Archive for the ‘Ramadan’ Category

Difficulties with fasting: Al Azhar Fatwas and other resources

June 6, 2016

Bismillah.  Here are some relevant resources:

 

  1. The Association of School and College Leaders (ASCL) has worked with Islamic scholars, imams, chaplains and leaders to produce an information paper for schools and colleges over the observance of Ramadan during this summer’s exams.
  2. The Practice of Fasting in the Modern World – seminar abstracts from Al Mahdi Institute
  3. Al Azhar fatwa from 2010 on “Fasting in Countries where the Nights are Short [and the Days are Long]” – detailed jurisprudence, worth a read. Mentions the 18-hour example.
  4. Al Azhar Fatwa (2015): “Fasting For Those Working in Strenuous Jobs”
  5. Fatwa on breaking the fast during Ramadan for students revising for exams (see below for Arabic text)

    Source: http://www.elwatannews.com/news/details/36353, 09/08/2012

    Question: Is it permitted for the student to break his/her fast in Ramadan to be able to revise in preparation to take exams?

     Answer: Dr. Ali Goma, the Mufti of Egypt, replied:

    It is appropriate to distinguish between a student who can handle revising with some degree of hardship and one who cannot do so at all because of fasting. It is also appropriate to distinguish between students who finds someone to sponsor him and one who works to support himself and his dependants and whose working life, essential for him to support them, will be affected as a consequence of his failure in the exam.

    If student who is mature and responsible under Sharia is in a desperate and real need to revise during the days of Ramadan such that it will affect his and his dependants’ livelihood, and he knows that most probably – by any sign or experience – that his fasting will lead to his failure due to physical weakness or will impair his academic education which is necessary to generate his income and his essential expenditure or the livelihood of his dependants, in this case it permitted for him to break his fast. This is based on what Ibn ‘Abdin and other jurists stated where they allowed bakers and people with similar occupations of manual labour to break their fast.

    It is mandatory on these students in this case to make up the missed days, because of this necessity (darurah) or the need (hajah) that is effectively a case of necessity, as soon as this emergency situation comes to an end.  It should be noted that this fatwa is based on necessity (darurah), which is always evaluated in terms of its extent and degree. The necessity here is conditional upon (i) the student being forced to revise during Ramadan and it not being possible to postpone the exams.  It is again conditional upon (ii) the near-certainty on the part of the student that he will fail if he cannot study and (iii) upon the conviction that this failure will impair or deprive him from completing his education where he will not be able to find work except through it or he will not be able to provide for his and his family’s basic needs except by obtaining it (the education). If one of these conditions is not met, fasting becomes obligatory on him and it is not allowed for him to break the fast.

    Translation by Salah al-Ansari & Usama Hasan

    اسأل والمفتى يجيب.. هل يجوز للطالب أن يُفطر فى رمضان ليتقوَّى على المذاكرة فى أيام الامتحان؟

    هل يجوز للطالب أن يُفطر فى رمضان ليتقوَّى على المذاكرة فى أيام الامتحان؟ يقول الدكتور على جمعة مفتى الجمهورية: ينبغى أن يُفرّق هنا بين من يستطيع المذاكرة مع نوع من المشقة وبين من لا يمكنه المذاكرة أصلاً بسبب الصوم، وأن نفرق أيضاً بين مَن يجد عائلاً يعوله وينفق عليه وبين من ينفق هو على نفسه أو عياله بحيث إن رسوبه سيؤثر على حياته العملية التى لا بد له منها لكسب قوته وقوت عياله؛ فإذا احتاج الطالب المكلَّف شرعاً احتياجاً أكيداً يؤثر على معيشته أو معيشة من يعوله إلى المذاكرة فى نهار رمضان، وغلب على ظنه بأمارة أو تجربة أن صومه يُفضِى إلى رسوبه المستلزم لضعفه أو عجزه عن إكمال مسيرته التعليمية التى لا بد له منها لاكتساب معيشته ونفقته الأساسية أو نفقة عياله: فإنه فى هذه الحالة يباح له الفطر؛ أخذاً بما استظهره ابن عابدين وغيره من إباحة الفطر للخبّاز ونحوه من أرباب الحِرَف الشاقة، والواجب على هؤلاء الطلاب قضاء ما أفطروه بسبب هذه الضرورة أو الحاجة التى تُنَزَّل منزلتها فور زوال هذا الظرف الطارئ عنهم. ويجب التنبه إلى أنّ هذه الفتوى إنما هى فتوى ضرورة، والضرورة تقدر بقدرها، وأنها مشروطة بكون مذاكرة الطالب مضطرّا إليها فى شهر رمضان ولا يمكن تأجيلها، ثم هى مشروطة أيضاً بأنه يغلب على ظنه الرسوب إن لم يذاكر، وهى مشروطة ثالثاً بأن هذا الرسوب سيضعفه أو يحرمه من استكمال دراسته التى لا عمل له إلا بها، أو من توفير الاحتياجات التى لا قوام له أو لعياله إلا بها. فإن عُدِم شرط من هذه الشروط فالصوم واجب عليه ولا يجوز له الإفطار.

Fatwa concernant le jeûne du mois de Ramadan au cours de l’été en Angleterre et les latitudes élevées

June 3, 2016

Bismillah al-Rahman al-Rahim 

 

Fatwa concernant le jeûne du mois de Ramadan au cours de l’été en Angleterre

 

Un certain nombre de personnes m’ont questionné sur la durée excessive du jeune pendant les mois estivaux en Angleterre.

 

Parmi celles-ci figurent ceux qui se sont mis récemment au jeûne, ainsi les personnes dans la force de l’âge ou âgées qui désirent jeûner mais ne parviennent pas à supporter les trop longs jours.

 

La durée d’une journée en Angleterre est d’à peu près 17 heures, du lever au coucher de soleil.

 

Puisqu’il n’y a pas de consensus quant au lever du soleil, la durée varie entre 19 heures et 20H05.

