i agree

Just thinking did not the Shaykh (May Allah Protect him) mention that this person can only do pray dhur “until he finds another place to work”? Meaning that the shaykh is acknowleding that this is a temporary status i.e. the person praying Dhur in place of Jumuah Thus using laws etc… to get time off for Jumuah can be understood from this perspective. meaning instead of finding another place to work (as the shaykh mentions assuming that the current employer does not allow time for Jumuah), make an agreement of something with the current employer using laws and rights as the brothers mentioned, and thus you would have arrived at the right solution.

What this sentence also acknowledges is that this is a an immidiete solution for a problem that will possible take a long time to solve, so thus to clear the conscience of the questioner, this fatwa reasures him of what he do now.

Also wat does Imam Suhaib (and others) think about when reading fatawa of Noble scholars from the east, we may have to “read in” to the fatawa, Obviously this has to be done sensible and has to be based on what he is saying as well as meeting the objective of the fatwa or is this too dangerous and simply ask for more clarification from the scholars (that is if he is Alive otherwise the first option is the only option!!!)

Agree or disagree?

Peace

intrigued:

Thanks for your comments. Many times I post things to create discussion and stimulate thought. This is, indeed, one of those cases. While I have a great amount of respect for Dr. Bin Bayyah, I wonder if he is aware of the many legal mechanisms and social norms that are at one’s disposal in the West under such circumstances? Perhaps, he could have referred the sister to a group like CAIR for example.

If there is one common concern when dealing with minority fiqh and translated questions and answers from scholars coming from the East it is that they tend to lean towards: conservatism that fails to recognize the reality of the West, or an immigrant mentality that fails to grasp the width of the West in general. Both seem to be based on fear from two very opposite directions. For that reason we need, really need, home grown scholars to take on this task. Both understandings fail to digest certain nuances related to or societies that would make worshiping Allah possible while empowering us to contribute something positive to our societies as well.

SDW

I don’t know about England, but the law in the US is pretty strong on allowing people time off for jumuah.

Jazakumullahu khairan for posting. I wonder, though: shouldn’t a fatwa of this sort take into consideration the law of the land regarding religious accommodation? If the country one is living in grants religious freedom, then shouldn’t one, if possible, file a complaint against the employer rather than taking the easy way out and just praying four raka’at?

Dr. Abdul Hakim Jackson makes a similar argument regarding Jumu’ah prayers in prison: http://youtube.com/watch?v=88dUG17iQ50. (I’m not sure where in this lecture, but it’s in the Q&A, so maybe pt. 6 or 7.)

May Allah reward the Sheikh for his attempts to help the muslims who are living in the west.

I respect Sheikh Bin Bayyah alot. However, sometimes i feel that the principle of tayseer can be very dangerous. Meaning; some people take the principle of ease to such a level that you’ll find them left at the end with no deen.

Wassalam