The Correct Prayer Times: A Legitimate and Scientific Study

Correct
Prayer Times
Correct Prayer Times
In The Name Of Allah
study
A l egitimate scientific
of prayer times

Written by: Sheikh
IBN MUGSAD Al ABDALI
Translation d
one by:
Brother Yacob Jamal
LONDON
In The Name Of Allah, the Most

Gracious, the Most Merciful
All
praise is due to Allah, we

praise Him, seek His help, and
ask for His forgiveness. We
seek refuge in Allah from the
evil in our souls and from our
sinful deeds. Whomsoever
none
can
Allah guides
misguide. And whomsoever

Allah misguides none can
guide.

I bear witness that there is

none worthy of worship except
Allah. And I bear witness that
is His servant
Muhammad
and messenger may Allahs
peace and blessings be upon
him and his family and
companions and all those who
follow his righteous path until
the last day.
To Proceed:
When Allah the most rightful
glory be to him obligates upon
people certain issues or matters,
it is most important to regard
every rule of the obligation, and
also make the rule as clear as
can be, so as to put an end to all

kinds of dispute, controversy,
disagreements
anddifference
of

opinions,
to be able to proceed
in accordance with the way
Allah (S.W.T) has commanded
us to. This is why we have been
commanded by Allah the most
great, thatwhenever
we
disagree in an issue we turn to
Allah and his messenger,

as
mentioned in Surah An-nisaa:
O you, who have believed,

obey Allah and the messenger
and those in authority among
you. And
ifyou disagree over
anything, refer it to Allah and
the messenger, if you should
believe in Allah and the Last
Day. This is the best (way) and
best in result..
Not only so but Allah has

also enclosed appealing and
consultation to him alone as in
mentioned in Surah Al-Shuraa:
And in anything over which
you disagree- its ruling is [to be
referred] to Allah. [Say], That
is Allah, my Lord; upon Him I
have relied, and to Him I turn

back..
Al-shawkaani
may Allah
have mercy upon him said in
Fath
Al-Qadeer:
This
generally applies to all religious
issues over which people
dispute.

Entering of theright
time is
an obligated condition for a

valid prayer, for
the obligated
prayer is only valid if the right

time is due. Here we are in
urope disagreeing and isputing
01
of prayer.
over thetimings
It would have been worthier

of and more appropriate for us
not to disagree at all. Because
Allah (s.w.t) has put a final,
firm, conclusive statements
regarding this issue in Surah
An-Nissa.
Indeed, prayer has been
decreed upon the believers a
decree of specified times..
The meaning of kitaab is the
written prescribed obligation;
the meaning of mawqoota is an
00
appointed, set or fixed specific

time. so it is as if it is said that
prayer
is obligatory
upon
every
Muslim
at the acquainted time
which the prophet has been
fully informed of by Allah s.w.t
and commanded also to make
clear and indisputable to the
people whathas
been
revealed
to him by his Lord. It has been

on the
narrated by Muslim,
authority of Abdullah Ibn Amr
that the prophet

said:
((It is
Duhr time so long as Asr time
has not been called, and the
time of Asr is steady until the
02

sun begins
to turn yellow, and
the time of Maghrib is steady so
long as the twilight has not
disappeared, and the time of
Ishaa is steady until midnight,
and the time of Fajr is steady so
long as the sun doesnt rise)). In
a narration: on the authority of
Abdullah Ibn Amr that the
prophet of Allah said:
((When you pray Fajr it is a
fixed limited time only until the
first visible part of the rising
sun, then when you pray Duhr
it is a fixed limited time only
until the time of Asr is called,
03
when you pray Asr it is a fixed

limited time only until the sun
begins
to turn yellow,
you
when
Maghrib it is a fixed
pray
limited time only

until the twilight is apparent,
when you pray
Ishaa
it
is a
fixed limited time only until
(Narrated
by
midnight)).

