22/09/2014 Leave a comment
31/08/2014 Leave a comment
WITH THE NAME OF GOD, MOST GRACIOUS, MOST MERCIFUL
FATWA ON THE SO-CALLED “ISLAMIC STATE”
(FORMERLY “ISLAMIC STATE IN IRAQ & SYRIA”)
Praise be to Allah, Lord of the Worlds. Peace and blessings be upon His final messenger Muhammad.
Due to recent events in the Middle East and their impact on some people in Britain, we as imams and scholars based in the UK, would like to issue the following clarifications in the form of a fatwa:
1. There is no doubt that President Assad’s regime in Syria is oppressive, unjust and brutal, and has committed numerous atrocities against its own people.
2. The same is true of the so-called “Islamic State” (IS) or self-styled “Caliphate,” formerly known as “The Islamic State in Iraq and Syria”: it is an oppressive and tyrannical group.
3. By murdering prisoners of war, journalists and civilians, including mosque imams who
refused to endorse their campaign, and by enslaving the women and children of their
opponents, ISIS has violated international agreements such as the Geneva Conventions and conventions on slavery that everyone, including Muslims, have signed up to. God says in the Qur’an, “Believers, fulfil your covenants!” (5:1)
4. The IS persecution and massacres of Shia Muslims, Christians and Yazidis is abhorrent and opposed to Islamic teachings and the Islamic tolerance displayed by great empires such as the Mughals and Ottomans.
5. Based on all of the above: IS is a heretical, extremist organisation and it is religiously prohibited (haram) to support or join it; furthermore, it is an obligation on British Muslims to actively oppose its poisonous ideology, especially when this is promoted within Britain.
6. British and other EU citizens are bound by their duties to their home countries according to Islamic theology and jurisprudence: it is therefore prohibited ( haram) to travel to fight with any side in Syria, including non-state actors, since this is forbidden by laws in EU countries.
7. It is a moral obligation upon British Muslims to help the Syrian and Iraqi people without betraying their own societies: “If they ask for your help in religion, you must help, except against a people with whom you have a treaty.” (Qur’an 8:72)
Sheikh Mohammad Shahid Raza OBE
Executive Secretary, Muslim Law (Shariah) Council of UK. Head Imam, Leicester Central Mosque.
Sheikh Qamaruzzaman Azmi
Secretary General, World Islamic Mission. Head Imam, Manchester Central Mosque.
Sheikh Paul Salahuddin Armstrong
Co-Director, The Association of British Muslims.
Sheikh Dr Qari Mohammad Asim MBE
Head Imam, Makkah Masjid, Leeds.
Sheikh Dr Usama Hasan
Author, ISIS Fatwa. Former Imam, Masjid Al-Tawhid Mosque, Leyton. Head Theologian, Quilliam Foundation.
Mufti Abu Layth
Founder, The Islamic Council, UK.
02/08/2014 Leave a comment
I had the good fortune to experience an amazing airshow after Jumu’ah prayers at the Living Islam festival on 1. August, 2014, at the Lincolnshire Showground. Here are a couple of short videos I took with my phone.
More daring aerial acrobatics…
26/07/2014 1 Comment
In the UK if you started fasting on 30 June, Eid al Fitr should be on Wednesday, 30 July. If you started on the 29 June, Eid will be on Tuesday, 29 July. People in the Americas might be celebrating Eid as early as Monday, if they started fasting on the 27 June.
As for reports of the moon’s sighting before then, no need to over react! :)
03/07/2014 1 Comment
There is no god but God, Muhammad is the messenger of God.
FATWA (RULING) ON FASTING IN RAMADAN IN THE UNITED KINGDOM DURING SUMMER
1. A number of people have asked me since last year about the excessive length of fasting during UK summer months.
2. This has included those new to the practice of fasting, elderly and middle-aged people, who wish to fast but simply cannot manage the very long days. Since last year, I’ve heard reports of such people in hospital, as well as of children falling seriously ill, due to fasting more than 18 hours per day.
3. The day length in London this year during Ramadan is almost 17 hours *sunrise-sunset*. Since there is no agreed beginning of dawn, the dawn-sunset timings vary from 19 to 20.5 hours.
4. The timings increase as we go further north, especially in Scotland and Northern Ireland.
a) E.g. I visited Dublin in June 2000: sunset prayers at the Dublin Islamic Centre (Clonskeagh Mosque) were held at 10.30pm, followed by night prayers at 12am and dawn prayers at 2am. Assuming dawn at 1am, this gives a 21.5-hour dawn-sunset fast.
b) On the other hand, I visited Stockholm in December 1999: sunrise was at 10.30am and sunset at 3.30pm. In winter there, the dawn-sunset fast is barely 6-7 hours, whereas it is 9-10 hours in the southern UK.
5. To reduce the fasting length, note that some of the Sahaba (Prophet’s Companions), including Hudhayfa bin al-Yaman, and Successors ate until sunrise or just before. Tabari and Ibn Kathir mention numerous narrations proving this under Qur’an 2:187, although both of them reject the practice based on a literalist reading of the verse (they lived in moderate climes). Ibn Hazm also approves the practice in his Al-Muhalla.
