The Correct Prayer Times: A legitimate and scientific study

8/21/2019 The Correct Prayer Times: A legitimate and scientific study

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Correct

rayer Times


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Correct Prayer Times

In The Name Of llah


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A l egitimate scientific studyof prayer times

WWrriitttteennbbyy::SShheeiikkhhIBN MUGS D l BD LI

TTrraannssllaattiioonnddoonneebbyy::

Brother Yacob Jamal

LLOONNDDOONN


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In The Name Of Allah, the Most

Gracious, the Most Merciful

All praise is due to Allah, wepraise Him, seek His help, andask for His forgiveness. Weseek refuge in Allah from theevil in our souls and from our

sinful deeds. WhomsoeverAllah guides none canmisguide. And whomsoeverAllah misguides none can

guide.

I bear witness that there isnone worthy of worship except

Allah. And I bear witness that


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Muhammad is His servantand messenger may Allahs

peace and blessings be uponhim and his family and

companions and all those whofollow his righteous path untilthe last day.

To Proceed:

When Allah the most rightfulglory be to him obligates upon

people certain issues or matters,it is most important to regardevery rule of the obligation, andalso make the rule as clear as


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can be, so as to put an end to allkinds of dispute, controversy,disagreements and difference ofopinions, to be able to proceed

in accordance with the wayAllah (S.W.T) has commandedus to. This is why we have beencommanded by Allah the most

great, that whenever wedisagree in an issue we turn toAllah and his messenger, as

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

obey Allah and the messenger

and those in authority among


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you. And if you disagree overanything, refer it to Allah andthe messenger, if you shouldbelieve in Allah and the Last

Day. This is the best (way) andbest in result..

Not only so but Allah has

also enclosed appealing andconsultation to him alone as inmentioned in Surah Al-Shuraa:

And in anything over whichyou disagree- its ruling is [to bereferred] to Allah. [Say], Thatis Allah, my Lord; upon Him I


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have relied, and to Him I turnback..

Al-shawkaani may Allah

have mercy upon him said inFath Al-Qadeer: Thisgenerally applies to all religiousissues over which people

dispute.

Entering of the right time isan obligated condition for a

valid prayer, for the obligatedprayer is only valid if the righttime is due. Here we are inurope disagreeing and isputing


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over the timings of prayer.

It would have been worthierof and more appropriate for us

not to disagree at all. BecauseAllah (s.w.t) has put a final,firm, conclusive statementsregarding this issue in Surah

An-Nissa.

Indeed, prayer has beendecreed upon the believers a

decree of specified times..

The meaning of kitaab is thewritten prescribed obligation;

the meaning of mawqoota is an


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appointed, set or fixed specifictime. so it is as if it is said that

prayer is obligatory upon everyMuslim at the acquainted time

which the prophet has beenfully informed of by Allah s.w.tand commanded also to makeclear and indisputable to the

people what has been revealedto him by his Lord. It has beennarrated by Muslim, on the

authority of Abdullah Ibn Amrthat the prophet said: ((It isDuhr time so long as Asr timehas not been called, and the

time of Asr is steady until the


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sun begins to turn yellow, andthe time of Maghrib is steady solong as the twilight has notdisappeared, and the time of

Ishaa is steady until midnight,and the time of Fajr is steady solong as the sun doesnt rise)). Ina narration: on the authority of

Abdullah Ibn Amr that theprophet of Allah said:((When you pray Fajr it is a

fixed limited time only until thefirst visible part of the risingsun, then when you pray Duhrit is a fixed limited time only

until the time of Asr is called,


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when you pray Asr it is a fixedlimited time only until the sun

begins to turn yellow, when youpray Maghrib it is a fixed

limited time only

until the twilight is apparent,when you pray Ishaa it is a

fixed limited time only untilmidnight)). (Narrated byMuslim)

(1).