 

Cette durée augmente au fur et à mesure que l’on progresse vers le nord, spécialement en Écosse et Irlande du nord.

a/ Par exemple, j’ai visité Dublin en Juin 2000 : les prières du soir au Centre Islamique de Dublin (Mosquée de Clonskeagh) avaient lieu à 22H30, suivies par les prières nocturnes à minuit et celles de l’aube à 02 heures. En partant du principe que l’aube est à 01h du matin, cela donne une période de jeune de 21H30, de l’aube au coucher de soleil.

b/ En revanche, j’ai visité Stockholm en décembre 99 : le lever de soleil était à 10H30 et le coucher à 15H30. En hiver, la période de jeune est de seulement 06 ou 07 heures (alors qu’elle est de 09 ou 10 heures dans le sud de l’Angleterre).

 

Afin de réduire la période de jeune, notez que certains des Sahaba (Compagnons du Prophète), dont Hudayfa bin al-Yaman et ses héritiers mangeaient jusqu’au lever du soleil ou juste avant. Tabari et Ibn Kathir mentionnent plusieurs récits rapportant ce fait sous Coran 2:187, bien que les 2 rejettent cette pratique basée sur une lecture trop littérale (ils vivaient dans des pays aux climats modérés). Ibn Hazm approuve cette pratique dans son Al-Muhalla.

 

Les juristes ont discuté de ce point de droit concernant les latitudes élevées (tout ce qui est supérieur à 45 degrés selon Mustapha ZARQA, soit à mi distance entre l’Équateur et les Pôles). Ainsi que le Sheikh Muhammad Abduh, Grand Mufti d’Égypte le mentionne dans le Tafsir al-Manar, ils mentionnent de façon classique deux possibilités afin d’avoir des périodes plus modérées:

 

a/ Suivre les périodes des pays de la Révélation (La Mecque et Médine), tout au long de l’année, la période de jeûne y étant de 12 à 15 heures de l’aube au coucher du soleil

b/ Suivre les périodes du “pays modéré” le plus proche.

 

Abduh ajoute : “Ces deux options sont toutes deux valides puisque c’est une question de jugement (itjihad) et qu’il n’y a aucun texte équivoque à ce sujet.”

 

Vous noterez que se référer aux périodes du “pays modéré le plus proche” est équivalent au fait de suivre les “périodes modérées” de votre propre pays, c’est à dire le printemps ou l’automne, pendant lesquelles jour et nuit sont de durées similaires.

 

Abduh n’est pas le seul à prendre pareille fatwa. Il se réfère à des juristes plus anciens  de plusieurs siècles. Après lui, sa fatwa a trouvé un écho chez Mustapha Zarqa, Ali Tantawi et Jad al-Haqq, parmi d’autres. Les textes et les discussions afférents à ces fatwas peuvent être trouvés sur Internet.

 

La fatwa ci-dessus implique de séparer le jeûne de la période aube/ coucher de soleil.

 

L’esprit du jeûne est clairement “du matin au soir” et se focalise sur les aspects intérieurs sans couper les cheveux en quatre quant aux aspects externes.

 

Le fameux passage du Coran sur le jeûne 2:183-7 commence et finit avec taqwa (la conscience de Dieu) et inclut ce passage d’une sagesse mémorable: “Dieu désire que cela soit facile pour vous et non pénible … que vous arriviez au terme, magnifiez Dieu de vous avoir guidé et remerciez-le”.

 

Ce verset est en fait la base de nombreux hadiths dont le propos est de faciliter la pratique religieuse suivant le principe classique Hanafi (atteindre le bien même en opposition avec le raisonnement analogique) en accord avec 39:17-18 (cf. la première page du Kitab al-Istihsan dans le Al-Mabsut de al-Saraksi ainsi que les précisions des juristes contemporains sur Taysir (sujet facilitant), composant de l’esprit Prophétique et principe de la sharia.

 

Dans des circonstances exceptionnelles, le Prophète (la Paix soit sur lui) comprenait que “matin” et “soir” étaient relatifs aux habitudes et cultures des gens.

 

Hadith: Safwan bin Mu’attal, qui, vierge, fut impliqué avec Aïsha, mère des croyants, dans les scandaleuses rumeurs qui firent trembler Médine postérieurement à l’expédition de Mustaliq, fini par se marier. Sa femme rendit visite au Prophète et reprocha trois choses à son mari (Le Prophète défendit celui-ci et pardonna concernant les trois reproches). Une de celles-ci était que celui-ci “ne se levait pas pour la prière de l’aube et ne priait qu’après le lever du soleil quand il se levait”. Quand le prophète le questionna à ce sujet, il lui répondit que sa tribu ne se levait traditionnellement qu’après le lever du soleil et non à l’aurore. La sage réponse du Prophète fut la suivante: “Dans ce cas, prie quand tu te réveilles” (Fa idha-stayqazta fa salli, une hadith censée dans le Sunan, considérée comme authentique par Albani dans son évaluation des hadiths de Mishkat al-Masabih).

 

Ainsi, par exemple, ceux qui travaillent de nuit, œuvrant de nuit et dormant la journée, devraient jeûner pendant la nuit, la nuit étant devenu le jour pour eux et inversement. Le Coran qui encourage le jeune pendant la journée déclare de la même façon que la nuit est réservée au sommeil et le jour au travail (exemple: 78:9-11).

 

Un sheikh Azhari me suggéra récemment que 12 heures de jeûne étaient suffisantes, cela étant fondé sur la durée moyenne d’une journée: Ceci est vrai pour une journée durant du lever au coucher du soleil, quel que soit l’endroit sur Terre. Si on utilise la durée aube-coucher du soleil, on a des périodes de jeune de 13-14 heures. Notez que cette approche implique de conserver un jeune de même durée, sans rapport avec la saison pendant laquelle tombe le ramadan. En hiver, le jeûne serait bien plus long que si on se conformait à la période aube-coucher du soleil et certain d’entre nous suivent cette approche. Ceci fait référence au “jeune continuel” (sawm al-wisal où le jeûne continue la nuit): le Prophète le pratiquait pendant plusieurs jours d’affilée mais ne l’autorisait pas à ses disciples, à moins que ceux-ci soient certains d’en être capables.

 

Je suis informé que les musulmans de Norvège utilisent une période de 14 heures pendant l’été.