Muslim)(1).
------------------------------
)1(
Look at settling of Islamic

Jurisprudent
differences (Hasm al-Ikhtilafaat AlFiqhiya) Quoted from the Quran and

the prophetic Sunnah (8/2) by Ibn
Maqsad Al-Abdaly.
Narrated by Muslim in the book of Al-
04
narrated by Ibn
It has
been
Abbas that the messenger of
Allah said:
((Jibreel peace be upon him

led me in prayer me in the
sacred house twice, he prayed
Duhr at the first part when the
shadow of the shoe-laces was
the size of the shoe-laces
themselves. Then he prayed Asr
at the time when the shadow of
-----------------------------=
Masaajid (964) and (965) and (966)

and (967) and Ahmad (6671) and Abu
dawud in the chapter (As-Salat) (335)
and An-Nassaai (519).
05
an object looked as long as the

object itself, then he prayed
Maghrib
at sun set
when a
fasting
person breaks his fast,
then he prayed Ishaa at the
evening glow when the sky
turned dusky. Then he prayed
Fajr at the spark of dawn,
morning twilight
when
itis
prohibited for a fasting person
the
to eat. Then heprayed
second time, Duhr when the

shadow of an object
is as long
as the object itself until Asr
time just like the day before,
and then he prayed Asr when
06
of an object was
the shadow
double in size then the object
itself.
Then he prayed Maghrib at

the first part of its due time,
then he prayed Ishaa last when
the third part of the night had
past, then he prayed Fajr at the
beginning of morning twilight.
I then turned to Jibreel may
peace be upon him and he
said:O Muhammad these are
the prayer timings of the
messengers before you and the
time which is between these
07
two timings)).
of
Also on the authority

Sulayman
Bin
Buraydah
from
his father that a man

approached the messenger of
Allah and asked him about
the timings of the prayer he the
messenger of Allah said:
prayer
with
us!
((Attend the
Prophet
[He did.] Then the
commanded Bilal to call the

Athaan at the darkness
of night
preceding daybreak, so he
prayed Fajr at the morning
twilight. Then he commanded
08

him to pray
Duhr when the sun
was at its highest position he
then commanded him to pray
Asr while the sun was still high.
Then he commanded him to
pray Maghrib at sunset, then he
commanded him to pray Ishaa
at evening dusk.
Then he commanded him the

next day he lightened up with
the Fajr dawn prayer, then
commanded him with the Duhr
prayer. Then he commanded
Bilal to pray Asr when the sun
was clear white and had not yet
09
mingled with the yellowness of

the sun. Then he commanded
to pray Maghrib
him
just
before
evening glow occurred, at
the
sunset. Then he commanded
him to pray Ishaa, when a third
of the night had past. When
morning
appeared,
the
messenger of Allah
said:
Where is the Questioner)).
The messenger of Allah
has made clear the

beginning
of
time for every prayer aswel as
the ending time. And he has
made the time that we have in
21
prayer and another

betweenone
mercy upon this nation
(ummah).
Imam Al-shawkaani may

Allah have mercy on him said:
The Ahadeeth that are clear and
explanatory on the timings of
prayer are numerous and
exceed in number whether it be
is statements, actions, or
teachings. So it should be that
no disagreements should occur
regarding the timings of prayer,
because the proof and evidence
on the timings are as clarified,
20
explicit and as clear as broad

daylight. He the messenger of
reiteratedto
Allah
sure
make
it
was clear enough, he taught
them every detail which would
leave them nothing to look back
at or disagree upon. He also
made these timings entrusted
with devotional
sensation
for
every person who has the right

sense of vision.
and
time
As for our days
from within all periods of time,
and our temporary homelands
amongst all homelands, here we
22
are with
a
people who are in
complete ignorance of the
Islamic law, not only so but
have volunteered to participants
in part of certain sections in the
Islamic jurisprudence, in result
have extended and widened
within the framework of the
timings of prayer, in result we
have a widened extended
framework within the timings
of prayer. By doing so they
pleasantly
permitted
the
Muslim public to pray at times
which are at other than the
timings of prayer, which
23
according to them, praying at

other than the obligated time is
an act or privilege
of

assembling
together and also
that its a quality of showing
love to the family of the
prophet Muhammad who
were at high and great
virtue/merit but
also
at
a
possibility of going astray.
The family of the prophet

Allah
Muhammad may
be
pleased with them are all free
and completely exonerated
from this statement they are
24

kept chaste
and safeguarded by
the will of Allah.
Ibn Muqsad said: there

should be no disagreements
occurring regarding the timings
of prayer after what has been
made clear and evident to us by
the messenger of Allah as he
has made for every time a
certain mark or point as proof
for us to look out for, and in
addition to that, in our times
everything exists abundantly
and is available and everything
is highly developed, and high
25
equipped astrologic watches to

be able to recognize the right
of prayer according
times
to the
Islamic
law with the agreement
and approval of the whole
Muslim nation (Ummah).

