4/21/2016 THE INSTITUTE FOR THE REVIVAL OF TRADITIONAL ISLAMIC SCIENCES The Olive Foundation, IRTIS, Byron Street, Bradford, BD3 0AD The Islamic Praye

النسخ

1 4/21/2016 The Olive Foundation, IRTIS, Byron Street, Bradford, BD3 0AD The Islamic Prayer Times for ʿIshāʾ and Fajr according to Muslims in the UK 1.0 Introduction Once a person enters the Islamic faith the responsibility of praying five times a day at fixed times is immediate and binding. Therefore, determining the correct times for prayer is paramount. Originally, this was based upon the movements of the Sun throughout the day and night, but in the presence of artificial lighting, the difficulty of seeing first light or last light, for the sake of consistency and due to a lack of knowledge with respect to observing amongst the masses, timetables are produced based on astronomical data. As the method of determining the prayer times is not fixed by the sharīʿa then alternatives methods can be used, which was not the case with determining lunar month start dates as discussed elsewhere (Mohammed, 2015). This astronomical data is linked with the observations, so in other words it replaces them. The aim of the paper is to explore the times in particular for ʿIshāʾ and Fajr and as a consequence Suḥūr, as there seems to be agreement, within the scope of human error, for the remaining prayers 1. As we saw when discussing the basis for the start of the lunar months, this topic has also become divisive within the community of Ulamā and conclusions are jumped to without fairly assessing the argument of the other. Therefore, the aim has been to interrogate those views rooted in sound research and based on acceptable classical sources. The paper will be structured by detailing the legal positions of the four sunnī madhāhib with respect to the start times of these two prayers; where the Fuqahā have detailed exceptional circumstances then these will be mentioned. This is important as the UK due to its northern proximity, in the summer months in particular, has specific issues which will be discussed in the appropriate place. Further discussions from a fiqh perspective have been restricted to the Ḥanafī school, this is for two reasons; one, to keep the study focussed and manageable, and second the majority of Muslims are adherents of this school, even if nominally. A Literature Review will follow highlighting the various positions adopted, the focus will be on the main positions and the names of organisations and individual contemporary scholars will not be mentioned or attributed to positions unless absolutely necessary. A large number of texts were utilised for this study and have been listed in the Bibliography. Having said that, many texts were not titled nor dated hence were proving absolutely impossible to acknowledge. There is a section which brings to light interpretations of text which were difficult to obtain, re-evaluation of texts and new research not available to past discussions. Additionally, two recent studies in Exmoor and Birmingham have been discussed. Detailed Recommendations and an annual timetable for ʿIshāʾ and Fajr times for Bradford will be drawn up after the Conclusions. 1 This does not include any legal difference between the madhāhib. 1

2 As a legal study it is key to present the legal positions, on ʿIshāʾ and Fajr, of the accepted four legal Sunnī schools. The reason why we have initiated the study from that point rather than direct from the sources, Qurʾān and Aḥādīth, is because we lack the legal capacity to do so. Anyone who argues to the contrary is not aware of his own limitations. We turn to this in the next section. 2.0 Legal Background 2.1 Ḥanafī School Normal Cicumstances )م ن ( أ و ل )ط ل وع ال ف ج ر الث ا ن ) و ه و ال ب ي اض ال م ن ت ش ر ال م س ت ط ري ل ال م س ت ط يل )إ ل ) ق ب ي ل غ ي ر م ن ص ر ف اس م الش م س. )ط ل وع ذ ك اء ( ب لض م ]ف ائ د ة [ ذ ك ر ال ع ل م ة ال م ر ح وم الش ي خ خ ل يل ال ك ام ل ي ف ح اش ي ت ه ع ل ى ر س ال ة األسطر لب ل ش ي خ م ش ا ي ن ا ال ع ل م ة ال م ح ق ق ع ل ي أ ن الت ف او ت ب ن ي النف ن جر ي ن ن و ك ذ ا ب ن ي الش ف ق ن ي ان ل ن ح ر و ان ل ب ن ي ض إ ن ا ه و ب ث ل ث د ر ج. اه. أ ف ن د ي الد اغ س ت ا ن رد احملتار ج ١ ص ٣٥٩ The Fajr start time is when the second Fajr takes place which is described as the broad, horizontal light rather than a vertical light up to just before the rising of the Sun. In other words, it is the horizontal spread of light across the eastern horizon rather than a vertical pillar of light which is referred to as the false Fajr. An interesting point made is the linking of solar movement observations with astronomical data as Imām Ibn ʿĀbidīn cites Imām ʿAlī Afandī that the distance between the false Fajr and true Fajr is 3 o and between al-shafaq al- Aḥmar and al-abyaḍ is also 3 o ; this will be discussed later when highlighting the permissibility of utilising astronomical data to determine prayer times. )و ( و ق ت )ال م غ ر ب م ن ه إ ل ) غ ر وب )الش ف ق و ه و ا ل م ر ة ( ع ن د ه ا و ب ه ق ال ت الث ل ث ة و إ ل ي ه ر ج ع ا ل م ام ك م ا ف ش ر وح ال م ج م ع و غ ري ه ا ف ك ان ه و ال م ذ ه ب )ق و ل ه : وإل ي ه ر ج ع ا ل م ام ( أ ي إ ل ق و ل م ا ال ذ ي ه و ر و اي ة ع ن ه أ ي ض ا و ص ر ح ف ال م ج م ع ب ن ع ل ي ه ا ال ف ت و ى و ر د ه النم ح ق ق ف النف نت ح ب ن ه ل ي س اع د ه ر و اي ة و ل د ر اي ة إ ل ن. و ق ال ت نلم يذ ه النع ل م ة ق اس م ف ت نصح يح النق د ور ي : إن ر ج وع ه ل ن ي ثنب ت ل م ا ن ق ل ه ال ك اف ة م ن ل د ن األ ئ م ة الث ل ث ة إ ل ال ي و م م ن ح ك اي ة ال ق و ل ي و د ع و ى ع م ل ع ام ة الص ح اب ة ب ل ف ه خ ل ف ال م ن ق ول. ق ال ف ا ل خ ت ي ار : الش ف ق ال ب ي اض و ه و م ذ ه ب الص د يق و م ع اذ ب ن ج ب ل و ع ائ ش ة - ر ض ي ا لل ع ن ه م -. ق ل ت: و ر و اه ع ب د الر ز اق ع ن أ ب ه ر ي ر ة و ع ن 2 W W W. I R T I S. O R G. U K

3 ع م ر ب ن ع ب د ال ع ز يز و ل ي ر و ال ب ي ه ق ي الش ف ق األ ح ر إ ل ع ن اب ن ع م ر و ت ام ه ف يه. و إ ذ ا ت ع ا رض ت األ خ ب ار و ا ل ث ر ف ل ي ر ج و ق ت ال م غ ر ب ب لش ك ك م ا ف ا ل د اي ة و غ ري ه ا. ق ال ال ع ل م ة ق اس م : ف ث ب ت أ ن ق ن ول ان ل م ام ه و ان ل ص ح و م ش ى ع ل ي ه ف ال ب ح ر م ؤ ي د ا ل ه ب ا ق د م ن اه ع ن ه م ن أ ن ه ل ي ع د ل ع ن ق و ل ا ل م ام إ ل ل ض ر ور ة م ن ض ع ف د ل يل أ و ت ع ام ل ب ل ف ه ك ال م ز ار ع ة ل ك ن ت ع ام ل الن اس ال ي و م ف ع ام ة ال ب ل د ع ل ى ق و ل م ا و ق د أ ي د ه ف الن ه ر ت ب ع ا ل لن ق اي ة و ال و ق اي ة و الد ر ر و ا ل ص ل ح و د ر ر ال ب ح ار و ا ل م د اد و ال م و اه ب و ش ر ح ه ال ب ر ه ان و غ ري ه م م ص ر ح ي ب ن ع ل ي ه ال ف ت و ى. و ف الس ر اج : ق و ل م ا أ و س ع و ق و ل ه أ ح و ط و ا لل أ ع ل م. ]ت ن ب يه [ ق د ن من ا ق ر يب ا أ ن الت ف او ت ب ن ي الش ف ق ن ي ب ث ل ث د ر ج ك م ا ب ن ي النف ن جر ي ن ن ف نلي ن حف نظ )ق و ل ه : م ن ه ( أ ي م ن غ ر وب الش ف ق ع ل ى ا ل ل ف ف يه ب ر. )ق و ل ه : و ل ك ن إ ل ( ج و اب ع ن س ؤ ال م ق د ر ت ق د ير ه ل ل ي وز ت ق د مي ه ب ع د د خ ول و ق ت ه. أ ج اب ب ن ه إ ن ا ل ي وز ل لت ر ت يب ل ل ك و ن ال و ق ت ل ي د خ ل و ه ذ ا ع ل ى ق و ل ه و ع ل ى ق و ل م ا أل ن ه ت ب ع ل ل ع ش اء و أ ث ر ا ل ل ف ي ظ ه ر ف يم ا ل و ق د م ال و ت ر ع ل ي ه ا ن س ي ا أ و ت ذ ك ر أ ن ه ص ل ه ا ف ق ط ع ل ى غ ري و ض وء ل ي ع يد ه ع ن د ه و ع ن د ه ا ي ع يد ن ه ر و ل ي ت ع ر ض ل ل م س ق ط الث ال ث و ه و ك و ن ال ف و ائ ت س ت ا ف ل ي ر اج ع ر ح ت. )ق و ل ه : ل و ج وب الت ر ت يب ) أ ي ل ز وم ه ف إ ن ه ف ر ض ع م ل ي ط. )ق و ل ه : أل ن ه م ا ف ر ض ان ع ن د ا ل م ام ( ل ك ن ال ع ش اء ق ط ع ي و ال و ت ر ع م ل ي و ه ذ ا ت ع ل يل ل ل ح ك م ي ال م ذ ك ور ي ن ف ال م ت : األ و ل ك و ن م ا ب ي غ ي ب وب ة الش ف ق و ال ف ج ر و ق ت ا ل م ا م ع ا. الث ا ن ل و ص ل ه ق ب ل ه ا ف إ ن ن س ي ا س ق ط الت ر ت يب و إ ن ع ام د ا ف ه و ب ط ل م و ق وف ع ل ى م ا س ي أ ت ت فص يل ه ف ق ض اء ال ف و ائ ت ح. The Ḥanafī school passes verdict on Imām s position of al-shafaq al-abyaḍ as being start of ʿIshāʾ. م طنل ب ف ف اق د و قنت النع ش اء ك أ نهل ب نلغ ار. Exceptional Circumstances )ق و ل ه : ك ب ل غ ار ( ب ض م ال ب اء ال م و ح د ة ف س ك ون ال ل م و أ ل ف ب ي ال غ ي ال م ع ج م ة و الر اء ل ك ن ض ب ط ه ف ال ق ام وس و ال ع ام ة ت ق ول ب ل غ ار : و ه ي م د ين ة الص ق ال ب ة ض ار ب ة ف الش م ال ش د يد ة ال ب ر د اه. ب ل أ ل ف. و ق ال : )ق و ل ه : ف إ ن ف يه ا ي ط ل ع ال ف ج ر ق ب ل غ ر وب الش ف ق ) م ق ت ض اه أ ن ه ف ق د و ق ت ال ع ش اء و ال و ت ر ف ق ط و ل ي س ك ذ ل ك ب ل ف ق د و ق ت ال ف ج ر أ ي ض ا أل ن اب ت د اء و ق ت الص ب ح ط ل وع ال ف ج ر و ط ل وع ال ف ج ر ي س ت د ع ي س ب ق الظ ل م و ل ظ ل م م ع ب ق اء الش ف ق أ ف اد ه ح. 3 W W W. I R T I S. O R G. U K

4 أ ق ول : ا ن ل ل ف النم نق ول ب ن ي م ش اي خ النم نذه ب إ ن ا ه و ف و ج وب النع ش اء و النو تنر ف ق نط و ل ن ن ر أ ح د ا م نه ن م ت ع رض ل ق ض ا ء النف ن جر ف ه ذ ه الص ور ة و إ ن ا النو اق ع ف ك ل م ه ن م ت ن سم ي ت ه ف ن جر ا ل ن النف ن جر ع ند ه ن م ا ن سم ل نلب ي اض النم نت ش ر ف ان ل ف ق م و اف ق ا ل نلح د يث الص ح يح ك م ا م ر ب ل ت نقي يد ب س ن بق ظ ل م. ع ل ى أ ن ل ن س ل م ع د م الظ ل م ه ن ا ث ر أ ي ت ط ذ ك ر ن و ه. Imām Ibn ʿĀbidīn makes a mention of a place called Bulghār. This place is described as being north of the then Ottoman Empire, a place where ʿIshāʾ time does not occur in several months of the year and one where it is extremely cold. Modern Bulgaria, which is an obvious possibility, is geographically situated near the Ottoman Bulgaria of the early 19 th century (the time of Imām Ibn ʿĀbidīn) and would have had coordinates of o N o E. However it does not fit the description given, as Ottoman Bulgaria would be western, similar climate as Imām Ibn ʿĀbidīn and the prayer times continue to be distinct up to 48 o N. In conclusion, the area that is being referred to must be further north. Most probably between o N which is further substantiated by the description of being extremely cold with icy grounds. Qasimi (2010a, p. 150) argues that if the fatwā was given on al-shafaq alor 18 o depression of Abyaḍ then it would be o N according to those who adopt either 15 o the Sun. 2 He further suggests that if it the fatwā was given on al-shafaq al-aḥmar then it would be o N according to those who adopt either 15 o or 18 o depression of the Sun. Imām Yāqūt al-ḥamawī discusses the place in Muʾjam al-buldān, شهر. بلغار: بلضم والغنب معجم مدينة الصقابلة ضاربة ف الشمال شديدة الربد ل يكاد الثلج يقلع عن أرضها صيفا و ل شتاء وقل يري أهلها أرضا نشفة وبناؤهم بخشب وحده وهو أنريكبوا عودا فوق عود... وب ي إتل مدينة ا لزر وبلغار علي طريق املفاوز نو معجم البلدان ج ١ ص ٦ ٤٨٥ It is described as a northern place, extremely cold; the city of Atil is mentioned which is a city of the Khazaria empire. Atil was located along the Volga Delta at the northwestern corner of the Caspian Sea. بلغار مدينة على ساحل بر مانيطس قال أبو حامد األندلسي: هي مدينة عظيمة مبنية من خشب الصنوبر وسورها من خشب البلوط وحو لا من أمم الرتك ما ل يعد و ل حيصى. وب ي بلغار وقسطنطينية مسرية شهرين وب ي ملوكهم قتال. أي ت ملك بلغار جبنودكثرية ويشن الغارات على ب لد قسطنطينية واملدينة ل تتنع منهم إ ل بألسوار. قال أبو حامد األندلسي: طول النهار ببلغار يبلغ عشرين ساعة وليلهم يبقى أربع ساعات وإذا قصر هنارهم يعكس ذلك. والربد عندهم شديد جدا ل يكاد الثلج ينقطع عن أرضهم صيفا وشتاء آ ثر الب لد وأخبار العباد للقزويين ص ٦١٢ 2 This will be discussed further later. 4 W W W. I R T I S. O R G. U K