 

Un cas à part devra être fait du jeûne de 16 heures, fondé sur le point de vue de l’Imam Ghazzali suivant lequel le maximum qu’une personne soit dormir pendant une nuit est un tiers de la journée et de la nuit, à savoir 08 heures.

 

Insister sur le fait que ceux qui sont incapables de compléter de longs jeûnes devraient les faire à un autre moment est équivalent à déplacer le Ramadan de l’été vers l’automne, l’hiver ou le printemps.

 

CONCLUSION / FATWA

 

Que toutes nos louanges soient adressées à Dieu, La Paix et les bénédictions soient sur les Messagers de Dieu.

 

1/ Ceux qui veulent se conformer à la période aube-coucher du soleil, soit des jeûnes de 18 à 21 heures et peuvent le faire sans risque sont libres de le faire.

2/ Ceux pour qui cela est insupportable ou qui sont d’avantage convaincus par une approche non littérale de “matin jusqu’au soir” que par une approche littérale “aube jusqu’au coucher de soleil” peuvent jeûner pendant 12 ou de façon préférable 14 à 16 heures, commençant à l’aube, lever du soleil ou même leur déjeuner matinal habituel (petit déjeuner!). Ces horaires modérés sont fondés sur des fatwas de juristes vieilles de plusieurs siècles pour des latitudes élevées.

3/ Quelle que soit la période pendant laquelle une personne jeûne, elle ne doit pas se sentir supérieure aux autres. L’esprit du ramadan et du jeûne incluent la conscience de l’existence de Dieu, la patience, la persévérance, la gratitude, la prière, la vénération, la charité, la générosité, l’humilité, la purification de soi, le développement personnel, le fait d’aider les autres, la pitié, la compassion, le pardon, le fait de baisser les yeux (de ne pas adresser de regards lubriques à d’autres et n’avoir dans le cœur que Dieu), et le souvenir et l’amour de Dieu.

 

Puisse Allah le seul et l’unique possesseur d’une infinité de beaux noms, bénir l’humanité pendant ce mois et nous couvrir de sa grâce.

 

Sheikh Dr. Usama Hasan (Londres, Grande Bretagne)

 

1er Ramadan 1435/ 29 juin 2014 (updaté 6ème Ramadan, 4 juillet)

 

Traduit par Maître Charles Emmanuel Herbière

 

aussi: http://oumma.com/220871/fatwa-ne-parviennent-a-jeuner-cours-de-l-ete-angleter

 

A FATWA ON ZAKAT AL-FITR AND FOOD BANKS IN THE UK

July 16, 2015

WITH THE NAME OF GOD, MOST GRACIOUS, MOST MERCIFUL

A FATWA ON ZAKAT AL-FITR (“FAST-BREAKING ALMS-GIVING” AT THE END OF RAMADAN) & FOOD BANKS IN THE UK

(Please click here for a PDF of this fatwa: Zakat al-Fitr and food banks)

All Praise be to God, Lord of the Worlds.  Peace and Blessings of God be upon His Noble Messengers.

  1. The “fast-breaking alms-giving” (zakat al-fitr or sadaqat al-fitr) is a confirmed Islamic tradition at the end of Ramadan, of donating food (in the form of staple foodstuffs) to poor people before Eid prayer in the morning of the day of Eid. The majority of jurists hold that zakat al-fitr is compulsory (fard), whilst a minority hold that it is a highly-recommended tradition (sunna); a small minority even argued that it was abrogated by the full obligation of zakat.
  2. Any charitable donation may be sent abroad. However, it is a basic Islamic principle, in common with other religions, that “Charity begins at home,” or as the Prophet Muhammad, peace be upon him, expressed it repeatedly, “Begin with your dependants.” (ibda’ bi man ta’ul, a sound hadith with several narrations)  Thus, it is recommended for Muslims in Britain to distribute their zakat al-fitr offerings locally.  Furthermore, God and His Prophets repeatedly recommend the rights of neighbours: regarding food, the Prophet Muhammad, peace be upon him, emphatically taught, “By God, they are not trustworthy believers: those who spend the night with stomachs full whilst their neighbours go hungry!”
  3. Zakat al-fitr is usually given as food items; the Hanafi jurists allowed the giving of cash, but this was with the intention that the poor recipients may use the cash to buy food or other essential items. Therefore, it remains an option to donate zakat al-fitr as either food items or cash.
  4. The amount of zakat al-fitr payable is, per wealthy Muslim head (adult or child), traditionally equal to one saa’ (approximately 3 litres in volume[1]) of the staple food item, or possibly half of one saa’ (approximately 1.5 litres) for more expensive foodstuffs.[2] One saa’ equates to the following approximate weight of common UK staple foods: rice 2.5kg, flour 2kg, pasta 1kg, porridge (porage) oats 1kg; by comparison, one sa’ of dates (not a UK staple food) weighs approximately 2kg.[3]
  5. The retail prices of the above items imply that UK zakat al-fitr is approximately £3-£5 per person. Some jurists recommend, to be safe, giving 3kg of staple food, which would be more than one saa’ in the vast majority of cases of staple food.
  6. Alternatively, the zakat al-fitr amount was traditionally understood to be the equivalent of food for one or two meals, each meal consisting of one or two mudds (one saa’ = four mudds). Since an average, filling meal costs roughly £2.50-5.00 in the UK currently, this approach gives us a similar answer, i.e. zakat al-fitr at £2.50-5.00 or £5-10.
  7. Traditionally, zakat al-fitr was mostly given to poor Muslims: most jurists held that poor people who were not Muslim were not eligible to receive zakat al-fitr, since both poverty and Islam were conditions for recipients. But Imam Abu Hanifa and others held that poor dhimmis (non-Muslim People of Scripture, protected by Muslim authorities) were eligible to receive it, since poverty was the only condition for recipients.
  8. Since the category of dhimmis was abolished by the Ottoman caliph in 1856 in favour of equal citizenship (muwatana) irrespective of faith or religion, and since Muslims comprise only 4-5% of the population of Britain where all citizens are equal, zakat al-fitr in the UK may simply go to poor people, irrespective of their religion, faith or belief (or lack thereof).
  9. With up to a million annual estimated uses of food banks by people in the UK to complement their situation of poverty, an obvious way for Muslims to distribute their zakat al-fitr locally is via their local food banks. Since the recipients do not have to be Muslim, based on the view of Imam Abu Hanifa, this should pose no problem religiously.  Food banks based in areas of the UK with Muslim-majority populations, or those run by mosques, are likely to have recipients who are mainly Muslim.
  10. Suggestions for the staple foodstuffs of people in the UK include, but are not limited to: bread, potatoes, rice, pasta, cereals, flour, couscous, etc. (Traditionally, zakat al-fitr has been given in solid staple foodstuffs, whereas for fidya and kaffara, bread was prominently given, accompanied by oil, fat, vinegar, meat, etc. – cf. Tafsir Ibn Kathir on Qur’an 5:89 & 5:95. Long-life milk and juice is in demand at UK foodbanks, and it is arguable that these liquids are also UK staple foods.)
  11. It is thus recommended for wealthy Muslims in the UK who wish to distribute their zakat al-fitr to do so either directly to needy families, else via their local food bank, else via cash to a local, national or international charity.
  12. May God accept and bless our worship during Ramadan, Eid and all year round, and guide us towards helping to eliminate poverty and unnecessary hunger.