Whereas when
there
happens
to be interference in the times
here
in
of prayer, ashappening
been
given
the west, they have
authorization or permission to
combine or gather
Maghrib
and
Ishaa prayer as a necessity, and
this is one of the correct and
sound paths or passages relying
26
on thisissue
upon Islamic
proof, and after general studies
and discussion and different
sayings and statements of
Islamic Scholars.
27
Correcting
the appointed times of prayer:
In
every year when the

month of may appears it brings
alongside it the revival of
disagreement,
peoples
questions begin to rise
concerning the appointed time
there
is no
way
for Ishaa prayer,
out from this disagreement

unless we have Islamically
governing principles
which
everyone should hold on to, and
keep as far as possible from
vain desire and bigotry.
28
known to all
It is
well
general Muslims, that the
entering of the appointed time
of the prayer is a condition for
the prayer to be valid, and that
the entering time for Ishaa
prayer starts when the twilight
begins to disappear as the
Hadith of Abdullah Bin Amr
mentions: that the prophet
said: (( when you pray Fajr it is
the right time until sunrise, then
when you pray Duhr it is the
right time until the time of Asr
arrives, when Asr arrives it is
the right time until the sun
29
begins to set, then when you

pray Maghrib, it is the right
until the twilight
time
begins to

disappear,
then when you pray
Ishaa it is the right time until
midnight.)).

There is no
dispute
among
the scholars that the legal
the
entering
of
indicator for
when
the
Ishaa prayer starts
twilight disappears. Whereas if
people find it
impossible
to
view the twilight, in that case
they rely on astronomical
calculations and the regular
31
prayer which are

timingsof
observed in every country.
Accordingly,
the
legal
indicator for knowing the right
time for the Ishaa and Fajr
prayers is impossible in some
countries since it is difficult to
determine and recognize. If we
resort to the recognized
astronomic calculations in
London, which conforms to the
Islamic rulings, they say: then
the twilight time becomes
longer and extends, every time
the summer season arrives until
30
it joins with Fajr prayer at the

month of (May) on the 23rd day
at12:35. So the time
of Ishaa

becomes
intertwined with the
time of Fajr prayer and it
remains that way until the 7th
month which is (June) the 22nd.
Then the genuine Fajr appears
nd
to be on the
22
day
at1:31
according to the appointed

calculations
inLondon.
Regarding this issue, early

scholars and those
who came
after them have studied this
case deeply scientifically and
islamically, they also studied
32

the different
opinions and
schools of thought and this is
what they came to:
First of all, it is not

permissible to pray before the
appointed time as Allah said in
Surah An-Nissa Re-establish
(regular) prayer. Indeed, prayer
has been decreed upon the
believers a decree of specified
time.
Ibn Katheer said in his book
(Tafseer Ibn Katheer 551/1):
Ibn Abbas said: [mawqoota]
33
means prescribed. And he also

said: prayer has its time just like
has its time, also
Hajj
its been
narrated
by Mujahid, and Salem
Ibn Abdullah, and Ali Ibn
Hussain, and Muhammad Ibn
Ali, and Hassan, and Muqaatil,
and As-Suddi, and Attiyah AlOuffi, AbduAr-razaaq
said
that
Muamar and Qataadah said:

been
(indeed, prayer has
decreed upon the believers a

decree of specified
times). Ibn
Masood said: prayer has its
time just like hajj has its time.
Ended.
34
said: a legally
Ibn Mugsad
valid
excuse
justifies
combining the prayers, but it
does not permit praying before
the appointed right time as the
hadith says which is narrated by
Ahmad in Al-Musnad AsSaheeh and muslim and others,
on the authority of Ibn Abbass
that he said: the prophet
prayed Duhr and Asr combined
in Madinah although it was a
time when there was no fear or
travel, Abu Zubayr said: I asked
Saeed why did he do such?
Saeed replied I asked Ibn
35
Abbass the same way you have

asked me and he answered by
saying:
((He did not
want to
burden
anyone from his
Ummah)).

