Abstract
In the absence of clear-cut guidance from the primary sources of the shari’a, how do Muslim scholars derive a workable religious praxis in changing circumstances and which authorities do they invoke in the process? This article explores possible answers to these questions by conducting a detailed analysis of a debate between two groups of Deobandi scholars in Britain over establishing the correct time for the commencement of morning (Fajr) and the onset of fasting for Ramadan. I argue that besides the primary sources, these Deobandi scholars invoke alternate forms of extra-scriptural authority such as the weight of precedence deriving from the akabir (elders) of the Deobandi tradition, as also their reliance on modern scientific knowledge. The article highlights the complex interplay of factors which determines the way that Muslims in Britain negotiate the practice of their religion in new sociocultural milieu and the way they attempt to incorporate these changes within the parameters of an established religious discourse.
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Notes
http://spa.qibla.com/issue_view.asp?HD=1&ID=17034&CATE=239 (last accessed 18 Jul 13). This is a question asked by a lay Muslim on a website that provides Islamic answers.
It should be noted that controversy between the two groups is not only confined to the starting of the Fajr prayer but extends into other issues such as the correct starting time of the Isha prayer or the observation of the moon for ascertaining the start of the month of Ramadan and eid. Any one of these controversies could have been chosen to demonstrate the point being made in this article. However, the controversy surrounding the starting of the Fajr prayer was chosen purposely as it is the least complicated of the issues.
http://www.hizbululama.org.uk/ (last accessed 1 Oct 2013), http://www.wifaqululama.co.uk/ (last accessed 1 Oct 2013).
However, Qiyas is more of a method for deriving rulings based on syllogism rather than a source of the shari’a.
This is only in the Hanafi school. According to the other schools of law, Asr prayer time begins when the shadow of all things are one time its length.
He presumably means his mosque or Muslims from Glasgow.
http://www.ast.cam.ac.uk/public/ask/2445 (last accessed 14 Nov 2013).
The sources are not clear who these scholars are or what Islamic movements they are from. It could be said that since the author of the source of this information is a Deobandi, he may be referring to Deobandi scholars.
https://www.ukho.gov.uk/HMNAO/HMNAODocs/AIS/ais007.pdf (last accessed 1 Aug 2013).
It is interesting to note that the advice given to a Muslim questioner by the Cambridge University Institute of Astronomy is to opt for the nautical dawn option (see footnote 7).
http://www.ast.cam.ac.uk/public/ask/2445 (last accessed 14 Nov 2013).
I will comment on this meeting further on in the article.
http://www.sunniforum.com/forum/archive/index.php/t-110814.html (last accessed 1 Nov 2013).
http://archive.eastlondonmosque.org.uk/unified (last accessed 1 Nov 2013).
http://www.deoband.org/2013/01/general/principles-of-fiqh/issuing-fatwa-on-the-ruling-of-another-madhhab/ (see section on ‘Is it a Condition that the Qadi be Aware of the Disagreement?’; last accessed Oct 2013). The following fatwa shows the position of Deobandi scholars with regards to women praying in the mosque and the attempt of one mufti to reconcile this view with the realities of modern society. http://www.daruliftaa.com/node/6128?txt_QuestionID= (last accessed Oct 2013).
An Urdu word for honourable.
Abbreviation for rahmatullahi alayhi used for pious predecessors. It means ‘May God have mercy on him’.
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Acknowledgments
A shorter draft of this paper was presented at the Exeter University Shari’a Project conference in April 2013. I would like to thank my colleague Dr. Robert Lang from the School of Astrophysics at Cardiff University for helping me to better understand some complicated scientific information. I would also like to extend my gratitude to my colleagues Professor Sophie Gilliat-Ray and Professor David Waines and to my student Riyaz Timol (PhD candidate at Cardiff University) for reading drafts of this article and for their valuable suggestions.
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From the outset, an explanation of the somewhat unusual title is in order. This article is not about whether it can be proven theologically that the British weather is Islamic or anti-Islamic, although in theological terms, all aspects of nature are seen as being Muslim, i.e. submitting to the will of God. The article is about the challenges that Muslims face with regards to ascertaining prayer times in Britain due to adverse weather conditions. The idea for the title first came to me in a discussion with a group of scholars (ulama) regarding the topic of multiculturalism and how to integrate into mainstream British society whilst remaining loyal to the teachings of Islam. One of the participants in the discussion joked that despite the pressure to integrate and assimilate into the ‘British lifestyle’, it seems that Muslims will face many hindrance in doing so, not the least from the forces of nature in the UK. His point was that the very presence of Muslims in the UK creates many religious and theological challenges for them.
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Ali, M. Is the British weather anti-Islamic? Prayer times, the ulama and application of the shari’a. Cont Islam 9, 171–187 (2015). https://doi.org/10.1007/s11562-014-0318-7
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DOI: https://doi.org/10.1007/s11562-014-0318-7