(Sheikh Dr) Usama Hasan: London (UK), 29th Ramadan 1436 / 16th July 2015

APPENDIX: SOME BACKGROUND RESEARCH

 

  1. EXTRACTS FROM THE BOOK OF ZAKAT AL-FITR (“FAST-BREAKING ALMSGIVING”) by IBN RUSHD / AVERROES[4]

Its ruling: The majority of jurists hold that zakat al-fitr is compulsory (fard).

The ‘Iraqi jurists and some of the later Maliki ones hold that it is a recommended tradition (sunna).

Some said that it was abrogated by the obligation of zakat, based on the hadith of Qays bin Sa’d bin ‘Ubadah, who said, “The Messenger of God, may God bless him and grant him peace, used to order us to give it [zakat al-fitr] before the obligation of zakat was revealed.  When the verse of zakat was revealed, we were neither commanded to, nor forbidden from, giving it [zakat al-fitr], but we continue doing so.”[5]

 

When does zakat al-fitr become obligatory?

Abu Hanifa and Malik via Ibn al-Qasim: At dawn on the day of Eid al-Fitr.

Shafi’i and Malik via Ashhab: At sunset on the last day of Ramadan.

Thus, for a newborn baby between these two times, there is disagreement as to whether or not zakat al-fitr is due on his/her behalf.

 

Recipients

Poor Muslims may receive it, by consensus (ijma’).

As for poor dhimmis [protected non-Muslims], most of the jurists say that they may not receive it. Imam Abu Hanifa said that they may receive it. Some said that only monks amongst dhimmis may receive it.

 

 

  1. EXTRACT FROM FATH AL-BARI, IBN HAJAR AL-‘ASQALANI’S COMMENTARY ON SAHIH AL-BUKHARI, CHAPTERS ON SADAQAH AL-FITR, HADITHS NOS. 1503-1512 (translations of these hadiths widely available)

http://hadith.al-islam.com/Page.aspx?pageid=192&TOCID=965&BookID=33&PID=2783

Ja’far al-Firyabi narrated in his Kitab Sadaqat al-Fitr (Book of Fast-Breaking Almsgiving) that when Ibn ‘Abbas was the governor of Basra, he ordered the giving of zakat al-fitr: a saa’ of dates etc. or half a saa’ of wheat. When ‘Ali came and saw the cheap prices, he commanded that a saa’ measure be used for all foodstuffs, indicating that he considered the value of the food, whilst Abu Sa’id considered the volume of the food.

ويدل على أنهم لحظوا ذلك ما روى جعفر الفريابي في ” كتاب صدقة الفطر ” أنابن عباس لما كان أمير البصرة أمرهم بإخراج زكاة الفطر وبين لهم أنها صاع من تمر ، إلى أن قال : أو نصف صاع من بر . قال : فلما جاء علي ورأى رخص أسعارهم قال : اجعلوها صاعا من كل ، فدل على أنه كان ينظر إلى القيمة في ذلك ، ونظرأبو سعيد إلى الكيل كما سيأتي .

 

  1. ABOUT UK FOOD BANKS

In the UK, the Trussell Trust (http://www.trusselltrust.org/) runs a network of foodbanks, although there are many other independent foodbanks and collection points run by churches, mosques, synagogues, temples, community centres, etc.  Trussell can help community and faith organisations to begin a foodbank, and also have a partnership with Tesco, such that every Tesco store is potentially a foodbank collection point.  Many foodbanks distribute food parcels to the needy on one day each week.

Trussell’s recommended items for foodbanks, based on http://www.trusselltrust.org/resources/documents/foodbank/website-shopping-list.pdf and variations in printed leaflets from Trussell:

  • Milk (long-life/UHT or powdered)
  • Sugar
  • Fruit Juice (long-life or carton)
  • Soup / Hot Chocolate
  • Pasta Sauces
  • Sponge Pudding (tinned)
  • Cereals
  • Rice pudding / Custard
  • Tea Bags / Instant Coffee
  • Instant Mashed Potato
  • Rice / Pasta
  • Tinned Meat / Fish
  • Tinned Fruit, incl. tomatoes
  • Jam
  • Biscuits or Snack Bars
  1. APPROXIMATE WEIGHT (MASS) OF ONE SAA’ (THREE LITRES) OF VARIOUS FOODSTUFFS, THE RECOMMENDED AMOUNT OF ZAKAT AL-FITR TO BE GIVEN PER PERSON

This is based on simple measuring out and weighing using a measuring container and scales found in an average kitchen, by the author on the date of the fatwa. (This is a fun, instructive and educational activity for adults and children towards a religious, humanitarian objective.)