6. The jurists have discussed this matter for high latitudes. As Sheikh Muhammad Abduh, Grand Mufti of Egypt, mentions in Tafsir al-Manar, classically they mentioned two possibilities to follow more moderate timings:
a) follow timings of the lands of revelation, viz. Mecca and Medina (Hijaz) – throughout the year, the dawn-sunset fast here is 12-15 hours
b) follow timings of the nearest “moderate land”
Abduh adds, “Both of these are valid, since it is a matter of judgment (ijtihad), and there is no unequivocal text (nass) about it.”
7. Note that following timings of the nearest “moderate land” is similar to following timings of the nearest “moderate time” in your own land, e.g. spring or autumn timings, when the days and nights are approximately of equal length.
8. Abduh is not alone in the above fatwa: he is quoting from centuries of earlier jurists. After him, his fatwa has been echoed by Muhammad Hamidullah, Mustafa Zarqa, Sayyid Tantawi, Jad al-Haqq, and Ali Gomaa amongst others. Texts and discussions of these fatwas may be found on the internet, e.g. see: http://alrukn.com/long-fasts-fiqh/
9. The above fatwa implies partially decoupling fasting from dawn/sunset.
10. The spirit of fasting is clearly “from morning until evening” and to focus on its inner aspects, without hair-splitting about external matters.
11. The famous Qur’anic passage about fasting 2:183-7 begins and ends with taqwa (God-consciousness), and includes the memorable wisdom, “God wishes ease for you, not hardship … that you complete the course, magnify God for guiding you, and that you give thanks.”
This verse is in fact the basis of the numerous hadiths about making matters in religion relatively easy and not difficult, of the classical Hanafi principle of istihsan (attaining goodness, even if opposed to analogical reasoning) along with 39:17-18, cf. the first page of Kitab al-Istihsan in Al-Mabsut of al-Sarakhsi, and of contemporary jurists’ emphasis on taysir (easing matters), part of the Prophetic spirit and one of the principles of jurisprudence.
12. In exceptional circumstances, the Prophet (peace be upon him) understood that “morning” and “evening” were relative to people’s habits and culture.
Hadith: Safwan bin Mu’attal, who as a virgin was caught up with Aisha, Mother of the Believers, in the scandalous rumours that rocked Medina after the Mustaliq expedition, eventually got married. His wife once came to the Prophet and complained about her husband on three counts. (The Prophet defended and made excuses for him regarding all three matters.) One of these was that “he does not get up for the dawn prayer, and only offers it after sunrise when he rises.” When the Prophet asked him about this, he replied that his people or tribe customarily rose after sunrise, and not at the crack of dawn. The Prophet’s wise answer was, “In that case, pray when you wake up.” (Fa idha-stayqazta fa salli, a sound hadith in the Sunan, rated as authentic by Albani in his evaluation of the hadiths of Mishkat al-Masabih.)
Thus, for example, those who work night-shifts, working throughout the night and sleeping during the day, should fast during the night. This is because night has become day for them and vice-versa. The Qur’an that encourages fasting during the day also states that night is for sleep whilst the day is for work (e.g. 78:9-11).
13. An Azhari sheikh recently suggested to me that 12 hours’ fasting was sufficient, based on the average length of a day over a whole year: this is true of the sunrise-sunset day, for every place on earth. If we use dawn-sunset instead, we get 13-14 hours’ fasting. Note that this approach implies keeping a similar-length fast irrespective of the season in which Ramadan falls: in the winter, fasting would be much longer than the dawn-sunset timing, and some of us do follow that approach. This has an element of “continuous fasting” (sawm al-wisal, where fasting continues by night) about it: the Prophet practiced this regularly for several days at a time, but disallowed it for his followers, unless they were sure they could manage it.
14. I am reliably informed that Muslims in Norway use a 14-hour fasting timetable in the summer.
15. A case may be made for 16-hour fasts, based on Imam Ghazzali’s view that the maximum a person should sleep at night is a third of the day and night, i.e. 8 hours.
16. Insisting that those unable to complete long fasts should make them up at another time is practically equivalent to moving Ramadan out of the summer and into the seasons of autumn, winter or spring.
CONCLUSION / FATWA
All Praise belongs to God. Peace and Blessings be upon the Messengers of God.
1. Those who wish to follow dawn-sunset timings of 18-21 hour fasts and can do so safely, are free to do so.
2. Those who find this genuinely unbearable, or are convinced of the non-literalist approach of “morning to evening” rather than the literalist “dawn to sunset”, may wish to fast for 12 or preferably 14-16 hours, beginning from dawn, sunrise or even their usual morning meal (breakfast!). Such moderate timings are based on the fatwas of jurists over many centuries for high latitudes.
3. Whatever length a person fasts, they should not feel superior to others. The spirit of Ramadan and fasting includes God-consciousness, patience, perseverance, gratitude, prayer, worship, charity, generosity, humility, self-purification, self-development, helping others, mercy, compassion, forgiveness, lowering the gaze (of the eyes from lustful glances and of the heart from other than God) and the remembrance and love of God.
May Allah, the One and Unique having Infinite Beautiful Names, bless all of humanity during this month, and shower upon us its internal and external grace.
Sheikh Dr. Usama Hasan (London, UK)
1st Ramadan 1435 / 29th June 2014 (updated: 4th Ramadan / 2ndJuly)