------------------------------(1) Look at settling of Islamic Jurisprudent

differences (Hasm al-Ikhtilafaat Al-Fiqhiya) Quoted from the Quran andthe prophetic Sunnah (8/2) by IbnMaqsad Al-Abdaly.

Narrated by Muslim in the book of Al-=


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It has been narrated by IbnAbbas that the messenger ofAllahsaid:

((Jibreel peace be upon himled me in prayer me in thesacred house twice, he prayedDuhr at the first part when the

shadow of the shoe-laces wasthe size of the shoe-lacesthemselves. Then he prayed Asrat the time when the shadow of

------------------------------=

Masaajid (964) and (965) and (966)and (967) and Ahmad (6671) and Abudawud in the chapter (As-Salat) (335)

and An-Nassaai (519).


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an object looked as long as theobject itself, then he prayedMaghrib at sun set when afasting person breaks his fast,

then he prayed Ishaa at theevening glow when the skyturned dusky. Then he prayedFajr at the spark of dawn,

morning twilight when it isprohibited for a fasting personto eat. Then he prayed the

second time, Duhr when theshadow of an object is as longas the object itself until Asrtime just like the day before,

and then he prayed Asr when


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the shadow of an object wasdouble in size then the objectitself.

Then he prayed Maghrib atthe first part of its due time,then he prayed Ishaa last whenthe third part of the night had

past, then he prayed Fajr at thebeginning of morning twilight.I then turned to Jibreel may

peace be upon him and hesaid:O Muhammad these arethe prayer timings of themessengers before you and the

time which is between these


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two timings)).

Also on the authority ofSulayman Bin Buraydah from

his father that a manapproached the messenger ofAllah and asked him aboutthe timings of the prayer he the

messenger of Allah said:((Attend the prayer with us![He did.] Then the Prophetcommanded Bilal to call theAthaan at the darkness of night

preceding daybreak, so heprayed Fajr at the morning

twilight. Then he commanded


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him to pray Duhr when the sunwas at its highest position hethen commanded him to prayAsr while the sun was still high.

Then he commanded him topray Maghrib at sunset, then hecommanded him to pray Ishaaat evening dusk.

Then he commanded him thenext day he lightened up withthe Fajr dawn prayer, thencommanded him with the Duhr

prayer. Then he commandedBilal to pray Asr when the sun

was clear white and had not yet


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mingled with the yellowness ofthe sun. Then he commandedhim to pray Maghrib just beforethe evening glow occurred, at

sunset. Then he commandedhim to pray Ishaa, when a thirdof the night had past. Whenmorning appeared, the

messenger of Allah said:Where is the Questioner)).

The messenger of Allah has made clear the beginning oftime for every prayer aswel asthe ending time. And he has

made the time that we have in


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2Correct Prayer Times

between one prayer and anothermercy upon this nation(ummah).

Imam Al-shawkaani mayAllah have mercy on him said:The Ahadeeth that are clear andexplanatory on the timings of

prayer are numerous andexceed in number whether it beis statements, actions, orteachings. So it should be thatno disagreements should occurregarding the timings of prayer,

because the proof and evidence

on the timings are as clarified,


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explicit and as clear as broaddaylight. He the messenger ofAllah reiterated to make sureit was clear enough, he taught

them every detail which wouldleave them nothing to look backat or disagree upon. He alsomade these timings entrusted

with devotional sensation forevery person who has the rightsense of vision.

As for our days and timefrom within all periods of time,and our temporary homelands

amongst all homelands, here we


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are with a people who are incomplete ignorance of theIslamic law, not only so buthave volunteered to participants

in part of certain sections in theIslamic jurisprudence, in resulthave extended and widenedwithin the framework of the

timings of prayer, in result wehave a widened extendedframework within the timings

of prayer. By doing so theypleasantly permitted theMuslim public to pray at timeswhich are at other than the

timings of prayer, which


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according to them, praying atother than the obligated time isan act or privilege ofassembling together and also

that its a quality of showinglove to the family of the

prophet Muhammad whowere at high and great

virtue/merit but also at apossibility of going astray.