  • Rice 2.4kg
  • Flour (medium chapatti) 1.8kg
  • Dates (sticky Saudi ones) 2.1kg
  • Pasta (white fusilli) 1.0kg
  • Porridge / porage oats (Scott’s) 1.1kg
  • Corn Flakes (Kellogg’s) 480g
  • Crunchy Nut Corn Flakes (Kellogg’s) 600g
  • Cheerios (Nestle) 360g

 

  1. EXAMPLE OF DIY ZAKAT AL-FITR IN ACTION IN THE UK

On this date, the author and his wife are blessed with four children, so the following foodstuffs, all in 500g packets, were bought from a local supermarket and delivered to a local foodbank collection point, by the grace of God:

Rice 5kg

Pasta 3kg

Porridge oats 2.5kg

Total cost: £20, working out at just under £3.50 per head for a family of six

May Allah (God) accept and bless our Ramadan and Eid!

FOOTNOTES / REFERENCES

[1] Cf. http://www.bakkah.net/en/zakat-fitr-measurements-saa-three-litres-mudd.htm

[2] Cf. Sahih al-Bukhari, Book of Zakat, Chapters on Sadaqat al-Fitr, Hadiths nos. 1503-1512

[3] Note that 3 litres of water weigh exactly 3kg, so this implies that all these foods are less dense (“lighter”) than water. In fact, they are denser than water but the air trapped between the food particles means that 3 litres of food generally weighs less than 3 litres of water (3kg).

[4] Extracted from: Ibn Rushd al-Qurtubi al-Andalusi [Averroes], Bidayat al-Mujtahid [The Distinguished Jurist’s Primer], Dar al-Kutub al-‘Ilmiyyah, Beirut, 1418/1997, vol. 1, pp. 413-420; a full English translation of this work is available, by Prof. Imran Ahsan Khan Nyazee

[5] Nasa’i, Ibn Majah, Hakim & Bayhaqi

The coward of the caliphate

July 1, 2015

Bismillah al-Rahman al-Rahim [With the Name of God, All-Merciful, Most Merciful]

[MUSLIM TUNISIA – LOGO]

BREAKING NEWS: Tens of innocent holiday-makers, supporting the economy of Muslim Tunisia and the livelihoods of Tunisian Muslims, killed and injured in a cowardly attack in the city of Sousse in Muslim Tunisia

9 Ramadan 1436 [26 June 2015]

In a cowardly attack, which God facilitated Muslim members of the local security services to cut short and save many innocent lives, a coward of the so-called caliphate, the loser Abu Yahya, calling himself al-Qayrawani, as though he was steeped in prayer and learning at one of the world’s most ancient mosques and universities, although neither was the case, launched an inhuman attack upon Muslim-owned resorts where innocent, guest civilians were enjoying their summer holidays, supporting the economy of Muslim Tunisia and the livelihoods of Tunisian Muslims, and benefiting from traditional Muslim hospitality in the city of Sousse. Taking advantage of soft targets on the al-Qantawi beach: men, women and children, including families and the elderly, our deluded brother was unfortunately able to reach the Imperial Hotel. Rather than attempting to share the beautiful teachings of mercy, compassion and kindness of the Noble Qur’an and the Holy Prophet, a mercy to the worlds, Abu Yahya mercilessly killed nearly forty people aged 19 to 80 in cold blood and injured just as many, leaving little children psychologically and emotionally traumatised. Most of them were nationals of western democracies where millions of Muslims enjoy unparalleled freedom and prosperity as equal citizens, including the freedom to practise their faith and criticise their governments. This was a painful blow and a message dyed with blood to the 99% Muslim Tunisia and their civilised friends of all faiths and humanistic philosophies, from a small band of people devoid of true faith, understanding, compassion or humanity. Civilised people should seek God’s refuge and protection against more sad news in the coming days, by the permission of God, for in Muslim Tunisia, there are hate-filled, ruthless and raging madmen who do not sleep on the absurd grievances taught to them by their tours of qital [fighting for the sake of fighting, devoid of ethics and humanity] in Iraq, Syria, Libya and elsewhere. We ask God to accept the innocent victims amongst the ranks of the martyrs, and make from their blood a ray of light to illuminate the path of noble and courageous people everywhere. We ask God to envelop the innocent victims in His Mercy and Compassion, and to deal with their murderer with His Infinite Justice. [END]

The caption under the photo of Seifeddine Rezgui that is being circulated online reads, The coward of the so-called caliphate Abu Yahya (may God deal with him harshly), the loser who carried out the attack on Muslim Tunisia, murdering people from the same western nations that taught him to enjoy break-dancing and the football of Real Madrid

 

Make sense?  Now read the pathetic and monstrous original:

[ISLAMIC STATE TUNISIA – LOGO]

BREAKING NEWS: Tens of Crusader coalition nationals killed and injured in unique raid in the city of Sousse in Muslim Tunisia

9 Ramadan 1436 [26 June 2015]

In a unique raid, for which God facilitated the causes of success, a soldier of the Caliphate, the gallant knight Abu Yahya al-Qayrawani, launched an attack upon the filthy dens where prostitution, vice and disbelief in God are bred in the city of Sousse. In spite of the stringent security protecting these target dens on the al-Qantawi beach, our brother was able to reach the target in the Imperial Hotel. God enabled him to defy the infidels with a great defiance, killing nearly forty and injuring just as many. Most of them were nationals of states of the Crusader coalition that wages war on the state of the Caliphate. This was a painful blow and a message dyed with blood to the apostates in Tunisia and those behind them, their masters in the Crusader alliance. They should brace themselves for good news that will sadden them in the coming days, by the permission of God, for in Muslim Tunisia, there are gallant men who do not sleep on the grievances taught to them by their tours of jihad in Iraq, Syria, Libya and elsewhere. We ask God to accept our brother amongst the ranks of the martyrs, and make from his blood a ray of light to illuminate the path of monotheists everywhere. [END]

The caption under the photo of Seifeddine Rezgui that is being circulated online reads, The soldier of the Caliphate Abu Yahya al-Qayrawani (may God accept him), the knight who carried out the raid in Muslim Tunisia.

ISIL on Tunisia hotel attack 2015

 

Read both visions and narratives for the world, and make up your mind.  Choose the right one, and share it with others! As Muslims, including British Muslims, we need to challenge extremist and murderous rhetoric robustly whenever it appears, dismantling its arguments so that we do not leave a shred of doubt for impressionable people.  May God guide us to help heal humanity’s self-inflicted wounds, and not deepen them further.