5 It is described to be near the Mānīṭis river, which is called Tnys river based on the Greek name Tanais for the Don River in Russia, near the Volga. A key point to note is that Imām Abū Ḥāmid al-andalūsī says, The long days of Bulghār reach to twenty hours long and their nights are four hours long. قوله: "كبلغار" قال ف القاموس بلغر كقرطق يعين بضم فسكون والعامة تقول بلغار مدينة الصقالبة ضاربة ف الشمال شديدة الربد اه قوله: " ف أقصر ليايل السنة" وهو أربعون ليلة ف أول الصيف عند حلول الشمس رأس السرطان فإن الشمس تكث عندهم على وجه األرض ث ل ث وعشرين ساعة وتغرب ساعة واحدة على حسب عرض البلد حاشية الطحطاوي علي مراقي الف لح ج ١ ص ١٧٨ Imām Ṭaḥṭāwī describes it in the summer months to have twenty-three hour days and one hour night. With further investigation we find a place which meets all these conditions. Bolgar, in Russia, is situated on the Volga River and its weather is described as extremely cold in winter. The Volga-Bulgars accepted Islam in 922 and it continues to be a place of pilgrimage for Tatar Muslims (UNESCO, 2016). (Map courtesy of Google Maps) 5 W W W. I R T I S. O R G. U K

6 (Map and details from - Therefore, its coordinates are around N58 o E49 o. As a reference point the UK coordinates are o N, hence Scotland and Bolgar would have similar circumstances for ʿIshāʾ prayer. Al-Marjānī (2012, p. 382) mentions that Imām Aḥmad ibn Faḍlān had documented in his Risāla about his journey to Bulghār. In there he had mentioned that the first al-ṣubḥ alwould Kādhib and the last al-shafaq al-akhīr is 18 o. Therefore any location above 48 o 30` mean that al-shafaq would coincide with al-ṣubḥ al-kādhib. Imām al- Marjānī s view is that its coordinates are 55 o N. He cites the time when Imām Aḥmad ibn Faḍlān enters to Bulghār as mentioned in his text, انه ملا قدم بلغار ف اول ليلة بتوا هبا قبته املضروبة له ومعه خياط كان للملك من اهل بغداد ليتحدثنا قال فتحدثنا مقدار ما يقر ا لنسان نصف ساعة و نن ننتظر أذان العشاء فاذا ب لذان فخرجنا من القبة وقد طلع الفجر. فقلت لملؤذن أي شيء أذنت قال الفجر. قلت فعشاء ا لخري قال نصليها مع املغرب. قلت فالليل قال كما تري وقد كان أقصر من هذا وقد أخذ ا لن ف الطول. وذكر انه منذ شهر ما نم الليل خوفا من ان يفوته ص لة الصبح رسالة ابن فض لن )الصقالبة( ص ١٢٤ ٥ استشهد ف نظورة ا لق لملرجا ن ص ٧-٣٨٥ He mentions that when he reached Bulghār on the first night, a tent was set up for him. We waited for a short while expecting the call to prayer for ʿIshāʾ. When we heard the call to prayer and stepped out from the tent, Fajr had started. So I asked the Muʾadhin, Which prayer have you called for? He replied, For Fajr. I said, What about ʿʿIshāʾ? He responded, We prayed that with Maghrib. So I asked, What about the night? He replied, 6 W W W. I R T I S. O R G. U K

7 This is it, it s as you ve seen it. In fact the night is shorter than this! It s actually getting longer now! He mentioned then that for up to a month he didn t sleep at night for fear of missing Fajr prayer. The people of Bulghār, as discussed by Imām al-marjānī, adopted a number of positions rather than agreeing upon one position when it came to the two prayers in extreme circumstances. منهم : من يساهل بلكلية ويزعم سقوط هذه الفريضة ف تلك األايم من السنة وأبعدهم عن ا لق وأضلهم عن سواء السبيل هذا بعض وليس عنده شيء إ ل صرف ا لجنماد علي التقليد والتعصب احملض. منهم : من حياط وأيخذ ب لحوط ف مواضع ا ل لف ويعترب األقوال احملكية فيها صحيحة ويراها حجة شرعية. منهم : من يصليها آخذا بذهب مالك والشافعي وغري ها من األمة. ومنهم : من يقول إن الوقت يدخل لن الشفق هو ا لمرة علي األصح وهي تغيب وإ نا يبقي البياض والصفرة وهي غريها ومن ذلك ذهب أبو املعايل من الشافعية إ ل أ ن أول وقت العشاء ح ي يغيب الشفق وهو الصفرة دون البياض وا لمرة. ومنهم : من يقول ان الشفق يغيب من جهة الغرب وحمل األفول واما يبقي ف اجلانب ا لخر وجهة الطلوع بعد وصول الشمس إيل خط نصف النهار ف ا نطاطها فهو حمسوب من الصبح ولذا منع بعض من زعم سقوط العشاء عن أكل السحر بعد نصف الليل ف هذه األوقات. ومنهم : من يتكلف وينوي ف كل يوم قضاء عشاء اليوم السابق. ومنهم : من يصلي بعد انقضاء نصف الليل. ومنهم : من يقول بلتقدير ويعترب غيبة الشفق ف اقرب الب لد إليهم فاذا مضي من الزمان قدر ما يغيب فيه الشفق ف اقرب البلدان إليهم دخل وقت العشاء وخرج وقت املغرب ومقتضي ذلك أن يصلوها ا ل ف نصف الليل بلغيبوبة ف اقرب البلدان إليهم ث األقرب ح ت يغيب عندهم. نظورة ا لق لملرجا ن ص ١-٣٩٠ Some considered that ʿIshāʾ was no longer compulsory due to the absence of its sabab. Imām al-marjānī disagrees with this position. Some considered it valid by adopting a precautious attitude, however for fear that it may not be a compulsory prayer, prayed it individually; due to position of the Ḥanafī school of not praying a supererogatory prayer, which it may be, in congregation. Some prayed it by adopting the school of Imām Mālik or Imām Shāfiʿī or other Fuqahā. In other words they viewed it compulsory and prayed it by utilising their methods as detailed below in exceptional circumstances. Some were of the view that the prayer time had occurred because the shafaq that needed to be considered was al-shafaq al-aḥmar, which had disappered. Therefore this is referring to those days in which it would disappear. 7 W W W. I R T I S. O R G. U K

8 Some were of the view that the shafaq should disappear in the direction of the horizon in which the Sun has set; in other words the western horizon. The light on the eastern horizon was considered as the start of dawn. As as result the night was split into two (Niṣf al-layl), the first half representing night and the second half reperesenting dawn. So they would not eat after half the night if they were fasting the next day. Some prayed ʿIshāʾ but with the view that it was a Qaḍā of the ʿIshāʾ from the night before. Some prayed ʿIshāʾ after half the night was over, in the second half of the night. Some would calulate based upon the countries close to them who continued to have shafaq disappearing. Once completing the various opinions he states that it is clear that ʿIshāʾ is compulsory irrespective if the sabab exists or not as demonstrated by the various views. He then states his own: ث علي تقدير سببته فليس هو من األسباب والشروط ال ت ل حتمل السقوط فإذا مضي بعد املغرب زمان يغيب فيه الشفق ف األقطار ا لستوائية واألايم العتدالية دخل الوقت العشاء. نظورة ا لق لملرجا ن ص ٣٩١ He mentions that ʿIshā should be prayed at what is the time when shafaq disappears in equatorial countries in moderate days. In order for this to be sound it would be more appropriate to view this at the time that ʿIshā was prayed before it became extremely difficult in this locality; because if it was acted upon as described then you could be praying Maghrib in ʿAsr time or even earlier. With respect to when Fajr should start from the various opinions discussed above when the shafaq does not disappear then half the night is agreed by the present day astronomers. As the Institute of Astronomy of the University of Cambridge state that even in astronomical twilight, It will always be darkest at midnight however (though note that since British Summer Time is one hour ahead midnight is actually 1am). (Cambridge, 2012). The text yet to discuss is repeated here as the discussion was detailed regarding Bolgar. ن ر أ ح د ا م نه ن النع ش اء و النو تنر ف ق نط و ل ن م ت ع ر ض ل ق ض ا ء أ ق ول : ا ن ل ل ف النم نق ول ب ن ي م ش اي خ النم نذه ب إ ن ا ه و ف و ج وب النو اق ع ف ك ل م ه ن م ت ن سم ي ت ه ف ن جر ا ل ن النف ن جر ع ند ه ن م ا ن ه ذ ه الص ور ة و إ ن ا سم ل نلب ي اض النم نت ش ر ف ان ل ف ق مو اف ق ا النف ن جر ف ل نلح د يث الص ح يح ك م ا م ر ب ل ت نقي يد ب س ن بق ظ ل م. ع ل ى أ ن ل ن س ل م ع د م الظ ل م ه ن ا ث ر أ ي ت ط ذ ك ر ن و ه. The discussion is then about ʿIshāʾ and Witr, Imām Ibn ʿĀbidīn makes it clear that Fajr is not as some may think that a darkness has to precede the Fajr, rather it is as described earlier. Having said that, he also questions that position. If we take the position that darkness does not have to precede Fajr then even if al-shafaq al-aḥmar does not disappear but the light moves from the western sky to the eastern sky then Fajr will start. )ق و ل ه : ف أ ر ب ع ين ي ة الش ت اء ( ص و اب ه ف أ ر ب ع ين ي ة الص ي ف ك م ا ف ال ب اق ا ن. و ع ب ار ة ال ب ح ر و غ ري ه : ف أ ق ص ر ل ي ايل الس ن ة و ت ام ه ف ح. و ق و ل الن ه ر : ف أ ق ص ر أ اي م الس ن ة س ب ق ق ل م و ه و ال ذ ي أ و ق ع الش ار ح. 8 W W W. I R T I S. O R G. U K