The family of the prophetMuhammad may Allah be

pleased with them are all freeand completely exonerated

from this statement they are


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kept chaste and safeguarded bythe will of Allah.

Ibn Muqsad said: there

should be no disagreementsoccurring regarding the timingsof prayer after what has beenmade clear and evident to us by

the messenger of Allah as hehas made for every time acertain mark or point as prooffor us to look out for, and inaddition to that, in our timeseverything exists abundantlyand is available and everything

is highly developed, and high


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equipped astrologic watches tobe able to recognize the righttimes of prayer according to theIslamic law with the agreement

and approval of the wholeMuslim nation (Ummah).

Whereas when there happens

to be interference in the timesof prayer, as happening here inthe west, they have been givenauthorization or permission tocombine or gather Maghrib andIshaa prayer as a necessity, andthis is one of the correct and

sound paths or passages relying


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on this issue upon Islamicproof, and after general studiesand discussion and differentsayings and statements of

Islamic Scholars.
http://up.jro7i.com/


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Correcting

the appointed times of prayer:

In every year when themonth of may appears it bringsalongside it the revival ofdisagreement, peoplesquestions begin to rise

concerning the appointed timefor Ishaa prayer, there is no wayout from this disagreementunless we have Islamically

governing principles whicheveryone should hold on to, andkeep as far as possible fromvain desire and bigotry.


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It is well known to allgeneral Muslims, that theentering of the appointed timeof the prayer is a condition for

the prayer to be valid, and thatthe entering time for Ishaa

prayer starts when the twilightbegins to disappear as the

Hadith of Abdullah Bin Amrmentions: that the prophet said: ((when you pray Fajr it is

the right time until sunrise, thenwhen you pray Duhr it is theright time until the time of Asrarrives, when Asr arrives it is

the right time until the sun


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begins to set, then when youpray Maghrib, it is the righttime until the twilight begins todisappear, then when you pray

Ishaa it is the right time untilmidnight.)).

There is no dispute among

the scholars that the legalindicator for the entering ofIshaa prayer starts when thetwilight disappears. Whereas if

people find it impossible toview the twilight, in that casethey rely on astronomical

calculations and the regular


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timings of prayer which areobserved in every country.

Accordingly, the legal

indicator for knowing the righttime for the Ishaa and Fajrprayers is impossible in somecountries since it is difficult to

determine and recognize. If weresort to the recognizedastronomic calculations inLondon, which conforms to theIslamic rulings, they say: thenthe twilight time becomeslonger and extends, every time

the summer season arrives until


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it joins with Fajr prayer at themonth of (May) on the 23rddayat 12:35. So the time of Ishaa

becomes intertwined with the

time of Fajr prayer and itremains that way until the 7

th

month which is (June) the 22nd

.Then the genuine Fajr appears

to be on the 22nd day at 1:31according to the appointedcalculations in London.

Regarding this issue, earlyscholars and those who cameafter them have studied thiscase deeply scientifically and

islamically, they also studied


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the different opinions andschools of thought and this iswhat they came to:

First of all, it is notpermissible to pray before theappointed time as Allah said inSurah An-Nissa Re-establish

(regular) prayer. Indeed, prayerhas been decreed upon the

believers a decree of specifiedtime.

Ibn Katheer said in his book(Tafseer Ibn Katheer 551/1):Ibn Abbas said: [mawqoota]


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means prescribed. And he alsosaid: prayer has its time just likeHajj has its time, also its beennarrated by Mujahid, and Salem

Ibn Abdullah, and Ali IbnHussain, and Muhammad IbnAli, and Hassan, and Muqaatil,and As-Suddi, and Attiyah Al-

Ouffi, Abdu Ar-razaaq said thatMuamar and Qataadah said:(indeed, prayer has been

decreed upon the believers adecree of specified times). IbnMasood said: prayer has itstime just like hajj has its time.

Ended.


