Sehri and Fajr at 18 degrees: Position of Aala Hazrat Imam Ahmad Raza Khan

Point here was not about khamr and non-khamr alcohol (since that didn't feature in his reply). Is a volatile base, however najis (assuming it's so), in low quantity permissible? I frequently see in salafi/deobandi fatwas that if any alcohol or animal base product is in low quantity (variously interpreted as < 1% etc.), then it is permissible to use or eat.

 

Please inform edit mod [aqdas] him of what you know about khamr and its types, as well as those things which are not khamr with respect to their purity.

 

Some more research:

✅ DR ASIM's FINDINGS & RECOMMENDATIONS MOVING FROM CAUTIONARY STRATAGEMS TO ACTUAL OBSERVATIONS UTILISING THE HANAFI PRINCIPLES ON INTISHAR AL FAJR.

In response to the oft-cited rationale for an 18° suhur time – juristic precaution to ensure validity of worship – I would argue that despite affirming the general validity of this principle, in the specific case of imsak, it contravenes the direct Prophetic instruction and practice of the Salaf, which is to delay suhur [5.1.1]. In such a case, the legal principle, ‘there is no latitude for ijtihad in the presence of a specific text’ (La masagha li’l-ijtihad ‘inda mawrid al-nass) would take precedence.

Further, if one were to apply the former (18°) principle strictly, the time of imsak should actually be set to 19°, as this encompasses the majority of classical astronomical positions [6.4]. On the face of it, this might seem like the best option. It does not take into consideration, however, two important considerations. Firstly, the higher the angle utilised for al-subh al-sadiq, the more locations will be affected by the absence of a definitive entry of dawn for longer periods of time [5.4.6.2].

Secondly, the specific question of taqdir for the onset of the fast is the least discussed – hence least juristically developed – legal issues relating to persistent twilight [5.4.7]. Rather than being able to rely on the ijtihad of the great luminaries of the past, therefore, the modern scholar is largely left to ‘fend for himself’ on the question.

The combination of scanty legal discussion and increased frequency and duration of the issue – not to mention the presence of a profusion of modern observations to the contrary – should all mitigate against the seemingly- intuitive decision to act ‘with precaution.’ I would argue that, in reality, both juristic precaution (here in terms of avoiding the necessity to make unnecessary ijtihad) and adherence to the Sunna lie in abandoning the 18° position in favour of the observational evidence.

Given all of the above, and on the basis of nearly 40 good quality observations of early dawn across four years, my recommendation would be to set the time of al-subh al-sadiq at 14.5° for suhur for the majority of the year, and to perform fajr about 10 minutes later (which would amount to around 13.5°).

For the summer period (May-July), however, I would advise adopting 12.5° for al-subh al-sadiq as relates to both fajr and the fast. In extreme northerly areas (above 54.5°N) where even intishar at 12.5° does not enter, I would advise utilising one of the methods of taqdir described further on to set a time for fajr as is done for isha.

I would strongly contend that this approach is deeply faithful to scripture, sufficiently rigorous in madhab-law, scientifically defensible, easy to determine and apply, largely congruent with modern observations, and accommodating of people’s needs without excessive laxity.

All this is pending further investigation; it remains to be seen whether the finding predicted by the science and apparently indicated by the Openfajr camera study – a predictable and regular seasonal variation of the angular solar depression on the basis of gradient of solar ascent – is borne out by further examination and investigation.

⭕ Above is taken from Ch8: conclusions (briefly stated in the executive summary in Ch2:

Chapter 8 concludes the work with a summary of the major issues relating to prayer times and fasting at high latitudes and a discussion of recommendations borne out of this study. The major recommendation is for a return to the observational basis of prayer times, by means of rigorously established methodological principles. This is founded on the scientific evidence proffered, indicating that high latitude regions require a new observational data set, due to their unique set of geographical circumstances. The practice of fixing durations of twilight – possibly a necessity of the times brought on by lack of astronomical expertise – should be abandoned and replaced by the historical default of angular extrapolation.
It is thereafter advised – on the basis of the rigorous observations conducted – that for most of the year, the time of fajr be calculated at 14.5°, with isha being set at 16° for precaution. During the months of daylight savings, the legal entry time of isha should switch to the majority position of ghuyub al- shafaq al-ahmar, calculated at 12.5°, in order to remove hardship from people. In this period, suhur for the Ramadan fast can also be set at 12.5°, on the basis of the valid Hanafi position of intishar al-fajr.