9 )ق و ل ه : ف ي ق د ر ل م ا( ه ذ ا م و ج ود ف ن س خ ال م ت ال م ج ر د ة س اق ط م ن ال م ن ح و ل أ ر م ن س ب ق ه إل ي ه س و ى ص اح ب ال ف ي ض ح ي ث ق ال : و ل و ك ان وا ف ب ل د ة ي ط ل ع ف يه ا ال ف ج ر ق ب ل غ ي ب وب ة الش ف ق ل ي ب ع ل ي ه م ص ل ة ال ع ش اء ل ع د م الس ب ب و ق يل ي ب و ي ق د ر ال و ق ت. اه. ب ق ي النك ل م ف م نع ن الت نقد ير و ا ل ذ ي ي ظنه ر م ن ع ب ار ة النف ن يض أ ن النم ر اد أ ن ه ي ب ق ض اء النع ش اء ب ن ي ق د ر أ ن النو قنت أ نع ن س ب ب النو ج وب ق ند و ج د ك م ا ي ق د ر و ج ود ه ف أ ي م الد ج ال ع ل ى م ا ي ن ت ل ن ه ل ي ب ب د ون الس ب ب ف ي ك ون ق ن ول ه و ي ق د ر النو قنت ج و ا ب ع ن ق ن ول ه ف ان ل و ل ل ع د م الس ب ب. Imām Ibn ʿĀbidīn discusses the meaning of al-taqdīr as it has a number of meanings, one being to calculate and estimate. He says, The meaning is to pray ʿIshāʾ as Qaḍā; in that its time is considered [to have occurred]. What I mean is that the sabab 3 of its necessity is found in the same way its existence is considered in the Days of al-dajjāl as will soon come; this is because [ʿIshāʾ] cannot become necessary without the sabab. So his statement, Its time is considered [to have occurred] is in response from his statement at the beginning due to the absence of the sabab (in this case al-shafaq al-abyaḍ). و ح اص ل ه أ ن ل ن س ل م ل ز وم و ج ود الس ب ب ح ق يق ة ب ن ل ي نكف ي ت نقد ير ه ك م ا ف أ ي م الد ج ال. و ي نت م ل أ ن النم ر اد ب لت نقد ير النم نذك و ر أ قنر ب النب ل د إل ن يه ن م و النم نع ن النع ش اء ف ح ق ه ن م ب ق ندر م ا ي غ يب ف يه الش ف ق ف ان ل و ل ه و م ا ق ال ه الش اف ع ي ة م ن أ ن ه ي ك ون و قنت أ ظنه ر ك م ا ي ظ ه ر ل ك م ن ك ل م ال ف ت ح ا ل ت ح ي ث أ ل ق ه ذ ه ال م س أ ل ة ب س أ ل ة أ اي م الد ج ال و أل ن ه ذ ه ال م س أ ل ة ن ق ل وا ف يه ا ا ل خ ت ل ف ب ي ث ل ث ة م ن م ش ا ي ن ا و ه م ال ب ق ايل و ا ل ل و ا ن و ال ب ر ه ان ال ك ب ري ف أ ف ت ال ب ق ايل ب ع د م ال و ج وب و ك ان ا ل ل و ا ن ي ف ت ب و ج و ب ال ق ض اء ث و اف ق ال ب ق ايل ل م ا أ ر س ل إل ي ه ا ل ل و ا ن م ن ي س أ ل ه ع م ن أ س ق ط ص ل ة م ن ا ل م س أ ي ك ف ر ف أ ج اب الس ائ ل ب ق و ل ه : م ن ق ط ع ت ي د اه أ و ر ج ل ه ك م ف ر وض و ض وئ ه ف ق ال ل ه : ث ل ث ل ف و ات ال م ح ل ق ال ف ك ذ ل ك الص ل ة ف ب ل غ ا ل ل و ا ن ذ ل ك ف اس ت ح س ن ه و ر ج ع إ ل ق و ل ال ب ق ايل ب ع د م ال و ج وب. و أ م ا ال ب ر ه ان ال ك ب ري ف ق ال ب ل و ج وب ل ك ن ق ال ف الظ ه ري ي ة و غ ري ها: ل ي ن و ي ال ق ض اء ف الص ح ي ح ل ف ق د و ق ت األ د اء. و اع ت ر ض ه الز ي ل ع ي ب ن ال و ج وب ب د ون الس ب ب ل ي ع ق ل و ب ن ه إذ ا ل ي ن و ال ق ض اء ي ك ون أ د اء ض ر ور ة و ه و أ ي األ د اء ف ر ض ال و ق ت و ل ي ق ل ب ه أ ح د إذ ل ي ب ق ى و ق ت ال ع ش اء ب ع د ط ل وع ال ف ج ر إ ج اع ا. اه. و أ ي ض ا ف إ ن م ن ج ل ة ب ل د ه م م ا ي ط ل ع ف يه ا ال ف ج ر ك م ا غ ر ب ت الش م س ك م ا ف الز ي ل ع ي و غ ري ه ف ل م ي وج د و ق ت ق ب ل ال ف ج ر مي ك ن ف يه األ د اء. نعت ب ار ب قنر ب النب ل د إذ ا ع ل ن مت ذ ل ك ظ ه ر ل ك أ ن م ن ق ال ب لنو ج وب ي ق ول ب ه ع ل ى س ب يل النق ض اء ل ان ل د اء و ل ن و ك ان ا ل إل ن يه ن م ل ز م أ ن ي ك ون النو قنت ال ذ ي ا نعت ب ن ر ن ه ل ن م و قنت ا ل لنع ش اء ح ق يق ة ب ن يث ت ك ون النع ش اء ف يه أ د اء م ع أ ن النق ائ ل ي ع ند ن ب لنو ج وب ص ر ح وا ب ن ه ا ق ض اء و ب ف نقد و قنت ان ل د اء : و أ ي ن ض ا ل ن و ف ر ض أ ن ف ن جر ه ن م ي طنل ع ب ق ندر م ا ي غ يب الش ف ق ف أ قنر ب النب ل د أ ن الص ن النع ش اء و الص ن بح ف ح ق ه ن م أ ن و بح ل ي ندخ ل ب ط ل وع النف نج ر. إل ن يه ن م ل ز م ا ت اد و قن ت ن 3 The cause is a required in order for a ruling to come about; so in the case of Maghrib it is the setting of the Sun. Once the Sun sets Maghrib prayer becomes compulsory, not before. 9 W W W. I R T I S. O R G. U K

10 إن ق ل ن ا: إن ال و ق ت ل ل ع ش اء ف ق ط و ل ز م أ ن ت ك ون ال ع ش اء ن ه ار ي ة ل ي د خ ل و ق ت ه ا إ ل ب ع د ط ل وع ال ف ج ر و ق د ي ؤ د ي أ ي ض ا إ ل أ ن الص ب ح إ ن ا ي د خ ل و ق ت ه ب ع د ط ل وع ش س ه م و ك ل ذ ل ك ل ي ع ق ل ف ت ع ي م ا ق ل ن ا ف م ع ن الت ق د ير م ا ل ي وج د ن ق ل ص ر يح ب ل ف ه. و أ م ا م ذ ه ب الش اف ع ي ة ف ل ي ق ض ي ع ل ى م ذ ه ب ن ا ث ر أ ي ت ف ا ل ل ي ة ذ ك ر م ا ذ ك ر ه الش اف ع ي ة ث اع ت ر ض ه ب ن ظ اه ر ح د يث الد ج ال ي ف ي د الت ق د ير ف خ ص وص ذ ل ك ال ب ل د أل ن ال و ق ت ي ت ل ف ب خ ت ل ف ك ث ري م ن األ ق ط ار و ه ذ ا م ؤ ي د ل م ا ق ل ن ا و لل ا ل م د ف اف ه م. Furthermore, he adds, In summary, we do not accept the necessary occurrence of the sabab in reality but rather its implication or consideration is sufficient like in the Days of al-dajjāl. It is also possible that the meaning of al-taqdīr is as the Shāfiʿiyya have understood it that the time of ʿIshāʾ occurs upon them by estimating/calculating on the al- Shafaq of the nearby countries to them. However, the first meaning is clearer. He adds. Now that you know this, it should become apparent to you that those who say [ʿIshāʾ] is necessary say it as understanding it as Qaḍā not Adā; so if one was to base [the prayer time] on the nearby countries then this time that we consider will become ʿIshāʾ time proper in that ʿIshāʾ would have become Adā in spite of the scholars views according to us that it is Qaḍā due to the absence of Adā time. Similarly, if the start of Fajr was deemed compulsory due to a calculation based on the disappearance of al-shafaq in nearby countries then it would make binding the coming together of both times of ʿIshāʾ and Ṣubḥ in their responsibility (in other words two prayers which have their own time will have their times amalgamated into one) or that ṣubḥ does not start with the rising of true Fajr (which is the denial of sabab of Fajr). In other words, what the Imām is saying is that we pray ʿIshāʾ and consider it to be Qaḍā as we are in reality praying it in Fajr time. If we accept the time from a nearby country, then we consider it as Adā as we have set a time for it but the problem with that is we have not considered the start of Fajr time based on the rising of true Fajr which has already occurred. Hence we are in a difficult situation, so we adopt the view that Fajr time has started based upon the rising of true Fajr and ʿIshāʾ time has elapsed hence praying it as Qaḍā. )ق و ل ه : و ل ي ن و ي ال ق ض اء إ ل ( ق د ع ل م ت م ا أ و ر د ه الز ي ل ع ي ع ل ي ه م ن أ ن ه ي ل ز م م ن ع د م ن ي ة ال ق ض اء أ ن ي ك ون أ د اء ض ر ور ة إ ل ف ي ت ع ي أ ن حي م ل ك ل م ال ب ر ه ان ال ك ب ري ع ل ى و ج وب ال ق ض اء ك م ا ك ان ي ق ول ب ه ا ل ل و ا ن. و ق د ي ق ال : ل م ان ع م ن ك و هن ا ل أ د اء و ل ق ض اء ك م ا س ى ب ع ض ه م م ا و ق ع ب ع ض ه ا ف ال و ق ت أ د اء و ق ض اء ل ك ن ال م ن ق ول ع ن ال م ح يط و غ ري ه أ ن الص ل ة ال و اق ع ب ع ض ه ا ف ال و ق ت و ب ع ض ه ا خ ار ج ه ي س م ى م ا و ق ع م ن ه ا ف ال و ق ت أ د اء و م ا و ق ع خ ار ج ه ي س م ى ق ض اء اع ت ب ار ا ل ك ل ج ز ء ب ز م ان ه ف اف ه م. )ق و ل ه : ف ز ع م ال م ص ن ف إ ل ( أ ي ح ي ث ج ز م ب ه و ع ب ر ع ن م ق اب ل ه ب ق يل و ل ذ ا ن س ب ه ف ا ل م د اد إ ل ال و ه م. )ق و ل ه : و أ و س ع ا ال م ق ال ) أ ي ك ل م ن الش ر ن ب ل يل و ال ب ر ه ان ا ل ل ب ل ك ن الش ر ن ب ل يل ن ق ل ك ل م ال ب ر ه ان ا ل ل ب ب ر م ت ه ف ل ذ ا ن س ب إل ي ه ا ل يس اع. 10 W W W. I R T I S. O R G. U K

11 )ق و ل ه : و م ن ع ا م ا ذ ك ر ه ال ك م ال ) أ م ا ال ذ ي ذ ك ر ه ال ك م ال ف ه و ق و ل ه و م ن ل ي وج د ع ن د ه م و ق ت ال ع ش اء أ ف ت ال ب ق ايل ب ع د م ال و ج وب ي ر ت ب ال و ض وء ع ن م ق ط وع ه م ا م ن ال م ر ف ق ي و ل م ت أ م ل ف ث ب وت ال ف ر ق ب ي ع ل ي ه م ل ع د م الس ب ب ك م ا ي س ق ط غ س ل ال ي د ي ن م ن ع د م حم ل ال ف ر ض و ب ي ع د م س ب ب ه اجل ع ل ي ال ذ ي ج ع ل ع ل م ة ع ل ى ال و ج وب ا ل ف ي الث اب ت ف ن ف س األ م ر و ج و از ت ع د د ال م ع ر ف ا ت ل لش ي ء ف ان ت ف اء ال و ق ت ال م ع ر ف و ان ت ف اء الد ل يل ع ل ى الش ي ء ل ي س ت ل ز م ان ت ف اء ه جل و از د ل يل آخ ر و ق د و ج د و ه و م ا ت و اط أ ت ع ل ي ه أ خ ب ار ا ل س ر اء م ن ف ر ض ا لل ت ع ا ل الص ل و ات خ س ا ب ع د م ا أ م ر أ و ل ب م س ي ث اس ت ق ر األ م ر ع ل ى ا ل م س ش ر ع ا ع ام ا أل ه ل ا ل ف ا ق و س ل م - ذ ك ر الد ج ال ق ل ن ا: م ا ل ب ث ه ف األ ر ض ق ال أ ر ب ع ون ي و م ا ل ت ف ص يل ب ي ق ط ر و ق ط ر و م ا ر و ي»أ ن ه - ص ل ى ا لل ع ل ي ه ي و م ك س ن ة و ي و م ك ش ه ر و ي و م ك ج م ع ة و س ائ ر أ اي م ه ك أ اي م ك م ق ل ن ا اي ر س ول ا لل ف ذ ل ك ال ي و م ال ذ ي ك س ن ة أ ت ك ف ين ا ف يه ص ل ة ي و م ق ال : ل ا ق د ر وا ل ه «ر و اه م س ل م ف ق د أ و ج ب أ ك ث ر م ن ث ل ث م ائ ة ع ص ر ق ب ل ص ي ر ور ة الظ ل م ث ل أ و م ث ل ي و ق س ع ل ي ه ف اس ت ف د ن أ ن ال و اج ب ف ن ف س األ م ر خ س ع ل ى ال ع م وم غ ي ر أ ن ت و ز يع ه ا ع ل ى ت ل ك األ و ق ات ع ن د و ج ود ه ا و ل ي س ق ط ب عد م ه ا ال و ج وب و ك ذ ا و س ل م -» خ س ص ل و ات ك ت ب ه ن ا لل ع ل ى ال ع ب اد «. اه. و أ م ا ال ذ ي ذ ك ر ه ال ب ر ه ان ا ل ل ب ف ش ر ح ال م ن ي ة ف ه و ق ال - ص ل ى ا لل ع ل ي ه ق و ل ه و اجل و اب أ ن ي ق ال : ك م ا اس ت ق ر األ م ر ع ل ى أ ن الص ل و ات خ س ف ك ذ ا اس ت ق ر األ م ر ع ل ى أ ن ل ل و ج وب أ س ب ا ب و شر وط ا ل ي وج د ش روط ال و ج وب و أ س ب اب ه س ل م ن اه و ل ي ف يد ك ل ع د م ب د وهن ا و ق و ل ك ش ر ع ا ع ام ا إ ل إن أ ر د ت أ ن ه ع ام ع ل ى ك ل م ن و ج د ف ح ق ه ظ اه ر ب ع ض ذ ل ك ف ح ق م ن ذ ك ر و إ ن أ ر د ت أ ن ه ع ام ل ك ل ف ر د م ن أ ف ر اد ال م ك ل ف ي ف ك ل ف ر د م ن أ ف ر اد األ اي م م ط ل ق ا ف ه و ال ب ط ل ن ف إ ن ا ل ائ ض ل و ط ه ر ت ب ع د ط ل وع الش م س ل ي ك ن ال و اج ب ع ل ي ه ا ف ذ ل ك ال ي و م إ ل أ ر ب ع ص ل و ات و ب ع د خ ر وج و ق ت و ل ي ق ل ال ي و م إ ل ث ل ث ص ل و ات و ه ك ذ ا أ ح د إن ه إذ ا ط ه ر ت ف ب ع ض ال ي و م أ و ف أ ك ث ر ه م ث ل ي الظ ه ر ل ي ب ع ل ي ه ا ف ذ ل ك ع ل ي ه ا ت ام ص ل و ات ال ي و م و الل ي ل ة أل ج ل أ ن الص ل و ات ف ر ض ت ع ل ى ك ل م ك ل ف. ب ف إ ن ق ل ت: ت ل ف ال و ج وب ف ح ق ه ا ل ف ق د ش ر ط ه و ه و الط ه ار ة م ن ا ل ي ض. ق ل ن ا ل ك: ك ذ ل ك ت ل ف ال و ج وب ف ح ق ه ؤ ل ء ل ف ق د ش ر ط ه و س ب ب ه و ه و ال و ق ت و أ ظ ه ر م ن ذ ل ك ال ك اف ر إذ ا أ س ل م ب ع د ف و ات و ق ت أ و أ ك ث ر م ن ال ي و م م ع أ ن ع د م الش ر ط و ه و ا ل س ل م ف ح ق ه م ض اف إل ي ه ل ت ق ص ري ه ب ل ف ه ؤ ل ء و ل ي ق ل أ ح د ي ب ع ل ي ه ت ام ص ل و ات ذ ل ك ال ي و م ل ف رت اض الص ل و ات خ س ا ع ل ى ك ل م ك ل ف ف ي و م و ل ي ل ة و ال ق ي اس ع ل ى م ا ف ح د يث الد ج ال غ ي ر ص ح يح أل ن ه ل م د خ ل ل ل ق ي اس ف و ض ع األ س ب اب و ل ئ ن س ل م ف إ ن ا ه و ف يم ا ل ي ك ون ع ل ى خ ل ف ال ق ي اس و ا ل د يث و ر د ع ل ى خ ل ف ال ق ي اس ف ق د ن ق ل الش ي خ أ ك م ل الد ين ف ش ر ح ال م ش ار ق ع ن ال ق اض ي ع ي اض أ ن ه ق ال : ه ذ ا ح ك م م ص وص ب ذ ل ك الز م ان ش ر ع ه ل ن ا ص اح ب الش ر ع و ل و و ك ل ن ا ف يه ل ج ت ه اد ن ل ك ان ت الص ل ة ف ي ه ع ن د األ و ق ات ال م ع ر وف ة و اك ت ف ي ن ا ب لص ل و ات ا ل م س. اه. و ل ئ ن س ل م النق ي اس ف ل ب د م ن النم س او اة و ل م س او اة ف إ ن م ا ن نن ف يه ل ن ي وج ند ز م ان ي ق د ر ل لنع ش اء ف يه و قنت خ اص. و النم ف ا د م ن ا ن ل د يث أ ن ه ي ق د ر ل ك ل ص ل ة و قنت خ اص ب ا ل ن يس ه و و قنت ا ل ص ل ة أ نخر ى ب ن ل ل ي ندخ ل و قنت م ا ب نعد ه ا ق ن بل م ض ي و قنت ه ا النم ق د ر ل ا و إ ذ ا م ض ى ص ار نت ق ض اء ك م ا ف س ائ ر ان ل ي م ف ك أ ن الز و ال و ص ن ير ور ة الظ ل م ثن ل أ ن و م ثنل ن ي و غ ر وب الش ن م س و غ ن يب وب ة الش ف ق و ط ل وع النف ن جر م ن وج ود ة ف أ ن جز اء ذ ل ك الز م ان ت نقد ير ا ب نكم الش ن رع و ل ك ذ ل ك ه ن ا إ نذ الز م ان النم ن وج ود إ ما و قن ت ل نلم غنر ب ف ح ق ه ن م أ ن و و قنت ل لنف ن جر ب ن ل ن ج اع ف ك ن يف ي ص ح النق ي اس و ع ل م ب ا ذ ك ن ر ن ع د م النف ن رق ب ن ي م ن ق ط ع نت ي د اه أ ن و ر ن ج ل ه م ن النم ن رف ق ن ي و النك نعب ن ي و ب ن ي ه ذ ه النم ن سأ ل ة ك م ا ذ ك ر ه النب ق ا ل. 11 W W W. I R T I S. O R G. U K