On the authority of Ibn
Abbass May
Allah
be pleased
with him said: ((the prophet

Duhr

Muhammadprayed
and
and
Asr together and Maghrib
Ishaa together at a time when
was it
there was no fear
nor
during travel)).
And in a narration of Imam
36

Ahmad and
Muslim in the book
of Salah: on the authority of
Abdullah Bin Shaqeeq that he
said, ((Ibn Abbass once gave
us a speech after Asr prayer
until the sunset and the stars
shone above, and people began
panicking calling out prayer,
prayer. A man then turned up
from Bani Tameem who, unlike
the rest of the people who were
panicking was infact quite cool
and was not calling out prayer,
prayer so Ibn Abbass said:
((Are you teaching me the
Sunnah?
37
May your mother be bereft

of you!)) Then he said I saw
the
messenger
of Allah
combine
Duhr and Asr, and
Maghrib and Isha. Abdullah
Ibn Shafeeq said: (I felt
uncomfortable with it) so I
approached Aba Hurayrah and
asked him, and
he
confirmed

his statement)).
Scholars
have
said:
combining Duhr with Asr, and

Maghrib with Ishaa is
permissible for the sick, the
traveller and for those who are
38
difficult for them

at war if
it is
to pray at the appointed time;
since the rationale behind
combining is the difficulty, so
whenever a person finds
difficulty in performing each
prayer at its appointed time it
becomes permissible for him to
combine. For it has been
narrated soundly that the
prophet
Muhammad
combined whilst in the state of

residence although it was not
raining.
Annawawi
said
in
his
39
explanation of Saheeh Muslim

chapter: (The need for
combining
between
two
prayers
the state of residency):
in
Some scholars uphold the
opinion of combining whilst
being in the state of residency
only in the case of necessity for
those who dont
take
itas a
habit, and this is the same
hold,
and
opinion Ibn Sireen
Ashhab from the companions
of Imam Maalik,
saidby AlKhaatiby from Al-Qifaal and
Ashaashy al-Kabeer from the
companions of Imam Ash-
41
Abi-Ishaaq AlShaafi
from
Marwazi by a group of the
companions of this Hadith. Its
been chosen by Ibn Al-Munthir
and it has been confirmed and
supported by the obvious clear
statement by Ibn Abbass: ((He
did not want to burden his
Ummah)).
and he did not attribute it to

illness or the like. Allah knows
best. Ended.
As we can see from the
scholars above have said that
40
the correct and sound thought

when a person has difficulty in
determining
the twilight
and the
of Ishaa prayer in certain
time
countries around Europe, is to
combine Ishaa with Maghrib
when the appointed time for
Maghrib arrives, to ease the
difficulty upon
Muslims
according to the Islamic rulings

and its purpose.Ifit were
permissible to pray before the
appointed time
for necessity,
then it would have been made
clear to us by the messenger of
Allah since it would not be
42
delay
right to
clarifying a
necessary issue.
It also has not been reported

by the prophet or by his
companions
or
by
the
predecessors that they ever
prayed before the entering of
the correct time whether it be
due to a necessity or not. And
Allah knows best.
Secondly: according to the
scientific
and
astronomic
studies that have measured the
angles of the sun below the
43
horizon, that the length of the

night and the day changes all
around
the year, which
means
Ishaa
that
time changes,
therefore it cannot always be a
fixed time (90 minutes) an hour
and a half between Maghrib
and Ishaa or between Ishaa and
Fajr, because
and
the
angles

degrees of the sun change and
differ from onecountry

to
another. The angle of the
eastern horizon
is different
to
the angle of the western horizon
therefore its degree and time
change and differ, not only so,
44
but forexample
the time
difference in Ishaa prayer
between Makkah and Riyadh is
half an hour, and between
Makkah and Damaam is more
than half an hour and they are
all in one country, so imagine
the time difference between
Makkah and Europe, or
Makkah and America, or
Makkah and china?.
Thirdly; Estimating a time

of prayer while having the legal
indicators or some of them
disagree with the Islamic legal
45
evidence of the timings of

prayer, in fact the correct
timings
of prayer
are related
connected to other Islamic
and
issues, and it has been made
clear by Sheikh Abdullah Bin
Yusuf Al-Judai in his book
(clarifying the rule of Ishaa
prayer in the
U.K):
the
claim
that the estimated time for Ishaa

which
is its time itself is a
claim
disagrees with actual evidence

of the timings, summing
up to
that it brings great difficulty to
people, and that is because the
estimated time say for example
46