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Ibn Mugsad said: a legallyvalid excuse justifiescombining the prayers, but itdoes not permit praying before

the appointed right time as thehadith says which is narrated byAhmad in Al-Musnad As-Saheeh and muslim and others,

on the authority of Ibn Abbassthat he said: the prophet

prayed Duhr and Asr combined

in Madinah although it was atime when there was no fear ortravel, Abu Zubayr said: I askedSaeed why did he do such?

Saeed replied I asked Ibn


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Abbass the same way you haveasked me and he answered bysaying: ((He did not want to

burden anyone from his

Ummah)).

On the authority of IbnAbbass May Allah be pleased

with him said: ((the prophetMuhammadprayed Duhr andAsr together and Maghrib andIshaa together at a time whenthere was no fear nor was itduring travel)).

And in a narration of Imam


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Ahmad and Muslim in the bookof Salah: on the authority ofAbdullah Bin Shaqeeq that hesaid, ((Ibn Abbass once gave

us a speech after Asr prayeruntil the sunset and the starsshone above, and people began

panicking calling out prayer,

prayer. A man then turned upfrom Bani Tameem who, unlikethe rest of the people who were

panicking was infact quite cooland was not calling out prayer,prayer so Ibn Abbass said:((Are you teaching me the

Sunnah?


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May your mother be bereftof you!)) Then he said I sawthe messenger of Allahcombine Duhr and Asr, and

Maghrib and Isha. AbdullahIbn Shafeeq said: (I feltuncomfortable with it) so Iapproached Aba Hurayrah and

asked him, and he confirmedhis statement)).

Scholars have said:combining Duhr with Asr, andMaghrib with Ishaa is

permissible for the sick, the

traveller and for those who are


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at war if it is difficult for themto pray at the appointed time;since the rationale behindcombining is the difficulty, so

whenever a person findsdifficulty in performing each

prayer at its appointed time itbecomes permissible for him to

combine. For it has beennarrated soundly that the

prophet Muhammad

combined whilst in the state ofresidence although it was notraining.

Annawawi said in his


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explanation of Saheeh Muslimchapter: (The need forcombining between two prayersin the state of residency):

Some scholars uphold theopinion of combining whilst

being in the state of residencyonly in the case of necessity for

those who dont take it as ahabit, and this is the sameopinion Ibn Sireen hold, and

Ashhab from the companionsof Imam Maalik, said by Al-Khaatiby from Al-Qifaal andAshaashy al-Kabeer from the

companions of Imam Ash-


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Shaafi from Abi-Ishaaq Al-Marwazi by a group of thecompanions of this Hadith. Its

been chosen by Ibn Al-Munthir

and it has been confirmed andsupported by the obvious clearstatement by Ibn Abbass: ((Hedid not want to burden his

Ummah)).

and he did not attribute it toillness or the like. Allah knows

best. Ended.

As we can see from thescholars above have said that


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the correct and sound thoughtwhen a person has difficulty indetermining the twilight and thetime of Ishaa prayer in certain

countries around Europe, is tocombine Ishaa with Maghribwhen the appointed time forMaghrib arrives, to ease the

difficulty upon Muslimsaccording to the Islamic rulingsand its purpose. If it were

permissible to pray before theappointed time for necessity,then it would have been madeclear to us by the messenger of

Allah since it would not be


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right to delay clarifying anecessary issue.

It also has not been reported

by the prophet or by hiscompanions or by thepredecessors that they everprayed before the entering of

the correct time whether it bedue to a necessity or not. AndAllah knows best.

Secondly: according to thescientific and astronomicstudies that have measured theangles of the sun below the


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horizon, that the length of thenight and the day changes allaround the year, which meansthat Ishaa time changes,

therefore it cannot always be afixed time (90 minutes) an hourand a half between Maghriband Ishaa or between Ishaa and

Fajr, because the angles anddegrees of the sun change anddiffer from one country to

another. The angle of theeastern horizon is different tothe angle of the western horizontherefore its degree and time

change and differ, not only so,


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but for example the timedifference in Ishaa prayer

between Makkah and Riyadh ishalf an hour, and between

Makkah and Damaam is morethan half an hour and they areall in one country, so imaginethe time difference between

Makkah and Europe, orMakkah and America, orMakkah and china?.