12 و ل ذ ا س ل م ه ا ل م ام ا ل ل و ا ن و ر ج ع إل ي ه م ع أ ن ه ا ل ص م ف يه - إن ص اف ا م ن ه و ذ ل ك أل ن ال غ س ل س ق ط ث ل ع د م ش ر ط ه أل ن ال م ح ال ش ر وط ف ك ذ ا ه ن ا س ق ط ت الص ل ة ل ع د م ش ر ط ه ا ب ل و س ب ب ه ا أ ي ض ا و ك م ا ل ي ق م ه ن اك د ل يل جب ع ل م ا و ر اء ال م ر ف ق إ ل ا ل ب ط و م ا ف و ق ي ع ل ج ز ء ا م ن و ق ت ال م غ ر ب أ و م ن و ق ت ال ف ج ر أ و م ن ه م ا ال ك ع ب ب ق د ار ال ق د م خ ل ف ا ع ن ه ف و ج وب ال غ س ل ك ذ ل ك ل ي ر د د ل يل خ ل ف ا ع ن و ق ت ال ع ش اء و ك م ا أ ن الص ل و ات خ س ب ل ج اع ع ل ى ال م ك ل ف ي ك ذ ا ف ر ائ ض ال و ض وء ع ل ى ال م ك ل ف ي ل ت ن ق ص ع ن أ ر ب ع ب ل ج اع ل ك ن ل ب د م ن و ج ود ج يع أ س ب اب ال و ج وب و ش ر ائ ط ه ف ج يع ذ ل ك ف ل ي ت أ م ل ال من ص ف و ا لل س ب ح ان ه و ت ع ا ل ال م و ف ق اه ك ل م ال ب ر ه ان ا ل ل ب. و ق د ك ر ع ل ي ه ال ف اض ل ال م ح ش ي ب لن ق ص و ان ت ص ر ل ل م ح ق ق ب ا ي ط ول ف م ن ج ل ة ذ ل ك أ ن ه ق ال : إن م ا ف ع ل ن اه ل ي س م ن ب ب ال ق ي ا س ب ل ا ل ل اق د ل ل ة و ق و ل ال ب ر ه ان ا ل ل ب إن م ا ن ن ف يه ل ي وج د ز م ان ي ق د ر ل ل ع ش اء ف يه و ق ت خ اص م ن وع و ذ ل ك أل ن م ن ي ق د ر ي ع ل ل ك ل ص ل ة و ق ت ا ي ت ص هب ا ل ي ش ار ك ه ا ف يه غ ي ر ه ا. اه. أ ق ول : ل ي نف ى أ ن النق ائ ل ي ب لنو ج وب ع ند ن ل ن ي نع ل وا ل ت نلك الص ل ة و قنت ا خ اص ا ب ا ب ن يث ي ك ون ف نعل ه ا ف يه أ د اء و خ ار ج ه ا ق ض اء ك م ا ه و ف أ ي م الد ج ال ل ن ا ن ل لنو ا ن ق ال ب و ج و ب ا ق ض اء و النب ن ره ان النك ب ري ق ال : ل ي نو ي النق ض اء ل ع د م و قنت ان ل د اء و ب ه ص ر ح ف النف نتح أ ي ن ض ا ف أ ي ن ن ان ل ن ل اق د ل ل ة م ع ع د م النم س او اة ف ل ن و ك ان ب ط ر يق ان ل ن ل اق أ ن و النق ي اس ل ع ل وا ل ا و قنت ا خ اص ا ب ا ن وج ود ا ل ي اب ف نعل ه ا ب نعد النف ن جر و ل ي نس م نع ن الت نقد ير م ا ق ال ه الش اف ع ي ة ك م ا ع ل ن ف يه أ د اء و إ ن ا ق د ر وه م مت و إ ل ل ز م ت ك ون ك ن ون ه ا ف يه أ د اء و ق ند ع ل ن مت ق ن ول الز ي ن ل ع ي إن ه ل ن ي ق ن ل ب ه أ ح د : أ ن ي ب ك ن و ن ا أ د اء ل ن ه ل ي ن بق ى و قنت النع ش اء ب نعد النف نج ر. I have included the full discussion as there are points to consider. Imām Ibn ʿĀbidīn stresses the point that the ʿIshāʾ in a place where Fajr takes place before al-shafaq is not based on the Days of al-dajjāl, I say, it is clear that the scholars view of making [ʿIshāʾ] necessary is not to make for this prayer a specific time so that by performing the prayer in that time will make it Adā and praying outside of that time will make it Qaḍā like the Days of al- Dajjāl. This is because al-ḥalwānī has said that it is necessary as Qaḍā and al-burhān al- Kabīr has said, We do not make the intention of Qaḍā due to the absence of Adā time. This is exactly what is explained in al-fatḥ as well. So where is the basing as evidence upon none equals? If [as we are accused] this was by basing as evidence or analogy [on the Days of al- Dajjāl] we would have given it a specific time so it would be considered as Adā in that time. They (our scholars) have only considered it present by making it compulsory to perform it after Fajr [as Qaḍā and the fact that there are five prayers in a 24-hour cycle]. The meaning of al-taqdīr is not how the Shāfiʿiyya consider it as you know otherwise it would be binding as Adā and you know the statement of al-zaylaʿī that nobody states that, i.e. that it is Adā, because there is no ʿIshāʾ time after Fajr [as Fajr has risen before the start time of ʿIshāʾ]. و ان ل ن حس ن ف ا ن ل و اب ع ن النم ح ق ق النك م ال اب ن ن ان ل م ام أ ن ه ل ن ي نذك ن ر ح د يث الد ج ال ل ي ق يس ع ل ن يه م ن سأ ل ت ن ا أ ن و ي نلح ق ه ا ب ه د ل ل ة و إ ن ا ذ ك ر ه د ل ي ل ع ل ى افن ت اض الص ل و ات ا ن ل ن مس و إ ن ل ن ي وج ند الس ب ب افن ت اض ا ع ام ا ل ن ق ن ول ه و م ا ر و ي م نعط وف ع ل ى ق ن ول ه م ا ت و اط أ نت ع ل ن يه أ نخب ار ان ل ن سر اء و م ا أ ن ور د ه ع ل ن يه م ن ع د م ا ل فن ت اض ع ل ى ا ن ل ائ ض و النك اف ر ي اب ع نه ب ا ق ال ه النم ح ش ي م ن و ر ود الن ص ب نخر اج ه م ا م ن النع م وم. 12 W W W. I R T I S. O R G. U K

13 To summarise, it is understood that there are five compulsory prayers in the day/night (i.e. a 24-hour cycle) which in normal circumstances come about due to various sabab. However, in the absence of these sabab the five prayers are considered and have to be prayed in an appointed time. The reason why ʿIshāʾ is being discussed as Qaḍā rather than Adā is because Fajr time starts before ʿIshāʾ time has started so in absolute terms it is being prayed outside of its time as determined by the sabab. The ḥadith of the Days of al-dajjāl is being used as evidence to support the view of five prayers even though the sabab does not occur. ه ذ ا و ق د أ ق ر م ا ذ ك ر ه ال م ح ق ق ت ل م يذ اه ال ع ل م ت ان ال م ح ق ق ان اب ن أ م ري ح اج و الش ي خ ق اس م. و ا ل اص ل أ ن ه م ا ق و ل ن م ص ح ح ان و ي ت أ ي د ال ق و ل ب ل و ج وب ب ن ه ق ال ب ه إم ام م ت ه د و ه و ا ل م ام الش اف ع ي ك م ا ن ق ل ه ف )ق و ل ه : و ل ي س اع د ه ( الض م ري ر اج ع إ ل م ا ذ ك ر ه ال ك م ال ح. )ق و ل ه : ح د يث الد ج ال ) ه و م ا ق د م ن اه ف ك ل م ال ك م ال. ق ال ا ل س ن و ي : ف ي س ت ث ن ه ذ ا ال ي و م م ا ذ ك ر ف ا ل ل ي ة ع ن ال م ت و يل ع ن ه. ال م و اق يت و ي ق اس ال ي و م ان الت ال ي ان ل ه. ق ال الر م ل ي ف ش ر ح ال م ن ه اج : و ي ر ي ذ ل ك ف يم ا ل و م ك ث ت الش م س ع ن د ق و م م د ة. اه. ح. ق ال ف إم د اد ال ف ت اح ق ل ت: و ك ذ ل ك ي ق د ر جل م يع ا ل جال ك الص و م و الز ك اة و ا ل ج و ال ع د ة و آج ال ال ب ي ع و الس ل م و ا ل ج ار ة و ي ن ظ ر اب ت د اء ال ي و م ف ي ق د ر ك ل ف ص ل م ن ال ف ص ول األ ر ب ع ة ب س ب م ا ي ك ون ك ل ي و م م ن الز اي د ة و الن ق ص ك ذ ا ف ك ت ب األ ئ م ة الش اف ع ي ة و ن ن ن ق ول ب ث ل ه إذ أ ص ل الت ق د ير م ق ول ب ه إ ج اع ا ف ال صل و ات اه. م ط ل ب ف ط ل و ع الش م س م ن م غ ر هب ا ]ت ن ب يه [ و ر د ف ح د يث م ر ف وع»أ ن الش م س إذ ا ط ل ع ت م ن م غ ر هب ا ت س ري إ ل و س ط الس م اء ث ت ر ج ع ث ب ع د ذ ل ك ت ط ل ع م ن ال م ش ر ق ك ع اد ت ا«. ق ال الر م ل ي الش اف ع ي ف ش ر ح ال م ن ه اج : و ب ه ي ع ل م أ ن ه ي د خ ل و ق ت الظ ه ر ب ر ج وع ه ا أل ن ه ب ن ز ل ة ز و ا ل ا و و ق ت ال ع ص ر إذ ا ص ار ظ ل ك ل ش ي ء م ث ل ه و ال م غ ر ب ب غ ر وهب ا. و ف ه ذ ا ا ل د يث أ ن ل ي ل ة ط ل وع ه ا م ن م غ ر هب ا ت ط ول ب ق د ر ث ل ث ل ي ال ل ك ن ذ ل ك ل ي ع ر ف إ ل ب ع د م ض ي ه ا ل ن ب ه ام ه ا ع ل ى الن اس ف ح ين ئ ذ ق ي اس م ا م ر أ ن ه ي ل ز م ق ض اء ا ل م س أل ن الز ائ د ل ي ل ت ان ف ي ق د ر ان ع ن ي و م و ل ي ل ة و و اج ب ه م ا ا ل م س. اه. )ق و ل ه : أل ن ه و إ ن و ج ب ) ع ل ة ل ع د م ال م س اع د ة ح. )ق و ل ه : أ ك ث ر م ن ث ل ث م ائ ة ظ ه ر إ ل ( ف يه أ ن ال و ار د أ ن ال ي و م ك س ن ة ف م ا ق ب ل الز و ال ف ال م ن اس ب ت ع ب ري ال ك م ال ن و ن ص ف س ن ة و ل ي ت ك ر ر ف يه الظ ه ر ه ذ ا ال ع د د ب ا م ر م ن ق و ل ه ف ق د و ج ب أ ك ث ر م ن ث ل ث م ائ ة ع ص ر ق ب ل ص ي ر ور ة الظ ل م ث ل أ و م ث ل ي ل ك ن ه ظ اه ر ف ال م ث ل ي أل ن ه ق ر يب م ن خ س ة أ س د اس الن ه ار ب ل ف ال م ث ل و األ ظ ه ر ق و ل ه ف الش ر ن ب ل ل ي ة و إ ن و ج ب أ ك ث ر م ن ث ل ث م ائ ة ع ش اء م ث ل ق ب ل ط ل وع ال ف ج ر. )ق و ل ه : م ث ل ) أ ي أ ن الص ب ح و ال ع ص ر و ال م غ ر ب و ال ع ش اء و ال و ت ر ك ذ ل ك ح. )ق و ل ه : ف يه ( أ ي ف ح د يث الد ج ال. 13 W W W. I R T I S. O R G. U K