11pm , and
the twilight remains
until after midnight until it
mingles with the whiteness of
morning, we will therefore say:
that whoever delays Maghrib
prayer for a certain reason or
for a necessity until after 11pm,
then he will be required to
make up for Maghrib prayer
since the time of ishaa prayer
has entered according to the
estimated time and caught up
with him, whereas if he delayed
Maghrib prayer until that time
then he has committed a sin,
and whoever embraces Islam
47
after 11pm he is not required to

perform Maghrib according to a
certain
category of
scholars,

for a menstruating woman
also
or a woman in childbed they
become clean after 11pm
according to many scholars of
Fiqh, and this is great obvious
difficulty stated
this
by

estimation that is built upon

this
weak proof. In a nutshell,
argument is weak in its

premises and conclusions.
Fourthly: it is permissible to
act according to a legal
48

concession,
and remain acting
upon it as long as the reason
persists, just like breaking ones
fast during the day in the month
of Ramadan for a necessity like:
e.g. if a person is suffering from
a certain illness, then he is
permitted to remain without
fasting so long as the excuse
persists until the persons illness
is over. Accordingly it was that
combining between two prayers
was a sound permitted legal
concession from the messenger
of Allah.
49
Fifthly: it is not permissible

to act upon the legal concession
ifthe reason no longer
persists
difficulty is estimated
and
according to the level, every
individual is more familiar and
aware
of
his
own
circumstances, as Allah the
most glory be
to
Him
said:

against
Rather, man,
himself will be a witness..

So as we have said if there is

no difficulty, then the there is
no reason for all in general, so it
51
is not
permissible
then to
combine between the two
prayers.
Sixthly:
This issue was
acted upon in the early fourteen
hundreds and it was passed on
by Al-Yaaqut Al-Hamawi in
the book (muajam al-buldaan
1/487) in a message written by
Ahmad Bin Fadlan that he
entered the city of Sicily and
did not hear the call (Adhaan)
for Ishaa prayer, he said: so we
headed out of the dome and by
then Fajr prayer was called, so I
50
said to the Muathin(a person

who calls the Adhaan for every
prayer):
for which
did
prayer
call the Adhaan for? he

you
said: for Fajr, I said: and
how about the last Ishaa
prayer?he said: we pray it with
Maghrib, I said: and how
about the night?
he said:
as
you can see, the night used to

but
now it
be shorter than this,
has started to lengthen; and he

also mentioned that
he hadnt
slept during the night for at
least a month in fear that he
might miss the Fajr prayer.
52
I have asked for

Seventhly:
Islamic legal opinions from
recent scholars such as Sheikh
Muhammad Bin Saleh AlUthaymeen, and he replied by
saying: if you find difficulty in
performing each prayer at its
appointed fixed time then there
is no prevention in combining
according to the Hadith of Ibn
Abbass may Allah be pleased
with him as he said: the
prophet combined Duhr and
Asr, and Maghrib and ishaa
while in his city, whilst no
excuse of fear in war or rain. He
53
Ibn Abbass was asked: and

what was the reason behind
combining
the prayers
then?
he
replied: he did not was not
strain his ummah (nation). So
this is a proof as to whenever
there is difficulty it is permitted
to combine.
on
Eighthly: itis acondition

between
whoever combines
two prayers to be followed one

after the other without
stopping
for (Tasbeeh), as been
mentioned in Bukhari: on the
authority of Ibn Amr may Allah
54

be pleased
with them that he
said: ((the prophet Muhammad
combined between Maghrib
and Ishaa prayer by calling
Iqama for each of them only
and did not not make (Tasbeeh)
between them.)).
And in Sunan An-Nasaai

the Hadith of Jaabir Bin
Abdullah that he said: ((the
messenger of Allah pushed
on until he reached Muzdalifah
and in it he combined Maghrib
and Ishaa with one Adhaan and
two Iqamaas and performed
55
nothing in between them)).