Usama Hasan

London, 14 Ramadan 1436 / 1 July 2015

Fatwa on fasting in Ramadan during the UK summer

June 30, 2014

UPDATE 1st Ramadan 1436 / 18 June 2015: Bismillah al-Rahman al-Rahim

1. There seems to be unnecessary fuss and controversy about this scholarly and practical discussion: disagreement is not disunity; a healthy discussion is not “fitnah.” A reminder: this is not a new fatwa – it was issued by Sheikh Muhammad Abduh 100 years ago, and re-iterated by Sheikh Mustafa al-Zarqa’, a leading 20th-century jurist.  The fatwa also applies to most of Europe – see below.

2. A senior Hanafi UK mufti informed me recently that medieval Hanafi jurists gave a similar fatwa, after Muslims travelled to Northern Europe including Rus (Russia).  Ibn Fadlan (Hollywood’s “Thirteenth Warrior”) famously travelled to Scandinavia, so Muslims were aware of these issues going back centuries.

3. A junior UK mufti has recently claimed that previous fatwas only applied to places where sunrise and sunset do not occur, i.e. “lands of the midnight sun.” This is simply not true: Sheikh Zarqa’ explicitly stated that the fatwa applies to lands with a latitude higher than 45 degrees (which includes most of Europe and all of Canada, Alaska and some Northern US states – as a quick glance at a map will show; it only excludes Spain, Portugal, Southern France (roughly, Bordeaux or further south), Italy etc.), whilst the “lands of the midnight sun” begin at 66.5 degrees (in the Arctic and Antarctic Circles, during their respective summers).  This is because of the earth’s tilt of 23.5 degrees, first measured by the Abbasid astronomers at the Bayt al-Hikma (House of Wisdom) in Baghdad, 11-12 centuries ago: 23.5 degrees away from the Equator gives us the Tropics of Cancer and Capricorn; whilst 23.5 degrees away from the poles (90 – 23.5 = 66.5) gives us the Arctic and Antarctic Circles.

Have a happy and blessed Ramadan, with positive and pure thoughts, words and deeds!

ORIGINAL ARTICLE:

Bismillah.

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 during a midsummer 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 day length increases 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 (anything over 45 degrees, being halfway between the equator and poles, according to Mustafa Zarqa’.). 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 1435/ 2nd July 2014; 11th June 2015)

Download a 2-page PDF of this fatwa here: Fasting in the UK summer

Ramadan in the summer at high latitudes – by Sheikh Ahmad Kutty

April 15, 2014

Bismillah. An interesting fatwa published last Ramadan (July 2013). Parts of Ramadan will be in midsummer for the next few years, so this discussion will continue.

I’d add the following notes:

1) According to Ibn Kathir, in his Tafsir under 2:187, Tabari narrated from several Successors (Tabi’in) that fasting only becomes obligatory at sunrise. (In my view, this is based on, and a logical extension of, the difficulty of defining “dawn” precisely – when the sun appears, there is no argument!) Ibn Kathir adds that in his view, “No person of knowledge can remain stable on this view, since it contradicts the unequivocal text of the Qur’an.”

2) Does anyone have the text of Mustafa al-Zarqa’s fatwa cited below? As quoted, it says that fasting at high latitudes in the summer can follow clock timings from more temperate latitudes, ie to end fasting before local sunset.

U.H.

http://www.onislam.net/english/shariah/contemporary-issues/islamic-themes/453299-sunnah-and-determining-the-times-of-fajr-and-imsak.html

Determining the Times of Fajr and Imsak
By Sheikh Ahmad Kutty, Senior Lecturer, The Islamic Institute of Toronto

Conclusion

(Since the day hours are excessively long, such rigidity when determining imsak can be viewed as only dampening one’s spirit about fasting.)

In light of the above incontrovertible evidence, it should be rather easy for us to conclude that relying on astronomical dawn to determine the time of imsak is unwarranted, and that we cannot go wrong if we consider the nautical dawn, if not the civil dawn, as the starting time of imsak and beginning of fajr. Furthermore, there is no basis for compelling people to start the imsak way before fajr, for, as it has been clearly demonstrated, the companions were in the habit of standing up for fajr soon after finishing their suhur.

Furthermore, it has been clearly demonstrated from the Sunnah and the practices of the pious generations that the time of imsak and fajr is not determined by minutes, seconds, or degrees, but by sufficient latitude, ease, and flexibility. Hence, there is no compelling reason for us to insist on the astronomical definition of dawn.

Still another point to note: When we consider the above statements and reports carefully, it is clear that their approach to the issue unravels another fundamental principle of jurisprudence. This has been often phrased as “That which is certain cannot be removed by doubts.” When we apply this principle to the issue at hand, since the night precedes dawn, that is a certainty, as such, it cannot be ruled out until we can clearly determine that the dawn has arrived.

Closely allied with the above is the importance of taking into account our own times and circumstances. No one can doubt we are living at a time where Muslims are showing increasing complacency and are slipping away from the practice of Islam. Moreover, since the day hours are excessively long, such rigidity when determiningimsak can be viewed as only dampening one’s spirit about fasting.

We saw all of the above leniency and latitude as pointed out above were demonstrated in standard time zones like those of Makkah and Madinah. So one might legitimately ask: By applying a far more stricter rule in calculating the time of imsak, are we trying to prove to be more pious than the Prophet’s companions and successors, and end up causing greater and greater hardship for people, who reside in less than standard time zones?

In this regard, therefore, let us recognize that the juristic traditions in all of the acceptable schools of jurisprudence have taken into account the circumstances of people and countries, for they knew too well that Shari`ah is based on tangible maqasid (higher purposes) and masalih (benefits). They also understood that the function of an `alim (scholar) is to render ease where there is difficulty. Long ago, Imam Sufyan Ath-Thawri said, “A true scholar is one who finds (based on sound principles) an easier way for people, because as far as making things difficult is concerned, one need not have any knowledge to do that!”