14 )ق و ل ه : و أ م ا ف يه ا( أ ي ف م س أ ل ت ن ا. و ف ب ع ض الن س خ ف يه م ا: أ ي ف ال ع ش اء و ال و ت ر. )ق ن ول ه : ف ق ند ف ق د ان ل ن مر ان ( أ ن ي النع ل م ة و ه ي غ ن يب وب ة الش ف ق ق ن بل النف ن جر و الز م ان النم ع ل م و ه و م ا ت ق ع الص ل ة ف يه أ د اء ض ر ور ة أ ن الز م ان النم ن وج ود ق ن بل النف ن جر ه و ز م ان النم غنر ب و ب نعد ه ه و ز م ان الص ن بح ف ل ن م ي وج ند الز م ان ا ن ل اص ب لنع ش اء و ل ن يس النم ر ا د ف نقد أ نصل الز م ان ك م ا ل ي نف ى ن ع ن م إذ ا ق نلن ا ب لت نقد ير ه ن ا ي ك ون الز م ان م ن وج ود ا ت نقد ير ا ك م ا ف ي ن وم ال دج ال ف ل ي ر د ع ل ى النم ح ق ق و ا لل ت ع ا ل أ نعل م. ]ت ت م ة [ ل أ ر م ن ت ع ر ض ع ن د ن ل ك م ص و م ه م ف يم ا إذ ا ك ان ي طنل ع النف ن جر ع ند ه ن م ك م ا ت غ يب الش ن مس أ نو ب نعد ه ب ز م ان ل ي نقد ر ف ي ه الص ائ م ع ل ى أ نكل م ا ي ق يم ب ني ت ه و ل ي نك ن أ ن ي ق ال ب و ج وب م و ا ل ة الص ن وم ع ل ن يه ن م ل ن ه ي ؤد ي إ ل ان ل ل ك. ف إ ن ق نلن ا ب و ج و ب الص ن وم ي نلز م النق ن ول ب لت نقد ير و ه ن ل ي ق د ر ل ن يل ه ن م ب قنر ب النب ل د إل ن يه ن م ك م ا ق ال ه الش اف ع ي ة ه ن ا أ ي ن ض ا أ نم ي ق د ر ل ن م ب ا ي س ع ان ل نك ل و الش ن رب أ نم ي ب ع ل ن يه ن م النق ض اء ف ق نط د ون ان ل د اء ك ل م نت م ل ف لني ت أ م ن ل. و ل مي ك ن ال ق و ل ه ن ا ب ع د م ال و ج وب أ ص ل ك ال ع ش ا ء ع ن د ال ق ائ ل ب ه ف يه ا أل ن ع ل ة ع د م ال و ج وب ف يه ا ع ن د ال ق ائ ل ب ه ع د م الس ب ب و ف الص و م ق د و ج د الس ب ب و ه و ش ه ود ج ز ء م ن الش ه ر و ط ل وع ف ج ر ك ل ي و م ه ذ ا م ا ظ ه ر يل و ا لل ت ع ا ل أ ع ل م. رداحملتار ج ١ ص ٣٦١-٣٦٦ In the last paragraph after establishing the five daily prayers again he states that what should individuals do when the fasting day is long, When Fajr occurs where they live as the Sun sets or just after in which there is no sufficient time for the fasting person to eat in order to set his intention, nor is it possible to make necessary on him constant fasting as that would most probably kill him; then if we say that the necessity of fasting is brought about by implication [one asks] can their nights be estimated and based on the countries close to them like the way the Shāfiʿiyya adopt here as well [as in prayer]? Or determine that amount of time so he may eat or drink? Is Qaḍā only necessary upon him not Adā? All are possibilities. This is relevant and included in our study as there is a minority view calling for the suspension of fasting in longer days based on the sabab and are seeking alternative methods due to the hardship imposed by long fasts during the summer months (Tarabishy, No date; Dar al-iftaa al Missriyya, 2010; Taqi l-dīn, 2012; Kutty, 2013; al-rukn, 2015). In this lengthy discussion with respect to prayer times we have seen that when the sabab is present then the prayer has to be prayed as it has become compulsory. It is only in the absence of the sabab that it is presumed and considered due to the necessity of praying five prayers. When discussing the issue of fasting Imām Ibn ʿĀbidīn mentions that there can exist situations in which there is either no time or such a short amount of time where an individual could not eat, hence around several minutes, which would mean that he would literally be fasting continuously for up to thirty days. This would obviously cause his death, if not cause serious harm. In that case there are a number of options discussed, however if there is anything up to 30 minutes or an hour then one can eat and survive, even if at a discomfort. In the UK when fasting is in the middle of summer and utilising the solar depression which gives a later time there are a couple of hours to eat, hence to abandon the sabab cannot be adopted for Muslims in the UK. The argument for shorter fasting days 14 W W W. I R T I S. O R G. U K

15 which are not measured by the start of the day and the end cannot be permitted as those sabab exist and there is no necessity as the individual has sufficient time to consume food. To apply legal maxims of bringing ease and seeking the maqṣad of the Āyāt of what is considered as a normal day is not accepted by any of the four schools of law, hence are not considered. We are also not in a legal position to directly engage with the nuṣūṣ in a matter which the Fuqahā have discussed in detail. The legal theory and principles upon which the four schools are based do not give free reign to maqāṣid in the way they are being suggested by those who call for shorter fasting days. Futhermore, getting tired or struggling or finding it difficult is subjective and can vary amongst people depending on lifestyles and occupations and places; whereas sufficient time required in order to be able to eat is objective and measureable. In fact, this is the very reason that when rukhṣa is given with respect to travelling it should be based on the illa of difficulty of the journey, however as this is subjective it is based on the sabab of the length of the journey. So as long as there is sufficient time to eat there is no need to resort to the other options discussed by Imām Ibn ʿĀbidīn. In the situations where that time is not available, which would be places north of Iceland, in other words the North Pole and the surrounding areas, then those options are available. It is presumed we are talking about a very small number of individuals. Furthermore, those Muslims who struggle to fast based on sound legally sanctioned excuse can omit these fasts and make them up in less challenging circumstances. This will be assessed by a reputable scholar on a case-by-case basis. 2.2 Mālikī School Normal Circumstances )ق ن ول ه : م ن غ ر وب ح نر ة الش ف ق ) أ ن ي م ن غ ر وب ا ن ل ن مر ة ال ت ه ي الش ف ق و ان ل ض اف ة ب ي ان ي ة ق ال الش اع ر إن ك ان ي ن ك ر أ ن الش م س ق د غ ر ب ت... ف ف يه ك ذ ب ه ف و ج ه ه الش ف ق ه ذ ا ه و ال م ع ر وف م ن ال م ذ ه ب و ع ل ي ه أ ك ث ر ال ع ل م اء اب ن ن ج ي و ن ق ل اب ن ه ار ون ع ن اب ن ال ق اس م ن و م ا أل ب ح ن يف ة م ن أ ن اب ت د اء م ت ار ال ع ش اء م ن غ ر وب ال ب ي اض و ه و ي ت أ خ ر ع ن غ ر وب ا ل م ر ة ل أ ع ر ف ه )ق و ل ه : ل لث ل ث األ و ل ) أ ي حم س و ب م ن ال غ ر وب و ق يل إ ن اخ ت ي ار ي ال ع ش اء مي ت د ل ط ل وع ال ف ج ر و ع ل ي ه ف ل ض ر ور ي ل ا و ه و م ذ ه ب الش اف ع ي ة و ف يه ف س ح ة )ق و ل ه : ال م ن ت ش ر ض ي اؤ ه ( أ ي م ن ج ه ة ال ق ب ل ة و م ن ج ه ة د ب ر ه ا ح ت ي ع م األ ف ق و ظ اه ر ق و ل ه ال م ن ت ش ر ض ي اؤ ه أ ن ال ف ج ر الص اد ق غ ي ر الض و ء و ل ي س ك ذ ل ك ب ل ه و ض و ء الش م س الس اب ق ع ل ي ه ا ف األ و ل أ ن حي ذ ف ض ي اؤ ه ب ن ي ق ول أ ي ال م ن ت ش ر ف ج ه ة ال ق ب ل ة و ف د ب ر ه ا ح ت ي ع م األ ف ق )ق و ل ه : ب ل ي ط ل ب و س ط الس م اء إ ل ( أ ي ف ه و ب ي اض د ق يق ي ر ج م ن األ ف ق و ي ص ع د ف ك ب د الس م اء م ن غ ري ان ت ش ار ب ل ب ذ ائ ه ظ ل م ة م ن اجل ان ب ي و أ م ا الص اد ق ف ه و ب ي اض ي ر ج م ن األ ف ق و مي ت د جل ه ة ال ق ب ل ة و ل د ب ر ه ا و ي ن ت ش ر و ي ص ع د ل لس م اء م ن ت ش ر ا )ق و ل ه : ي ش ب ه ذ ن ب الس ر ح ان ( ه و ب ك س ر الس ي م ش ت ر ك ب ي الذ ئ ب و األ س د و ال م ر اد أ ن ه ي ش ب ه ذ ن ب الس ر ح ان األ س و د و ذ ل ك أل ن ال ف ج ر ال ك اذ ب ب ي اض م ت ل ط ب س و ا د و الس ر ح ان األ س و د ل و ن ه م ظ ل م و ب ط ن ذ ن ب ه أ ب ي ض ف ال ب ي اض ف يه م ت ل ط ب س و اد 15 W W W. I R T I S. O R G. U K