Thirdly; Estimating a timeof prayer while having the legalindicators or some of them

disagree with the Islamic legal


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evidence of the timings ofprayer, in fact the correcttimings of prayer are relatedand connected to other Islamic

issues, and it has been madeclear by Sheikh Abdullah BinYusuf Al-Judai in his book(clarifying the rule of Ishaa

prayer in the U.K): the claimthat the estimated time for Ishaais its time itself is a claim which

disagrees with actual evidenceof the timings, summing up tothat it brings great difficulty to

people, and that is because the

estimated time say for example


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11pm , and the twilight remainsuntil after midnight until itmingles with the whiteness ofmorning, we will therefore say:

that whoever delays Maghribprayer for a certain reason orfor a necessity until after 11pm,then he will be required to

make up for Maghrib prayersince the time of ishaa prayerhas entered according to the

estimated time and caught upwith him, whereas if he delayedMaghrib prayer until that timethen he has committed a sin,

and whoever embraces Islam


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after 11pm he is not required toperform Maghrib according to acertain category of scholars,also for a menstruating woman

or a woman in childbed theybecome clean after 11pmaccording to many scholars ofFiqh, and this is great obvious

difficulty stated by thisestimation that is built uponweak proof. In a nutshell, this

argument is weak in itspremises and conclusions.

Fourthly: it is permissible to

act according to a legal


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concession, and remain actingupon it as long as the reason

persists, just like breaking onesfast during the day in the month

of Ramadan for a necessity like:e.g. if a person is suffering froma certain illness, then he is

permitted to remain without

fasting so long as the excusepersists until the persons illnessis over. Accordingly it was that

combining between two prayerswas a sound permitted legalconcession from the messengerof Allah.


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Fifthly: it is not permissibleto act upon the legal concessionif the reason no longer persistsand difficulty is estimated

according to the level, everyindividual is more familiar andaware of his owncircumstances, as Allah the

most glory be to Him said:

Rather, man, againsthimself will be a witness..

So as we have said if there isno difficulty, then the there isno reason for all in general, so it


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is not permissible then tocombine between the two

prayers.

Sixthly: This issue wasacted upon in the early fourteenhundreds and it was passed on

by Al-Yaaqut Al-Hamawi in

the book (muajam al-buldaan1/487) in a message written byAhmad Bin Fadlan that heentered the city of Sicily anddid not hear the call (Adhaan)for Ishaa prayer, he said: so weheaded out of the dome and by

then Fajr prayer was called, so I


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said to the Muathin(a personwho calls the Adhaan for every

prayer): for which prayer didyou call the Adhaan for? he

said: for Fajr, I said: andhow about the last Ishaa

prayer?he said: we pray it withMaghrib, I said: and how

about the night? he said: asyou can see, the night used to

be shorter than this, but now it

has started to lengthen; and healso mentioned that he hadntslept during the night for atleast a month in fear that he

might miss the Fajr prayer.


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Seventhly: I have asked forIslamic legal opinions fromrecent scholars such as SheikhMuhammad Bin Saleh Al-

Uthaymeen, and he replied bysaying: if you find difficulty in

performing each prayer at itsappointed fixed time then there

is no prevention in combiningaccording to the Hadith of IbnAbbass may Allah be pleased

with him as he said: theprophet combined Duhr andAsr, and Maghrib and ishaawhile in his city, whilst no

excuse of fear in war or rain. He


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Ibn Abbass was asked: andwhat was the reason behindcombining the prayers then?he replied: he did not was not

strain his ummah (nation). Sothis is a proof as to wheneverthere is difficulty it is permittedto combine.