Some scholars have said:
combine
Maghriband
Ishaa
one Adhaan and two
with
Iqaamas, call the Adhaan for
Maghrib then the iqaama then
pray Maghrib, then straight on
call the next iqaama and
perform Ishaa
prayer
and
that
is
according to Ashaafi. Anbook of
Nawawi said fromthe
the explanation of Muslim: the

soundest according
to our
companions is that you
combine both prayers with one
Adhaan for the first prayer and
56
for each of the

one iqaama
prayers. He added that this was
the clearest and soundest as
quoted in the book of AlUmdah, (Tuhfat al-Ahqathi).
Ninthly: it is permissible for

whoever combines between
Maghrib and Ishaa to perform
any prayer after. E.g like the
prayer of tahajud (night prayer)
or taraweeh (Ramadan prayer
after Ishaa prayer) or witr
prayer (the everyday naafilah
that we pray after Ishaa prayer)
because the time for witr prayer
57
starts after Ishaa prayer until

just before Fajr prayer.
Tenthly:
We set forth some

self- questioning: to whoever
performs Ishaa prayer before its
due time, is it permissible for a
fasting person to break his fast
during the day in Ramadan
time
with
or
before the due

If the
without an excuse?
answer is yes, then the Islamic
him to
law has obligated
upon
make up for his fast or to pay
the expiation. And if the answer
were to be no, then, what is the
58
rule
governing
that permits a
Muslim to pray before the due
time, and does not permit a
fasting person to break his fast
whether it be, he has a valid
excuse or not.
This is the issue summarized,

and Allah knows all that is
correct and to Him only is full
return, and peace and blessing
be upon he who spoke with
great wisdom and decisive
speech.
59
The great doubt of estimating.
The
decadent situation of our

Ummah and how it has become
caused by not implementing the
(shariah) Islamic Law, and
giving as authority in issues of
difference and the statements of
the
opinions
if
scholars and
asevidence
jurists, or adducing
that which is not in evidence,
whilst originally
according
to
Ahl-asunnah Wal Jammah it is

not permissible to go by a
statement by anyone except if a
61
brought forth.
proof has
been
Ibn Taymiyyah may Allah

have mercy on him said in his
series of Fatawa (270/13): no
one has the right to use the
opinion of someone as an proof
in issues of difference, rather
the proof lies in the revealed
text
and
the
scholarly
consensus or an evidence
derived from that whose
premises are substantiated by
legal proofs and not by the
statements of some scholars
because the statements of
60
scholars require support from

the legal proofs rather than
support
them.

Ash-shaatiby may Allah

have mercy on him said in his
book (itisaam): Shariah has
been brought to us completed
and is not susceptible to adding
says:

or deleting; Allah
This day I have perfected

for you your
religion
and
completed my favour upon you

and have approved for you
Islam as religion.
62

It has
been authentically
reported that the prophet
Muhammad did not die until
he had clarified everything
needed in matters related to
religion or worldly affairs, and
this is unanimously agreed
upon by Ahl-asunnah.
Ibn Maqsad said: this

introduction was necessary
before refuting the issue of
estimating time. Because some
of the scholars and students of
knowledge might issue fataawa
to people in controversial
63
matters before exhausting the

evidences,
and
the
preponderant
opinions
of

scholars.
The controversial issue at

hand is the determination of the
time of Ishaa prayer during
summer in the U.K (May 23rd
twilight
July 22nd
).Since
of Fajr
persists until the time
and the time of Ishaa is
causes
squeezed out, and
this
difficulty for people, as the
presence of time is a condition
for obligation of the prayer and
64
for its validity,

a prerequisite
and we have made that clear in
a previous treatise. Except that
some scholars have issued
fataawa regarding this matter to
estimate it using as argument
the Hadith of an-Nawwas b.
Saman al-kilaabi who said,
the messenger of Allah
mentioned the Dajjalwe
asked:and how long will he
remain
on
earth?
the
messenger of Allah said:
forty days one day will be like
a year, and one day will be like
a month, and one day shall be
65
like a Friday and the rest of the

days will be like that of your
days
so wesaid:
o
messenger
of Allah will have
enough time to pray a day and a
night on the day that will
appear to be like a year? He
said: no, but estimate its due
time

variably
I say: Scholars have
disagreed about estimation of
of its
prayer time in
terms
quality, quantity and time. And
this
disagreement
and
contradictory
opinion
is
66
the
clemency of the
contraryto
religion of Islam, while the
prophet has left us upon a
clear path whose night and day
are the same, as in the hadith of
al-Irbadh b. Sariya who said,
((The messenger of Allah
gave us a speech which made
eyes flow with tears, and made
the hearts full of fear we said:
o messenger of Allah it is as if
this is a farewell speech so what
is your advice to us?he
replied: the prophet has left
us upon a clear path whose
night and day are the same,
67
none shall deviate after me

