaf—and even though the opinion of some that every general text not acted upon by the Salaf turns the act into an innovation is a false notion that nullifies the Sharia from its foundation—we say, suppose that this principle is correct, what would you do with the action of one of the leaders of the Mujahideen from the followers of the followers of the Companions?
Here is Asad ibn Abdullah ibn Yazid al-Bajali al-Qasri, who is the grandson of the Companion Yazid ibn Asad ibn Kurz, son of the Companion Asad ibn Kurz al-Qasri al-Bajali. He is also the brother of Khalid ibn Abdullah al-Qasri al-Bajali, the governor of Iraq and Khorasan, who is known for killing al-Ja’d ibn Dirham due to his heretical beliefs.
This Asad, who opened the lands of Khorasan and stood firm in the face of the Turkish wave led by their leader Khagan, after many battles and severe trials, reached the city of Balkh. Some people threatened him with defeat, so he “ordered the people to fast seeking Allah’s triumph for them”, as mentioned by al-Tabari in his Tārīkh. Allah granted them victory, Khagan was killed, and Islam was established in those regions. This occurred in the year 110 AH, under the leadership of his brother Khalid and under the banner of the Umayyads.
What Asad did here is a form of an absolute vow (Nadhr Mutlaq) and seeking closeness to Allah through good deeds (Tawassul), hoping for victory and support. It cannot be said that he innovated or went against the Sunnah.
Almighty Allah knows best.
Source: Joe Bradford
For more, see these fatwas:
Palestine: Is It the Jews’ Promised Land?