Eighthly: it is a condition onwhoever combines betweentwo prayers to be followed oneafter the other without stoppingfor (Tasbeeh), as beenmentioned in Bukhari: on the

authority of Ibn Amr may Allah


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be pleased with them that hesaid: ((the prophet Muhammad combined between Maghriband Ishaa prayer by calling

Iqama for each of them onlyand did not not make (Tasbeeh)

between them.)).

And in Sunan An-Nasaaithe Hadith of Jaabir BinAbdullah that he said: ((themessenger of Allah pushedon until he reached Muzdalifahand in it he combined Maghriband Ishaa with one Adhaan and

two Iqamaas and performed


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nothing in between them)).Some scholars have said:combine Maghrib and Ishaawith one Adhaan and two

Iqaamas, call the Adhaan forMaghrib then the iqaama then

pray Maghrib, then straight oncall the next iqaama and

perform Ishaa prayer and that isaccording to Ashaafi. An-

Nawawi said from the book of

the explanation of Muslim: thesoundest according to ourcompanions is that youcombine both prayers with one

Adhaan for the first prayer and


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one iqaama for each of theprayers. He added that this wasthe clearest and soundest asquoted in the book of Al-

Umdah, (Tuhfat al-Ahqathi).

Ninthly: it is permissible forwhoever combines between

Maghrib and Ishaa to performany prayer after. E.g like the

prayer of tahajud (night prayer)or taraweeh (Ramadan prayerafter Ishaa prayer) or witr

prayer (the everyday naafilahthat we pray after Ishaa prayer)

because the time for witr prayer


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starts after Ishaa prayer untiljust before Fajr prayer.

Tenthly: We set forth some

self- questioning: to whoeverperforms Ishaa prayer before itsdue time, is it permissible for afasting person to break his fast

during the day in Ramadanbefore the due time with orwithout an excuse? If theanswer is yes, then the Islamiclaw has obligated upon him tomake up for his fast or to paythe expiation. And if the answer

were to be no, then, what is the


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governing rule that permits aMuslim to pray before the duetime, and does not permit afasting person to break his fast

whether it be, he has a validexcuse or not.

This is the issue summarized,

and Allah knows all that iscorrect and to Him only is fullreturn, and peace and blessing

be upon he who spoke withgreat wisdom and decisivespeech.


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The great doubt of estimating.

The decadent situation of ourUmmah and how it has becomecaused by not implementing the(shariah) Islamic Law, andgiving as authority in issues of

difference and the statements ofscholars and the opinions if

jurists, or adducing as evidencethat which is not in evidence,

whilst originally according toAhl-asunnah Wal Jammah it isnot permissible to go by astatement by anyone except if a


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proof has been brought forth.

Ibn Taymiyyah may Allahhave mercy on him said in his

series of Fatawa (270/13): noone has the right to use theopinion of someone as an proofin issues of difference, rather

the proof lies in the revealedtext and the scholarlyconsensus or an evidencederived from that whose

premises are substantiated bylegal proofs and not by thestatements of some scholars

because the statements of


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scholars require support fromthe legal proofs rather thansupport them.

Ash-shaatiby may Allahhave mercy on him said in hisbook (itisaam): Shariah hasbeen brought to us completed

and is not susceptible to addingor deleting; Allah says:

This day I have perfected

for you your religion andcompleted my favour upon youand have approved for youIslam as religion .


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It has been authenticallyreported that the prophetMuhammad did not die untilhe had clarified everything

needed in matters related toreligion or worldly affairs, andthis is unanimously agreedupon by Ahl-asunnah.

Ibn Maqsad said: thisintroduction was necessary

before refuting the issue ofestimating time. Because someof the scholars and students ofknowledge might issue fataawa

to people in controversial


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matters before exhausting theevidences, and the

preponderant opinions ofscholars.