except that he shall perish,
whoever
lives after
me shall

witness
great disagreement, so
hold on tight to what you have
learned from my Sunnah and
the Sunnah of those righteous
and guided who shall come
after me.)).
inhis
book
An-Nawawi said
(Al-fitan book of the Dajjal);
the prophet said:
(one
day like
a year, and one day like a
month, and a day like a Friday
and the rest of the days are like
68

that of your
days). The scholars
said: This hadith in its clear
view, and these three long days
upon this estimate according to
this mentioned hadith is a proof
to the statement of the prophet
: (And the rest of his days
are like that of your days).
As for their statement: (o

messenger of Allah will we
have enough time to pray on
that day that appears to be like a
year? He replied: estimate its
due time.) Al-Qadi and others
have said: third ruling applies
69
to that specific day which has

been prescribed to us by the
legislator.
They said:
what if
we
did not have this hadith, and
we were left to exercise our
own reasoning, we would have
confined ourselves to times in
regular days.
ofestimate
its
The meaning
is that
due time i.e., (the prayer)
if the time after sunrise until
then
Duhr is the same
everyday
pray Duhr, and when the same
time passes between Duhr and
Asr then pray Asr, and after that
71
when the
same
estimated time
between Asr passes then pray
Maghrib, and the same applies
for Ishaa and Fajr then Duhr
then Asr then Maghrib and so
on until the day ends. As for
the second which is the day that
resembles a month and the third
that resembles a Friday, the
measurement for the first day is
to be estimated just like the
timing of the first day that we
mentioned above and Allah
knows best.
have
said:
that
this
70
explanation has been reported

by Al-Abadhi in his book (Al al-maabood sharh
Awn
sunan
abi
Dawud,
and
alMubarakfoori in his book
sunan at-tirmidhi ;) and this
Hadith is specified to that to its
own time, therefore it is not
permissible toapply
it to
our
time or go by it. Just like the

ruling is
scholars have said;
this
specified to that day which has
been prescribed
to usby the
legislator.
The conclusion of this hadith
72
the due time of

is to estimate
each prayer according to the
appointed particular time,
which should be clearly not the
time of the coming up of
another prayer. If that time
passes then it becomes
obligatory to make up for or reestablish the prayer just like the
rest of the days. And Allah is
the best of knowing .
May allah guide us to the

right path .
May allah help us understand
73
his deen and act upon it in the

right way.
May
allah have mercy on us

and forgive our sins.

Correct Prayer
Times
74
75
76
77
78
79
81
80
82
83
84
85
86
IN
EX
87
88

(.. )301
89
INTRODUCTION...7
Correcting: the appointed times of praye.27
The great doubt of estimating.....59

Correct Prayer Times.73
INDEX...87
91

The Correct Prayer Times: A Legitimate and Scientific Study

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The Correct Prayer Times: A Legitimate and Scientific Study

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Correct

Correct Prayer Times

In The Name Of Allah

Correct Prayer Times

Brother Yacob Jamal

Correct Prayer Times

Correct Prayer Times

In The Name Of Allah, the Most

praise is due to Allah, we

misguide. And whomsoever

I bear witness that there is

Correct Prayer Times

Correct Prayer Times

can be, so as to put an end to all

disagree in an issue we turn to

Allah and his messenger,

O you, who have believed,

Correct Prayer Times

Not only so but Allah has

Correct Prayer Times

have relied, and to Him I turn

an obligated condition for a

prayer is only valid if the right

Correct Prayer Times

It would have been worthier

Correct Prayer Times

appointed, set or fixed specific

to him by his Lord. It has been

that the prophet

Correct Prayer Times

Correct Prayer Times

when you pray Asr it is a fixed

fixed limited time only until

Look at settling of Islamic

differences (Hasm al-Ikhtilafaat AlFiqhiya) Quoted from the Quran and

Correct Prayer Times

((Jibreel peace be upon him

Masaajid (964) and (965) and (966)

Correct Prayer Times

an object looked as long as the

Correct Prayer Times

Then he prayed Maghrib at

Correct Prayer Times

his father that a man

Correct Prayer Times

Then he commanded him the

Correct Prayer Times

mingled with the yellowness of

Where is the Questioner)).

The messenger of Allah

has made clear the

Correct Prayer Times

prayer and another

Imam Al-shawkaani may

Correct Prayer Times

explicit and as clear as broad

every person who has the right

Correct Prayer Times

Correct Prayer Times

according to them, praying at

The family of the prophet

Correct Prayer Times

Ibn Muqsad said: there