It is perhaps pertinent to mention here that, according to one of the great jurists of the Hanafi school of the twentieth century, the late Shaikh Mustafa Az-Zarqa, Muslims living in time zones where daylight hours are unusually long may base their times for imsak and iftar on the regular timetables followed in Makkah and Madinah.

If this is the inference of an eminent Hanafi jurist, coming as he is from a long lineage of authentic representatives of the Hanafi school, how can we be faulted for going by a time-table which calculates the Fajr in a slightly flexible manner?

As a final word, it would be wise to remind ourselves of the dire warning of the Prophet (peace and blessings be upon him), “There are among you those who simply drive people away from Islam.” (Bukhari and Muslim).

I pray to Allah to guide us to the straight path, make us instruments of guidance and gather us all under the banner of the seal of prophets and messengers.

Usama Hasan, https://unity1.wordpress.com

On children fasting Ramadan in UK primary and secondary schools

July 31, 2013

Bismillah. A couple of weeks ago, a UK primary school asked me for advice. They had allowed Year 5-6 pupils (aged 9-11) to fast during Ramadan, but not anyone younger. This policy was agreed after input from local mosque leaders and the school’s Muslim governors.  However, a Year 4 child (aged 8-9) fasted the 18 hours every day and his parents insisted that he continue, even though his performance was affected negatively in the afternoons (the school admitted that this effect was no more than that on the Year 5-6 pupils). The school threatened to refer the family to social services, who could have taken the child away from parents and into care.  The parents felt their religious wishes were most important; the school held that their duty of care towards the children’s health and wellbeing was the top priority.

The advice I gave, in my personal capacity, is below, but this may be something to prepare for by next year, when nearly all of Ramadan will be in term-time and the fasts will be even longer. (This year, about half the month was during term-time.)  We have a year for proper consultation between UK schools and the Muslim parents and governors associated with them – perhaps the points below may be used as a basis for discussion.

NB 1)The primary school in question indicated that it might be easiest for them to ban fasting altogether for the next few years, as Ramadan moves through midsummer.

NB 2) Some UK mosque timetables were operating a 20-hour fast this year, others had 18 hours – the average length of the fast will increase for the next 3 years.

Anecdote: about 30 years ago, with Ramadan around midsummer in the UK, I kept my first and only full fast whilst at school, aged 11 and in the equivalent of Year 6 primary.  I was sick after iftar.  Like my brothers and many children of my generation, I began fasting the full month of Ramadan aged around 14-15, when the fasts were a little shorter.  My two sisters began the full fasting aged a couple of years younger, due to the prevalent traditional view mentioned in 2(a) below.

ISLAMIC RULES FOR CHILDREN FASTING IN UK PRIMARY & SECONDARY SCHOOLS

1. In Islamic law, children are not required to fast during Ramadan: they are only required to fast when they become adults.

2. a) The age of adulthood is disputed: some traditional views look at only biological factors, i.e. puberty. This usually equates to 12-15 years old for boys and 9-15 years old for girls (depending on when their periods start).

b) The stronger traditional view is that emotional and intellectual maturity is also required for adulthood, ie 15-20 years old for both sexes. [This view is found in all four of the main Sunni schools of law – cf. Sheikh Wahba Zuhayli’s Al-Fiqh al-Islami wa adillatuhu (Islamic Jurisprudence and its Evidential Bases); the age of 18 or 19 was often mentioned classically as true adulthood.]

3. In Islamic tradition, children are often encouraged to fast, even though it is not a legal requirement, in order to prepare them for adulthood. The situation here is analogous to that of prayer (5 times a day), which is also expected of adults. For prayer, the ages of 7-10 are traditionally when they begin. Hence, many parents introduce their children to fasting at a similar age.

4. In Islamic law, the health of an individual is the first priority after their faith. This is why adults are exempt from fasting if they are sick or face other hardships that make fasting too difficult, eg travelling or unduly laborious or safety-critical work, e.g. medical surgeons or airline pilots.

5. In Islamic law, the decisions of relevant authorities in disputed matters are upheld and respected, eg court judgments or school policy.

6. Hence, if a school has a policy on fasting in the best interest of children, with input from Muslim parents, governors and leaders, parents are obliged by Islamic law to abide by that policy, even if it goes against their wishes.

7. Violation of such a policy by parents would entail going against their religion in two ways:

(i) by breaking their agreement with the school to abide by its policy and rules; and

(ii) by mistreating their child, since the school policy and Islamic law have the same purpose, ie to safeguard the health and education of the child.

8. a) Since social services have the same aim as Islamic law also, ie to safeguard children, a school’s referral to them would also be in accordance with Islam.

b) Such a step is not ideal, of course, because of the status and importance of parents and the parent-child relationship in both Islam and UK society, and all attempts should be made to reach agreement such that a referral is not necessary.

Sheikh Dr. Usama Hasan – London, July 2013 (Ramadan 1434)

SACRED TIME – THE NIGHT OF MAJESTY – LAYLAT AL-QADR

July 31, 2013

Bismillah

SACRED TIME – THE NIGHT OF MAJESTY

Laylat al-Qadr is a special night mentioned in the Qur’an, with a whole chapter devoted to it. The name means, “The Night of: Power, Destiny, Decree, Predestination, Fate, Majesty, Honour, Glory, Value.” It is the greatest night of the Islamic year.  The short Qur’anic chapter (no. 97) reads as follows:

Truly, We have sent it down in the Night of Majesty. 

And what will tell you what is the Night of Majesty? 

The Night of Majesty is better than a thousand months! 

The angels and the Spirit descend in it, by the permission of their Lord, along with every command. 

Peace! … It is, until the rise of Dawn.

The Night of Majesty is thus a night of intense spirituality and peace: The Prophet Muhammad, peace be upon him, taught, “Whoever stands in prayer during The Night of Majesty, motivated by faith and seeking reward from God, their past and future sins will be forgiven.” [Bukhari & Muslim have “past sins”; other authentic hadiths add “and future sins”]

“It” in the first verse is masculine, and refers to the Qur’an but generates a sense of awe for it by not naming it.  The previous surah is precisely “Recite!” (Iqra’, no. 96), so the openings of these two surahs correspond.  “It” in the last verse is feminine, and refers to the night.