Source : Shedding Light on the Dawn - by Shaykh Dr Asim Yusuf (Talab al Habib) of Wolverhampton

 

I thought these were all Shafi'i methods of estimation.

I know the topic of taking from all madhabs is under discussion but I was under the impression that Hanafis can only use Shafi'i methods of estimation if there is no ruling, at all, available from the Ahnaaf?

 

yes, other people seem to love it too:

http://www.youtube.com/watch?v=3U8Dl78tozc

and why shouldn't they?

 

My dear it is subu' ul lail not sab' ul lail.

 

Tasdeeq from Mawlana Mufti Munir uz Zaman Chishti from Rochdale on the Fatwaa of Shaykh Mufti Shams ul Huda Rizvi Misbahi. He is a student of Muhaddis e A'azam Pakistan Allamah Sardaar Ahmed Qadri Rizvi rahimahullahu Tabaarak wa Ta'ala.

 

The 'Ulamaa that have made tawbah and ruju did so because they were ashmed of their actions which they did under pressure from committees, the community and certain organisations.

They have said that they will personally act upon on 18 degrees and nisf ul lail along with their families but many of the committees are still too stubborn to accept the correct position. It is a very testing time for the Aaimmah and 'Ulamaa Kiraam in the UK and Europe.


Those that are not following the above mentioned positions are certainly mistaken and are on Khataa. However they are not mislead daal as certain people are falsely accusing the 'Ulamaa Kiraam of saying.

The Ulamaa of Haq are facing opposition from people with no evidences as it has become clear over the years. They can only lie and deceive the masses as they have a monopoly on the vast media channels.

'Allama Mufti Shams ul Huda al Rizvi al Misbahi hafizahullahu Ta'ala is one of the most active flag bearers on this issue may Allah Tabaarak wa Ta'ala bless him with more tawfeeq.

As it has been mentioned in the Hadith that the example of a person who is established upon the truth Haq; it will be like holding on to a burning piece of coal. May Allah Tabaarak wa Ta'ala grant us tawfeeq

The Shaykh has a programme in Peterborough in Faizaan e Madinah Masjid after Maghrib and a programme in Rotherham on Sunday in the Invitation Centre on this issue.

Many Jaahils in garbs are implementing the timings mentioned by the 'Ulamaa for the subcontinent in the UK when it is clearly mentioned in their books that this is for these specific times in these specific areas like Bareilly Sharif, Azamgarh Sharif etc...

They are knowingly ruing peoples fasts may Allah Tabaarak wa Ta'ala guide them.

Allahu Haadi

 

Farashvi sahib on Ummah Channel special transmission on this issue now

 

You don't seem to read and absorb what is written.

This was general not specific to any case.

And what does this have to do with DI? lol.

 

That would be the case if it was based on decisive evidence, from the Quran, the Sunna, or that which is perceptible by the five senses. Which one applies here?
Which one would be applicable here and how?

If it was that decisive that it is sinful to take the other opinion then Mufti Shams would not have made the offer to change his opinion if proven wrong. He said this on the Ummah channel and elsewhere.

http://www.youtube.com/watch?v=fnsS1acpZ3M

Muft Sahib seems to love DI:

http://www.youtube.com/watch?v=IgAcs2PiXUw

 

Nutter are you a 15 degreer?

 

It can be if the fiqh position is wrong.

 

They made tawbah or retracted? It is not sinful to have a different fiqh position.

 

Does what Dr Bell say support the halving of the night theory?

 

Who has done ruju? Can you give us a list please

 

Alhamdulillah many 'ulamaa have made ruju and have come on the 18 degree and nisf ul lail for sehri and fajar due to the great efforts of Allamah Mufti Shams ul Huda al Rizvi al Misbahi. They have personally contacted him and made tawbah.

Please spread the message to as many aimmah as you can in sha Allah Tabaarak wa Ta'ala

The following speech was delivered in Nottingham on the night of Miraaj un Nabi sall Allahu a'laihi wa Aalihi wasallam a question was asked about the differences is sehri times in the UK.

http://www.youtube.com/watch?v=uXTI6XoSNns&feature=youtu.be