16 ق و ل ه : و ل ي ك ون ( أ ي ال ف ج ر ال ك اذ ب )ق و ل ه : و ي ن ت ه ي ال م خ ت ار ( أ ي م ت ار الص ب ح و ق و ل ه ل ل س ف ار أ ي ل د خ ول ا ل س ف ار و ال غ اي ة خ ار ج ة )ق و ل ه : و ه و ال ذ ي ت ت م ي ز ف يه ال و ج وه ( أ ي ب ل ب ص ر ال م ت و س ط ف حم ل ل س ق ف ف يه و ل غ ط اء ث إن م ا ذ ك ر ه ال م ص ن ف م ن أ ن ال م خ ت ا ر و ق يل الص ب ح مي ت د ل ل س ف ار األ ع ل ى ه و ر و اي ة اب ن ع ب د ا ل ك م و اب ن ال ق اس م ع ن م ال ك ف ال م د و ن ة ق ال اب ن ع ب د الس ل م و ه و ال م ش ه ور مي ت د اخ ت ي ار ي الص ب ح ل ط ل وع الش م س و ع ل ي ه ف ل ض ر ور ي ل ا و ه و ر و اي ة اب ن و ه ب ف ال م د و ن ة و األ ك ث ر و ع ز اه ع ي اض ل ك اف ة ال ع ل م ا ء و أ ئ م ة ال ف ت و ى ق ال و ه و م ش ه ور ق و ل م ال ك. The Mālikī position for start of ʿIshāʾ is on al-shafaq al-aḥmar. The Fajr prayer is when the light spreads across the eastern horizon which occurs after the false Fajr which is a pillar described as a wolf s tail in that it is thinner near the horizon and thicker away from the horizon; a wolf s tail is bushy on the end. Exceptional Circumstances و ا ل اص ل أ ن ك ل م ن ال ق و ل ي ق د ش ه ر ل ك ن م ا م ش ى ع ل ي ه ال م ص ن ف أ ش ه ر و أ ق و ى ك م ا ق ال ش ي خ ن ا.. )ت ن ب يه ( م ا ذ ك ر ه ال م ص ن ف م ن أ ن م ب د أ ال م خ ت ار ل لظ ه ر م ن ز و ال الش م س إ ل ه ن ا ك ل ه ب لن س ب ة ل غ ري ز م ن الد ج ال و أ م ا ف ز م ن ه ف ي ق د ر ل لظ ه ر و غ ري ه ا ث إن ب نعض النب ل د الس ن ة ف يه ا ي ن ب لن س ب ة ل غ ري ز م ان ه وم و ل ن يل ة و ح ين ئ ذ ف ي ق د ر ون ل ك ل ص ل ة ك ز م ن الد ج ال و ف ب نعض النب ل د الل ن يل م ن النم غنر ب ل لنع ش اء ف ي نخر ج النف ن جر و قنت النع ش اء ف ع ند ا ن ل ن ف ي ة ت ن سق ط ع نه ن م النع ش اء و عند الش اف ع ي ة ي ق د ر ون ب قنر ب النب ل و ل ن ص ع ند ن و ل ك ن ا ن ست ظنه ر ب نعض ه ن د إل ن يه ن م م الر ج وع ف ذ ل ك ل م نذه ب الش اف ع ي ك ذ ا ق ر ر ش ن يخ ن ا الشرح الكبري للشيخ الدردير حاشية الدسوقي ج ١ ص ٩-١٧٨ Imām al-dusūqī states that in some countries a year lasts for one day and one night, in other words approximately six months day and six months night so they will calculate and estimate every prayer as required in the time of al-dajjāl. Also, he states that, in some countries night takes place from Maghrib and then Fajr which removes the time of ʿIshāʾ, so according to the Ḥanafiyya there is no ʿIshāʾ, clearly highlighting the former position of the aḥnāf, and the Shāfiʿiyya will calculate and estimate based on the nearest countries to them. As there is no discussion amongst the Mālikī fuqahā then Imām al-dusūqī mentions that we adopt the madhab of Imām al-shāfiʿī in order, one may presume, to maintain five daily prayers. 16 W W W. I R T I S. O R G. U K

17 2.3 Shāfiʿī School Normal Circumstances )وأول وقت العشاء إذا غاب الشفق وهو ا لمرة وقال املز ن الشفق البياض والدليل عليه ان جربيل عليه الس لم صلي العشاء ا لخرية ح ي غاب الشفق والشفق هو ا لمرة و الد ل يل ع ل ي ه م ا ر و ى ع ب د ا لل ب ن ع م ر و ب ن ال ع اص ر ض ي ا لل ع ن ه م ا أ ن ر س ول ا لل ص ل ى ا لل ع ل ي ه و س ل م ق ال " و ق ت ال م غ ر ب إ ل أ ن ت ذ ه ب ح ر ة ال شف ق " و لهنا ص لة تتعلق بحد النريين واملتفق ي ف ا لسم ا لاص فتعلقت بظهر ها وانور هاكالصبح: وىف آخره قو لن قال ف اجلديد ايل ثلث الليل ملا روي ان جربيل عليه الس لم صلي ف املرة ا لخرية العشاء ا لخرية ح ي ذهب ثلث الليل وقال ف القدمي وا لم لء ايل نصف الليل ملا روى عبد هللا بن عمرو ر ض ي ا لل ع ن ه م ا أ ن الن ب ص ل ى ا لل ع ل ي ه و س ل م ق ال " وقت العشاء ما بينك وب ي نصف لليل " ث يذهب وقت ا لختيار ويبقى وقت اجلواز ايل طلوع الفجر قال أبو سعيد ا لصطخري إذا ذهب ثلث الليل أو نصفه فاتت الص لة وتكون ر ض ي ا لل قضاء واملذهب ا لول ملا روينا من حديث أىب قتادة رضى هللا عنه ويكره ان تسمي العشاء العتمة ل م ا ر و ى اب ن ع م ر ع ن ه م ا أ ن ر س ول ا لل ص ل ى ا لل ع ل ي ه و س ل م ق ال " ل يغلبنكم ا لعراب علي اسم ص لتكم " قال ابن عيينة اهنا العشاء واهنم يعتمون ب لبل ويكره النوم قبلها وا لديث بعدها ملا روى أبو برزة ر ض ي ا لل ع ن ه ق ال ن ه ا ن ر س ول ا لل ص ل ى ا لل ع ل ي ه و س ل م عن النوم قبلها وا لديث بعدها( )الش ر ح ( ف ه ذ ه ال ق ط ع ة م س ائ ل إح د اه ا ف األ ح اد يث أ م ا ح د يث ا ج رب يل األ و ل و الث ا ن ف ص ح يح ان س ب ق ب ي ان ه م ا: و أ م ا ح د يث ع ب د ا لل ب ن ع م ر و ب ن العاصي " و ق ت ال م غ ر ب إ ل أ ن ت ذ ه ب ح ر ة الش ف ق " ف غ ر يب هب ذ ا الل ف ظ و الث اب ت م ن ه ف ص ح يح م س ل م و غ ري ه ع ن ه أ ن الن ب ص ل ى ا لل ع ل ي ه و س ل م ق ال " و ق ت ال م غ ر ب م ا ل ي س ق ط ث و ر الش ف ق " ك م ا س ب ق ب ي ان ه و حت ص يل الد ل ل ة هب ذ ا أل ن ث و ر ه ه و ث و ر ان ه و ه ذ ه ص ف ة األ ح ر ل األ ب ي ض : و أ م ا ح د يث ع ب د ا لل ب ن ع م ر و ب ن ال ع اص ا ل خ ر ف ص ح يح أيضا رواه مسلم ولفظه ف مسلم ع ن ه ع ن الن ب ص ل ى ا لل ع ل ي ه و س ل م " و ق ت ص ل ة ال ع ش اء إ ل ن ص ف الل ي ل األ و س ط " و أ م ا ح د يث أ ب ق ت اد ة ف ص ح يح س ب ق ب ي ان ه : و أ م ا ح د يث اب ن ع م ر ب ن ا ل ط اب ر ض ي ا لل ع ن ه م ا ل ي غ ل ب ن ك م األ ع ر اب ع ل ى اس م ص ل ت ك م ف ص ح يح ر و اه م س ل م و ل ف ظ ه ع ن ده أ ن رسول و س ل م هللا صل ا لل ع ل ي ه ق ال " ل ي غ ل ب ن ك م األ ع ر اب علي ا ساء ص ل ت ك م إ ل أ ن ه ا ال ع ش اء و ه م ي ع ت م ون ب ل ب ل و ق و ل ال م ص ن ف ق ال اب ن ع ي ي ن ة إن ه ا ال ع ش اء إ ل آخ ر ه ك ان ي ن ب غ ي حذف ذكر ابن عيينة: واما أ ب ب ر ز ة ف ص ح يح ر و اه ال ب خ ار ي و م س ل م ل ك ن ل ف ظ ه ع ن د ه ا ع ن أ ب ب ر ز ة ق ال ك ا ن ا لل ص ل ى ا لل ع ل ي ه و س ل م ي ك ر ه الن و م ق ب ل ه ا و ا ل د يث ب ع د ه ا ي ع ين ال ع ش اء )ال م س أ ل ة الث ال ث ة ( ف ان ل ن حك ام أ ن ج ع نت ان ل م ة ع ل ى أ ن و قنت النع ش اء م غ يب الش ف ق و ا نخت ل ف وا ف الش ف ق ه ن ل ه و ا ن ل ن مر ة أ نم النب ي اض و س ن نذك ر ف يه ف ن رع ا م ن ست ق ل إن ش اء ا لل ت ع ا ل و م نذه ب ن ا أ ن ه ا ن ل ن مر ة د ون النب ي اض و أ م ا الص نفر ة ال ت ب نعد ا ن ل ن مر ة و ق ن ب ل النب ي اض ف ا نخت ل ف ك ل م ان ل نصح اب ف يه ا ف ق ال النغ ز ال ف النو س يط الش ف ق ا ن ل ن مر ة د ون الص نفر ة و النب ي اض و ق ال إم ام ا ن ل ر م ن ي 17 W W W. I R T I S. O R G. U K

18 و النغ ز ال ف النب س يط ي ندخ ل و قنت النع ش اء ب ز و ال ا ن ل ن مر ة و الص نفر ة و ق ند ي ن ست د ل ل م ا ب ا ن ق ل ه ص اح ب ج نع ا ن ل و ام ع ع ن ن ص الش اف ع ي أ ن ه ق ال الش ف ق ا ن ل ن مر ة ال ت ف النم غنر ب ف إ ذ ا ذ ه ب ن ت ا ن ل ن مر ة و ل ن ي ر م نه ا شئ ف ق ند د خ ل و قنت ه ا و م ن افنت ت ح ه ا و ق ند ب ق ي من ا لمرة شئ أ ع اد ه ا ف ه ذ ا ل نفظ ه و ه و م نت م ل ل م ا ق ال ه إم ام ا ن ل ر م ن ي ل ن ا ن ل ن مر ة ت رق و ت ن ست ح يل ل ن و ن آخ ر ب ن يث ي ع د ب ق ي ة ل ل ن ون ا ن ل ن مر ة و ف ح نكم ج نزء م نه ا و ل ك ن ن ص الش اف ع ي ف م نت ص ر النم ز ن الش ف ق ا ن ل ن مر ة و ه ك ذ ا ع ب ار ات ج اه ري ان ل نصح ا ب و ه ذ ا ظ اه ر ف أ ن ه ي ندخ ل النو قنت بغيب ا لمرة Imām al-nawawī states that ʿIshāʾ start time is when al-shafaq al-aḥmar takes place. و إ ن ب ق ي ت الص ف ر ة و ه ذ ا ه و ال م ذ ه ب و أ م ا آخ ر و ق ت ال ع ش اء ال م خ ت ار ف ف يه ق و ل ن م ش ه ور ان أحد ها وهو املشهور ف اجلديد أ ن ه مي ت د إ ل ث ل ث الل ي ل و الث ا ن و ه و ن ص ه ف ال ق د مي و ا ل م ل ء م ن اجل د يد مي ت د إ ل ن ص ف الل ي ل و د ل يل ه م ا ف ال ك ت اب و ه ا ح د يث ان ص ح يح ان و اخ ت ل ف ال م ص ن ف ون ف أ ص ح ال ق و ل ي ف ق ال ال ق اض ي أ ب و الط ي ب ص ح ح أ ب و إ س ح اق ال م ر و ز ي ك و ن ه ن ص ف الل ي ل و ص ح ح أ ص ح اب ن ا ث ل ث الل ي ل و م ن ص ح ح ث ل ث الل ي ل ال ب غ و ي و الر اف ع ي و ق ط ع ب ه ج اع ة م ن أ ص ح اب ال م خ ت ص ر ات م ن ه م ال م او ر د ي ف ا ل ق ن اع و ال غ ز ايل ف ا ل ل ص ة و الش اش ي ف ال ع م د ة و د ل يل الث ل ث ح د يث ج رب يل و ح د يث أ ب م وس ى األ ش ع ر ي و ق د س ب ق ب ط ول ه و م ن ص ح ح الن ص ف الش ي خ أ ب و ح ام د و ال م ح ام ل ي و س ل ي م ان ف ر ء وس ال م س ائ ل و أ ب و ال ع ب اس اجل ر ج ا ن و الش ي خ ن ص ر ف ت ه ذ يب ه و الر واي ن و ق ط ع ب ه ج اع ة م ن ه م أ ب و ع ب د ا لل الز ب ري ي و س ل ي م ف ال ك ف اي ة و ال م ح ام ل ي ف ال م ق ن ع و ن ص ر ال م ق د س ي ف ال ك ا ف : ه ذ ه ط ر يق ة ج اه ري األ ص ح اب ف و ق ت ا ل خ ت ي ار أ ن ف يه ق ول ي و ه ي ط ر يق ة اجل م ه ور و الث ان ي ة و ه ي ط ر يق ة اب ن ك م ا ذ ك ر ن و ان ف ر د ص اح ب ا ل او ي ف ق ال ف يه ط ر يق ان أ ح د ه ا ف يه ق و ل ن ك م ا س ب ق ق ال س ر ي ج ل ي س ت ع ل ى ق و ل ي ب ل األ ح اد يث ال و ار د ة ب أل م ر ي ن و الن ص ان ل لش اف ع ي حم م و ل ن ع ل ى اخ ت ل ف ح ال ا ل ب ت د اء و ا ل ن ت ه اء ف ال م ر ا د بلثلث أئه آخ ر و ق ت ا ل ب ت د اء هب ا و ال م ر اد ب لن ص ف أ ن ه آخ ر و ق ت ا ل ن ت ه اء و ه ذ ا الط ر يق غ ر يب و ال م خ ت ار ث ل ث الل ي ل ف إ ذ ا ذ ه ب ي و ق ت ا ل خ ت ي ار ب ق ي و ق ت اجل و از إ ل ط ل وع ال ف ج ر الث ا ن ه ذ ا ه و ال م ذ ه ب ن ص ع ل ي ه الش اف ع ي و ق ط ع ب ه ج ه ور أ ص ح اب ن ا ال م ت ق د م و ال م ت أ خ ر ين و ق ال أ ب و س ع يد ا ل ص ط خ ر ي إذ ا ذ ه ب و ق ت ا ل خ ت ي ار ف ات ت ال ع ش اء و أي ث ب ت ر ك ه ا و ت ص ري ق ض اء و ه ذ ا ال ذ ي ق ال ه ه و أ ي ض ا أ ح د اح ت م ال ي ح ك ا ه ا ال ق ف ال ف ش ر ح الت ل خ يص ع ن أ ب ب ك ر ال ف ار س ي و ق د ق ال الش اف ع ي ف ب ب اس ت ق ب ال ال ق ب ل ة إذ ا م ض ى ث ل ث الل ي ل ف ل أ ر اه ا إ ل ف ائ ت ة ف م ن أ ص ح اب ن ا م ن و اف ق ا ل ص ط خ ر ي ل ظ اه ر ه ذ ا النص وأتوله اجل م ه ور ق ال ال ق اض ي أ ب و الط ي ب ق ا ل أ ص ح اب ن ا أ ر اد الش اف ع ي أ ن و ق ت ا ل خ ت ي ار ف ات د ون و ق ت اجل و از أل ن الش اف ع ي ق ال ف ه ذ ا ال ك ت اب إن ال م ع ذ ور ين إذ ا ز ال ت أ ع ذ ار ه م ق ب ل ال ف ج ر ب ت ك ب ري ة ل ز م ت ه م ال م غ ر ب و ال ع ش اء ف ل و ل ي ك ن و ق ت ا ل ا ل م ا ل ز م ت ه م و ق ال الش ي خ أ ب و ح ام د ف ت ع ل يق ه ف الر د ع ل ى ا ل ص ط خ ر ي إذ ا ك م ل الص ب و ال ك اف ر و ال م ج ن ون و ا ل ائ ض ق ب ل ال ف ج ر ب ر ك ع ة ل ز م ت ه م ال ع ش اء ب ل خ ل ف و و اف ق ع ل ي ه ا ل ص ط خ ر ي ف ل و ل ي ك ن ذ ل ك و ق ت ا ل ا ل ي ل ز م ه م ف ه ذ ا ك ل م الش ي خ أ ب ح ام د و ق د غ ل ط ب ع ض ال م ت أ خ ر ين الش ار ح ي ل لت ن ب يه ف ن ق ل ع ن ه م و اف ق ة ا ل ص ط خ ر ي و ه ذ ه غ ب او ة م ن ه ذ ا الش ار ح و ك أ ن ه اش ت ب ه ع ل ي ه ك ل م أ ب ح ام د ل ط ول ه و الص و اب ع ن أ ب ح ام د م و اف ق ة اجل م ه ور ف أ ع ل م ام ت د اد و ق ت ال ع ش اء إ ل ال ف ج ر و إ ن ك ار ه ع ل ى ا ل ص ط خ ر ي و ا لل 18 W W W. I R T I S. O R G. U K