The Prophet, peace be upon him, once spent the entire month of Ramadan in I’tikaf (retreat or seclusion in the mosque) in order to find this night.  Traditionally, this night is said to fall on one of the odd nights during the last ten of Ramadan, i.e. the 21st, 23rd, 25th, 27th or 29th nights.  Ibn Hazm argued that the last 10 ten nights depend on whether Ramadan has 29 or 30 days, something not usually known in advance: if Ramadan has 29 days, then the odd nights of the last 10 are the 20th, 22nd, 24th, 26th and 28th, so one should seek for it throughout the last ten nights, not just the odd ones. The commentators further disagree as to whether this special night is on a fixed date every year, or whether it changes from year to year.  The most popular traditional date for the night is the 27th – it is said that the Qur’an indicates this because the 27th word in the above surah is hiya (“It”), referring to the night itself.  Other views are that it occurs on the first or last night of Ramadan, or the 17th or 19th.  Some authorities (eg Ibn Mas’ud) insisted that it may fall on any night of the year. [cf. Tafsir Ibn Kathir for all these views]

But what does it mean to say that it is “better than a thousand months!”?  Traditional commentators often point that, taken literally, this equates to 83 years 4 months, a longer-than-average human lifetime.  Thus, this night’s worship is better than a lifetime of devotion. 

Other commentators, say that the phrase “a thousand months” is metaphorical; it is a bit like saying in English, “It is better than a million years!”  Eg Imam Qurtubi says that it means “better than all of time” (khayrun min al-dahri kullihi).  In other words, it is “better than forever” or “better than eternity” – the Night of Majesty is a search for eternity, for timelessness, for the connection with God that transcends all space and time.  No wonder, then, that this precious night is associated with the angels, with the Cosmic Spirit that permeates all of creation and with the outer and inner peace that we all crave and seek.

 

A Prayer

Ayesha, the Prophet’s honoured wife, asked him what prayer to say on this night.  He taught her the following words, that have been repeated billions of times by Muslims since, all of whom who learnt it via the Prophet’s wife from him:

Allahumma innaka ‘afuwwun tuhibbu l-‘afwa fa’fu ‘anni

“Dear God, truly: You are Forgiving; You love Forgiveness: so please Forgive me!”

 

Poetry – William Blake, Auguries of Innocence

To see a world in a grain of sand

And a heaven in a wild flower.

Hold Infinity in the palm of your hand

And Eternity in an hour.

 

Poetry – Auguries of Innocence Ramadanified

To break your fast with a wholesome date

And recite noble verses of Light.

Seek Infinity in your unfolding Fate

And Eternity in one Night!

Usama Hasan, with apologies to William Blake

When is Eid al-Fitr? 1433 / 2012

August 15, 2012

Bismillah.  *Sunday 19th August 2012 is a sensible date for Eid al-Fitr 1433 for the whole world.*

Please refer to the Moonwatch data (http://astro.ukho.gov.uk/moonwatch/nextnewmoon.html), that shows:

Friday 17/8: Conjunction and astronomical new moon around 15.54 UT (GMT) – no crescent moon is visible anywhere on earth that night, except possibly in the Southern Pacific, very close to the solar date-line.

Saturday 18/8: The crescent moon is visible throughout the Southern Hemisphere, plus a few places north of the Equator, but not in Asia, the Middle East, North Africa or Europe.

Sunday 19/8: The crescent moon is easily visible throughout the whole world, including the UK.

Hence:

Sunday 19th August 2012 is a sensible date for Eid al-Fitr 1433 for the whole world: there is expected to be a high degree of agreement on this, as has happened in previous years.  (Those who began Ramadan on Fri/Sat 20/21 July will complete 30/29 days of fasting and celebrate Eid together.)

For those following local sightings, Monday 20th August 2012 would be Eid al-Fitr 1433 in the UK.

May Allah bless us all during the remainder of Ramadan and on the glorious day of Eid al-Fitr (the Festival of Breaking the Fast).

Dr. Usama Hasan,

Senior Researcher in Islamic Studies at Quilliam & Fellow of the Royal Astronomical Society

15th August 2012 / 26th Ramadan 1433

About the Ramadan start date this year 1433/2012

August 15, 2012

Bismillah.  This is what happened:

Saudi claimed to have seen the moon on Thursday 19/7 and began Ramadan on Friday 20/7; many other countries followed suit.  However, we know definitely that such a sighting was impossible, for at least two reasons:

(i) from precise astronomical calculations (www.crescentmoonwatch.org )

(ii) had it been genuine, there would have been an easier sighting from the Southern US and Central America on the same date, which there wasn’t.  Refer to Ibn Taymiyyah’s fatwa on moonsighting (elsewhere on this blog), as well as Sheikh Afif al-Akiti’s detailed treatise on the subject.

However, the ECFR (www.e-cfr.org ) had already announced that Ramadan would begin on Friday 20/7, due to the expected visibility of the crescent moon from South America on 19/7.  The ECFR mentioned Santiago (Chile) in its declaration.  Note that the ECFR’s declaration implied that they agreed that moonsighting was impossible in Saudi on that date, but ruled that the Chile sighting was enough for the whole world, even if it occurred many hours after local sunset elsewhere: e.g. the ECFR method required Australia to begin Ramadan on 20/7, even though they are about 12 hours ahead of Chile. 

Note also that this ECFR method is consistent, and is a possible approach to determining Arabian/Islamic lunar dates worldwide, using the solar date-line as an effective lunar date-line.  If people agree to use this method, it is a possible solution to the moonsighting problem, although we will need to check that it gives a reasonable pattern of 29/30-day months.

Amongst Sunni Muslims, there were three start dates:

(i) Friday 20/7 – those following the impossible Saudi sighting or the plausible ECFR method

(ii) Saturday 21/7 – those following the easier sightings around most of the world on the next day

(iii) Sunday 22/7 – for northern latitudes such as the UK, those following a local sighting.

Amongst Shia Muslims, the same three start dates were observed, based on people following the fatwa of their authority (marja’), whether Fadlallah, Khoei or Sistani respectively.