The controversial issue athand is the determination of thetime of Ishaa prayer during

summer in the U.K (May 23rd

July 22

nd). Since twilight

persists until the time of Fajrand the time of Ishaa issqueezed out, and this causesdifficulty for people, as the

presence of time is a condition

for obligation of the prayer and


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a prerequisite for its validity,and we have made that clear ina previous treatise. Except thatsome scholars have issued

fataawa regarding this matter toestimate it using as argumentthe Hadith of an-Nawwas b.Saman al-kilaabi who said,

the messenger of Allah mentioned the Dajjalweasked:and how long will he

remain on earth? themessenger of Allah said:forty days one day will be likea year, and one day will be like

a month, and one day shall be


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like a Friday and the rest of thedays will be like that of yourdays so we said: omessenger of Allah will have

enough time to pray a day and anight on the day that willappear to be like a year? He said: no, but estimate its due

time

I say: Scholars have variablydisagreed about estimation of

prayer time in terms of itsquality, quantity and time. Andthis disagreement and

contradictory opinion is


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contrary to the clemency of thereligion of Islam, while the

prophet has left us upon aclear path whose night and day

are the same, as in the hadith ofal-Irbadh b. Sariya who said,((The messenger of Allah gave us a speech which made

eyes flow with tears, and madethe hearts full of fear we said:o messenger of Allah it is as if

this is a farewell speech so whatis your advice to us?hereplied: the prophet has leftus upon a clear path whose

night and day are the same,


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none shall deviate after meexcept that he shall perish,whoever lives after me shallwitness great disagreement, so

hold on tight to what you havelearned from my Sunnah andthe Sunnah of those righteousand guided who shall come

after me.)).

An-Nawawi said in his book(Al-fitan book of the Dajjal);the prophet said: (one day likea year, and one day like amonth, and a day like a Friday

and the rest of the days are like


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that of your days). The scholarssaid: This hadith in its clearview, and these three long daysupon this estimate according to

this mentioned hadith is a proofto the statement of the prophet: (And the rest of his daysare like that of your days).

As for their statement: (omessenger of Allah will wehave enough time to pray onthat day that appears to be like ayear? He replied: estimate itsdue time.) Al-Qadi and others

have said: third ruling applies


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to that specific day which hasbeen prescribed to us by thelegislator. They said: what ifwe did not have this hadith, and

we were left to exercise ourown reasoning, we would haveconfined ourselves to times inregular days.

The meaning of estimate itsdue time i.e., (the prayer) is thatif the time after sunrise untilDuhr is the same everyday then

pray Duhr, and when the sametime passes between Duhr and

Asr then pray Asr, and after that


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when the same estimated timebetween Asr passes then prayMaghrib, and the same appliesfor Ishaa and Fajr then Duhr

then Asr then Maghrib and soon until the day ends. As forthe second which is the day thatresembles a month and the third

that resembles a Friday, themeasurement for the first day isto be estimated just like the

timing of the first day that wementioned above and Allahknows best.

I have said: that this


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explanation has been reportedby Al-Abadhi in his book (Al-Awn al-maabood sharh sunanabi Dawud, and al-

Mubarakfoori in his booksunan at-tirmidhi ;) and thisHadith is specified to that to itsown time, therefore it is not

permissible to apply it to ourtime or go by it. Just like thescholars have said; this ruling is

specified to that day which hasbeen prescribed to us by thelegislator.

The conclusion of this hadith


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is to estimate the due time ofeach prayer according to theappointed particular time,which should be clearly not the

time of the coming up ofanother prayer. If that time

passes then it becomesobligatory to make up for or re-

establish the prayer just like therest of the days. And Allah isthe best of knowing.

May allah guide us to theright path.

May allah help us understand


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his deen and act upon it in theright way.

May allah have mercy on us

and forgive our sins.



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IINN

DD

EE

XX


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(

301)..


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INTRODUCTION...7

Correcting: the appointed times of praye.27

The great doubt of estimating.....59

Correct Prayer Times.73

IINNDDEEXX......8877


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Documents

The Correct Prayer Times: A legitimate and scientific study