19 )ف ر ع ( ل ل ع ش اء أ ر ب ع ة أ و ق ات ف ض يل ة و اخ ت ي ار و ج و از و ع ذ ر ف ال ف ض يل ة أ و ل ال و ق ت و ا ل خ ت ي ا ر إ ل ث ل ث الل ي ل ف األ ص ح و ف ق و ل ن ص ف ه ب ع د ه و اجل و از إ ل ط ل وع ال ف ج ر الث ا ن و ال ع ذ ر و ق ت ال م غ ر ب ل م ن ج ع ب س ف ر أ و م ط ر Exceptional Circumstances ف ر ع ( ق ال ص اح ب الت ت م ة ف ب ل د ال م ش ر ق ن و اح ت ق ص ر ل ي ال يه م ف ل ي غ يب الش ف ق ع ن د ه م ف أ و ل و ق ت ال ع شاء ع ن د ه م أ ن مي ض ي م ن الز م ا ن ب ع د غ ر وب الش م س ق د ر ي غ يب الش ف ق ف م ث ل ه ف أ ق ر ب ال ب ل د إل ي ه م اجملموع شرح املذهب ج ٣ ص ٤١-٣٥ Imām al-nawawī mentions that certain eastern countries have short nights in which the al- Shafaq does not disappear, so the time of ʿIshāʾ is similar to the amount of time after the setting of the Sun, up to the disappearance of al-shafaq of nearby countries. )ووقت الصبح إذا طلع الفجر الثا ن وهو الفجر الصادق الذى حيرم به الطعام والشراب على الصائم وآخره إذا اسفر ملا روى ان جرببل عليه الس لم صلي الصبح ح ي طلع الفجر وصلى من الغد ح ي اسفر ث التفت وقال هذا وقت ا لنبياء من قبل قبلك وفيما ب ي هذين وقت ث يذهب وقت ا لختيار ويبقي وقت اجلواز ايل طلوع الشمس وقال أبو سعيد ا لصطخرى يذهب الوقت وما بعده وقت القضاء واملذهب ا لول لديث أ ب قتادة رضي هللا عنه ويكره ان تسمى ص لة الغداة لن هللا تعا ل ساها بلفجر فقال تعايل )وقرآن الفجر( و ساها ر س ول ا لل ص ل ى ا لل ع ل ي ه و س ل م الص ب ح فقال " من ادرك ركعة من الصبح فقد ادركها "( اجملموع شرح املذهب ج ٣ ص ٤٣ The time of Fajr is at when the second Fajr arrives, the true Fajr. 19 W W W. I R T I S. O R G. U K

20 2.4 Ḥanbalī School Normal Circumstances و ي نت د و قنت ه ا( أ ن ي: النم غنر ب )إ ل م غ يب الش ف ق ان ل ن ح ر ( ل ن ه - ص ل ى ا لل ع ل ي ن -»ص ل ى النم غنر ب ح ي غ اب نت الش ن ه و س ل م مس ث ص ل ى النم غنر ب ف الني ن وم الث ا ن ح ي غ اب الش ف ق «. و س ل م - ق ال :»و ق ت ال م غ ر ب م ا ل ي غ ب الش ف ق «ر و ا ه ا م س ل م و ه ذ ا ب ل م د ين ة - ص ل ى ا لل ع ل ي ه و ع ن ع ب د ا لل ب ن ع م ر ع ن الن ب و ح د يث ج رب يل ك ان أ و ل ف ر ض الص ل ة ب ك ة ف ي ك ون م ن س وخ ا ع ل ى ت ق د ير الت ع ار ض أ و حم م و ل ع ل ى الت أ ك د و ا ل س ت ح ب اب و ق ي د الش ف ق ب أل ح ر ل ق و ل اب ن ع م ر الش ف ق ا ل م ر ة و ق د ق ال ا ل ل يل ب ن أ ح د و غ ي ر ه ال ب ي اض ل ي غ يب إ ل ع ن د ط ل وع ال ف ج ر. ) ث ي ل يه ( أ ي : و ق ت ال م غ ر ب )ال ع ش اء ( ب ك س ر ال ع ي و ال م د اس م أل و ل الظ ل م س ي ت الص ل ة ب ذ ل ك أل ن ه ا ت ف ع ل ف يه و ي ق ال ل ا ع ش اء ا ل خ ر ة و أ ن ك ر ه األ ص م ع ي و غ ل ط وه ف إن ك ار ه )و ه ي أ ر ب ع ر ك ع ات ) إ ج اع ا )و ل ي ك ر ه ت س م ي ت ه ا ب ل ع ت م ة ( ل ق و ل ع ائ ش ة»ك ان وا ي ص ل ون ال ع ت م ة ف يم ا ب ي أ ن ي غ يب الش ف ق إ ل ث ل ث الل ي ل» ر و اه ال ب خ ار ي و ال ع ت م ة ف الل غ ة : ش د ة الظ ل م ة و األ ف ض ل أ ن ت س م ى ال ع ش اء ق ال ه ف ال م ب د ع. و س ل م -ك ان»أ ن الن ب - ص ل ى ا لل ع ل ي ه )و ي ك ر ه الن و م ق ب ل ه ا و ل و ك ان ل ه م ن ي وق ظ ه و ا ل د يث ب ع د ه ا( ل د يث أ ب ب ر ز ة األ س ل م ي ي س ت ح ب أ ن ي ؤ خ ر ال ع ش اء ال ت ت د ع ون ه ا ال ع ت م ة و ك ان ي ك ر ه الن و م ق ب ل ه ا و ا ل د يث ب ع د ه ا«م ت ف ق ع ل ي ه و ع ل ل ه ال ق ر ط ب ب ن ا لل ت ع ا ل ج ع ل الل ي ل س ك ن ا و ه ذ ا ي ر ج ه ع ن ذ ل ك )إ ل ) ا ل د يث ) ف أ م ر ال م س ل م ي أ و ش غ ل أ و ش ي ء ي س ري أ و م ع أ ه ل أ و ض ي ف ) ف ل ي ك ر ه أل ن ه خ ي ر ن ج ز ف ل ي ت ر ك ل م ف س د ة م ت و ه ة. و س ل م - ف - ص ل ى ا لل ع ل ي ه )و آخ ر و ق ت ه ا ال م خ ت ار إ ل ث ل ث الل ي ل ) األ و ل ن ص ع ل ي ه و اخ ت ار ه األ ك ث ر أل ن»ج رب يل ص ل ه ا ب لن ب ال ي و م األ و ل ح ي غ اب الش ف ق و ف ال ي و م الث ا ن ح ي ك ان ث ل ث الل ي ل األ و ل ث ق ال : ال و ق ت ف يم ا ب ي ه ذ ي ن«ر و اه م س ل م و ت ق د م ح د يث ع ائ ش ة. )و ع ن ه ( مي ت د و ق ت ال ع ش اء ال م خ ت ار إ ل )ن ص ف ه ( أ ي : الل ي ل )اخ ت ار ه ال م و ف ق و ال م ج د و ج ع ( م ن ه م ال ق اض ي و اب ن ع ق يل و ق د م ه اب ن أ ن س»أ ن الن ب ت يم ق ال ف ال ف ر وع : و ه و أ ظ ه ر ل م ا ر و ى ص ل ى الن اس و ن م وا أ م ا إن ك م ف ص ل ة م ا ان ت ظ ر ت وه ا«- و س ل م - أ خ ر ه ا إ ل ن ص ف الل ي ل ث ص ل ى ث ق ال أ ل ص ل ى ا لل ع ل ي ه م ت ف ق ع ل ي ه. و ع ن اب ن ع م ر م ر ف وع ا ق ال :»و ق ت ال ع ش اء إ ل ن ص ف الل ي ل» ر و اه م س ل م. Imām al-bahūtī states that ʿIshāʾ time starts from al-shafaq al-aḥmar. 20 W W W. I R T I S. O R G. U K

21 ) ث و ق ت الض ر ور ة إ ل ط ل وع ال ف ج ر الث ا ن ) ل ق و ل ه - ص ل ة إ ل أ ن ي د خ ل و ق ت ص ل ة أ خ ر ى«ؤ خ ر و س ل م -: «ل ي س ف الن و م ت ف ر يط إ ن ا الت ف ر يط ف ال ي ق ظ ة أ ن ي ص ل ى ا لل ع ل ي ه ر و اه م س ل م م ن ح د يث أ ب ق ت اد ة و أل ن ه و ق ت ل ل و ت ر و ه و م ن ت و اب ع ال ع ش اء ف اق ت ض ى أ ن ي ك ون و ق ت ا ل ا أل ن الت اب ع إ ن ا ي ف ع ل ف و ق ت ال م ت ب وع ك ر ك ع ت ال ف ج ر و ا ل ك م ف يه ح ك م الض ر ور ة ف و ق ت ال ع ص ر ف ي ح ر م أت خ ري ه ا ع ن و ق ت ا ل خ ت ي ار ب ل ع ذ ر. )و ه و ( أ ن ي النف ن جر الث ا ن : )النب ي اض النم نع ت ض ف النم نشر ق و ل ظ نلم ة ب نعد ه ( و ي ق ال ل ه : ال ف ج ر الص اد ق و ال ف ج ر األ و ل ي ق ال ل ه : ال ف ج ر ال ك اذ ب و ه و م س ت ط يل ب ل اع رت اض أ ز ر ق ل ه ش ع اع ث ي ظ ل م و ل د ق ت ه ي س م ى: ذ ن ب الس ر ح ا ن أ ي : الذ ئ ب ق ال حم م د ب ن ح س ن و ي ه : س ع ت أ ب ع ب د ا لل ي ق ول : ال ف ج ر ي ط ل ع ب ل ي ل و ل ك ن ت س ت ر ه أ ش ج ار ج ن ات ع د ن )و أت خ ري ه ا( أ ي ال ع ش اء )إ ل آخ ر و ق ت ه ا و س ل م - ل و ل أ ن أ ش ق ع ل ى أ م ت أل م ر ت ه م أ ن ي ؤ خ ر وا ال ع ش اء إ ل ث ل ث الل ي ل أ و - ص ل ى ا لل ع ل ي ه ال م خ ت ار أ ف ض ل (»ل ق و ل الن ب ن ص ف ه «ر و اه الرت م ذ ي و ص ح ح ه )م ا ل ي ش ق ( الت أ خ ري )ع ل ى ال م أ م وم ي أ و ) ع ل ى )ب ع ض ه م ( ف إ ن ه ي ك ر ه. و س ل م -ك ان أي م ر ب لت خ ف يف ر ف ق ا هب م «م غ ر ب ل غ ي م ق ال ه ف ال م ب د ع )أ و ي ؤ خ ر ع ل ي ه ف ر و اي ة األ ث ر م»أل ن ه - ص ل ى ا لل ع ل ي ه ن ص أ و ج ع ف ت ع ج يل ال ع ش اء ف يه ن أ ف ض ل ( م ن أت خ ري ه ا. He states that Fajr time the second Fajr, in other words the true Fajr, which is described as a horizontally spread light on the eastern horizon; also that there is no darkness after it. )و ل ي وز أت خ ري الص ل ة ( ال ت ل ا و ق ت اخ ت ي ار و و ق ت ض ر ور ة )أ و ) أت خ ري )ب ع ض ه ا إل ىو ق ت الض ر ور ة م ا ل ي ك ن ع ذ ر ( ق ال ف ال م ب د ع : ذ ك ر ه األ ك ث ر )و ت ق د م ( ف ك ت اب الص ل ة )و أت خ ري ع اد م ال م اء ال ع ا ل ) و ج ود ه )أ و الر اج ي و ج ود ه ( أ و ال م س ت و ي ع ن د ه األ م ر ان )إ ل آخ ر ال و ق ت ا ل خ ت ي ار ي ( إن ك ان ل لص ل ة و ق ت ان )أ و إ ل آخ ر ال و ق ت إن ل ي ك ن ل او ق ت ض ر ور ة : أ ف ض ل ف ) الص ل و ات )ال ك ل و ت ق د م ف الت ي م م ( م و ض ح ا. )و أت خ ري ( ال ك ل )ل م ص ل ي ك س وف أ ف ض ل إن أ م ن ف و ت ه ا( ل ت ح ص يل ف ض يل ة الص ل ت ي )و ( الت أ خ ري أ ي ض ا أ ف ض ل )ل م ع ذ ور ك ح اق ن و ت ئ ق و ن و ه ( ح ت ي ز يل ذ ل ك ل ي أ ت ب لص ل ة ع ل ى أ ك م ل األ ح و ال )و ت ق د م : إذ ا ظ ن م ان ع ا م ن الص ل ة ( ك ح ي ض )و ن و ه ( ك م و ت و ق ت ل ف ك ت اب الص ل ة )و ل و أ م ر ه و ال د ه ب ت أ خ ري ه ا( أ ي : الص ل ة )ل ي ص ل ي ب ه أ خ ر ن ص ا( إ ل أ ن ي ب ق ى م ن ال و ق ت اجل ائ ز ف ع ل ه ا ف يه ب ق د ر م ا ي س ع ه ا ق ال ف ش ر ح ال م ن ت ه ى: و ظ اه ر ه أ ن ه ذ ا الت أ خ ري ي ك ون و ج و ب )ف ) ي ؤ خ ذ م ن ن ص ا ل م ام ) ل ت ك ر ه إم ام ة اب ن ب ب يه ( أل ن ال ك ر اه ة ت ن ا ف م ا ط ل ب ف ع ل ه ش ر ع ا )و ي ب الت أ خ ري ( إ ل أ ن ي ض يق ال و ق ت ع ل ى م ن ل حي س ن ال ف احت ة أ و و اج ب الذ ك ر )ل ت ع ل م ال ف احت ة و ذ ك ر و اج ب ف الص ل ة ( ح ي ث أ م ك ن ه الت ع ل م ل ي أ ت ب لص ل ة ت م ة م ن غ ري حم ذ ور ب لت أ خ ري. ) ث ي ل يه ( أ ي و ق ت الض ر ور ة ل ل ع ش اء )و ق ت ال ف ج ر ( س ي ب ه ل ن ف ج ار الص ب ح و ه و ض و ء الن ه ار إذ ا ان ش ق ع ن ه الل ي ل و ق ال اجل و ه ر ي: ه و ف آخ ر الل ي ل ك الش ف ق ف أ و ل ه ت ق ول : ق د أ ف ج ر ن ك م ا ت ق ول : ق د أ ص ب ح ن ا م ن الص ب ح م ث ل ث الص اد ح ك اه اب ن م ال ك و ه و م ا ج ع ب ي اض ا و ح ر ة و ال ع ر ب ت ق ول : و ج ه ص ب يح ل م ا ف يه م ن ب ي اض و ح ر ة. 21 W W W. I R T I S. O R G. U K

22 Exceptional Circumstances )و م ن أ اي م الد ج ال ث ل ث ة أ اي م ط و ال : ي و م ك س ن ة ف ي ص ل ى ف يه ص ل ة س ن ة ( ق ل ت : و ك ذ ا الص و م و الز ك اة و ا ل ج )و ي و م ك ش ه ر ف ي ص ل ى ف ي ه ص ل ة ش ه ر و ي و م ك ج م ع ة ( ف ي ص ل ى ف يه ص ل ة ج ع ة ف ي ق د ر ل لص ل ة ف ت ل ك األ اي م ب ق د ر م ا ك ان ف األ اي م ال م ع ت اد ة ل أ ن ه ل لظ ه ر م ث ل ب لز و ال و ان ت ص اف الن ه ار و ل ل ل ع ص ر ب ص ري ظ ل الش ي ء م ث ل ه ب ل ي ق د ر ال و ق ت ب ز م ن ي س او ي الز م ن ال ذ ي ك ان ف األ اي م ال م ع ت اد ة ق ال اب ن ق ن د س : أ ش ار إ ل ذ ل ك ي ع ين الش ي خ ت ق ي الد ين ف ال ف ت او ى ال م ص ر ي ة و الل ي ل ة ف ذ ل ك ك ال ي و م ف إ ذ ا ك ان الط و ل حي ص ل ف الل ي ل ك ان ل لص ل ة ف الل ي ل م ا ي ك ون ل ا ف الن ه ار. كشاف القناع عن م ت ا لقناع ج ١ ص ٢٥٣-٧ In the Days of al-dajjāl, or by extension in places where the days or nights last for weeks or months, then the times at which prayer took place on normal days will be calculated and applied to these days. They would not use the normal sabab but use these calculations. 2.5 Discussion on Legal Schools Positions In summary there is consensus on the start time of Fajr across the four schools. This is the second Fajr or true Fajr which is the horizontal spreading of light across the eastern horizon. The false Fajr is a vertical pillar of light which is followed by darkness whereas the true Fajr has no darkness after it. With respect to ʿIshāʾ the three schools agree on al-shafaq al-aḥmar whilst the Ḥanafī school consider it to be al-shafaq al-abyaḍ. In exceptional circumstances the three schools agree that it should be calculated; Mālikī and Shāfiʿī, both adopting the latter s position of basing caculations on the nearest countries which still have ʿIshāʾ and the Ḥanbalī school basing calculations on a normal day in the country itself before exceptional circumstances occured. These schools rely on the Days of al-dajjāl to reach this conclusion. The Ḥanafī however disagree and they say that there is no Adā time of ʿIshāʾ as Fajr time starts before ʿIshāʾ time, hence you are praying ʿIshāʾ as Qaḍa in Fajr time. This Qaḍā is a technical legal term to define a prayer that is not being prayed in its specific time; if it was prayed in its specific time then it would be termed Adā, in this case as there is no specific time for the prayer it is Qaḍā. The agreed view that ʿIshāʾ still exists even though its sabab is absent is justified based upon the Days of al-dajjāl as there are five daily prayers even though the sabab do not come in as discussed earlier. In circumstances where the day or night is abnormally long, for instance a day lasts a week and a night lasts a week then like the other schools a timetable will be calculated on the normal days of that country, or other methods mentioned, and fixed times will be dedicated for each prayer. In those circumstances the prayer will be prayed Adā in its fixed time and Qaḍā outside of the time even though no sabab has been detected as this time 22 W W W. I R T I S. O R G. U K

23 setting is now acting as the sabab. Due to the geographical location of the lands in which the Ḥanafī school was influential we would be hopeful of a practically applied method for those locations in which ʿIshāʾ time does not occur. However, as we have seen practically, it is the Ḥanafī school which has adopted the other schools views. Therefore, in reality, there is hardly any difference as we see most Ḥanafī masājid applying the shāfiʿiyya method. A number of papers (al-misnid, 2011; Odeh, 2009; Danka, 2009; amongst others), detailing possibilities for the ʿʿIshāʾ and Fajr prayer in these circumstances utilising methods from the three schools except the Ḥanafī. They are nearest latitude (Aqrab al-bilād), nearest day (Aqrab al-ayyam), middle of the night (Niṣf al-layl) and one seventh of the night (Subʿ al- Layl). It is shockingly noticeable as to why the Ḥanafī position is not applied by the ḥanafiyya; this practicing on the other school s position now means it will be extremely difficult to revert back to the actual Ḥanafī position. Table 1 Exceptional Cicumstances Latitudanal Location and Duration When al-shafaq al- Aḥmar ceases to disappear. Latitude Duration of Exceptional Circumstances No. of days From Until 48 o 34` 19 th June 21 st June 3 49 o 10 th June 2 nd July o 31 st May 11 th July o 21 st April 21 st August o 33` No Sunset* 20 th June 21 st June 2 * - the number of days increase from this latitude up to and including 90 o when it reaches six monhs. The latitude at which al-shafaq al-aḥmar (48.3) remains and when the Sun does not set within one 24-hr cycle (courtesy of al-misnid) 23 W W W. I R T I S. O R G. U K

24 2.6 The use of Astronomy to determine Prayer Times The next question which needs to be answered is whether it is permissibe to utilise astronomical instruments and data to determine prayer times? Imām Ibn ʿĀbidīn answers the very issue: أ ق ول: ل ن أ ر ف النم ت ون م ا ي د ل ع ل ى ع د م ا نعت ب ار ه ا و ل ن ا ت ع ل م م ا ن ه ت د ي ب ه ع ل ى ال ق ب ل ة م ن الن ج وم. و ق ال ت ع ا ل }ل ك م الن ج و م ل ت ه ت د وا هب ا{ ]األنعام: ٩٧[- ع ل ى أ ن حم ار يب الد ن ي ا ك ل ه ا ن ص ب ت ب لت ح ر ي ح ت م ن ك م ا ن ق ل ه ف ال ب ح ر و ل ي ف ى أ ن أ ق و ى األ د ل ة الن ج وم. و الظ اه ر أ ن ا ل ل ف ف ع د م اع ت ب ار ه ا إ ن ا ه و ع ن د و ج ود ال م ح ار يب ال ق د مي ة إذ ل ي وز الت ح ر ي م ع ه ا ك م ا ق د م ن اه ل ئ ل ي ل ز م ت ط ئ ة الس ل ف الص ال ح و ج اه ري ال م س ل م ي ب ل ف م ا إذ ا ك ان ف ال م ف از ة ف ي ن ب غ ي و ج وب اع ت ب ار الن ج وم و ن و ه ا ف ال م ف از ة نعت م اد ف أ ن وق ات الص ل ة و ف النق ن بل ة ع ل ى م ا ذ ك ر ه النع ل م اء الث ق ات ف ل ت ص ر يح ع ل م ائ ن ا و غ ري ه م ب ك و هن ا ع ل م ة م ع ت ب ر ة ف ي نب غ ي ا ل ك ت ب النم و اق يت و ع ل ى م ا و ض ع وه ل ا م ن ان ل ل ت ك الر ب ع وا لسطر لب ف إ ن ه ا إن ل ن ت نفد الني ق ي ت نفد غ ل ب ة الظ ن ل نلع ا ل ب ا و غ ل ب ة الظ ن ك اف ي ة ف ذ ل ك. He states it is appropriate to rely for determining prayer times on the various methods mentioned by the reliable scholars in the books of measuring and determining times and what they have prepared for it from the various apparatus like the quadrant and the astrolabe. As even though absolute knowledge is not established by them the scholar does achieve clear speculative knowledge, which is sufficient in these matters. و ل ي ر د ع ل ى ذ ل ك م ا ص ر ح ب ه ع ل م اؤ ن م ن ع د م ا ل ع ت م اد ع ل ى ق و ل أ ه ل الن ج وم ف د خ ول ر م ض ان أل ن ذ اك م ب ين ع ل ى أ ن و ج و ب ب ر ؤ ي ة ا ل ل ل ل د يث»ص وم وا ل ر ؤ ي ت ه «و ت و ل يد ا ل ل ل ل ي س م ب ن ي ا ع ل ى الر ؤ ي ة ب ل ع ل ى ق و اع د ف ل ك ي ة و ه ي و إ ن ك ان ت الص و م م ع ل ق ص ح يح ة ف ن ف س ه ا ل ك ن إذ ا ك ان ت و ل د ت ه ف ل ي ل ة ك ذ ا ف ق د ي ر ى ف يه ا ا ل ل ل و ق د ل ي ر ى و الش ار ع ع ل ق ال و ج وب ع ل ى الر ؤ ي ة أ ع ل م ب ل ق ب ل ة ل ع ل ى ال و ل د ة ه ذ ا م ا ظ ه ر يل و ا لل رد احملتار ج ١ ص ٤٣٠-٤٣١ He is quick to differentiate between the use of apparatus and astronomical methodologies in determining prayer time and determing the start of a new lunar month. The reason is that month is associated with the sighting of the hilāl due to the ḥadith. The birth of the hilāl on the other hand is not based on sighting which is determined by the astronomical methods; hence the two are not in agreement. It is appropriate at this stage to introduce the various astronomical depressions of the Sun which have been linked as above and currently to various prayer times. 24 W W W. I R T I S. O R G. U K

25 Table 2 - For a typical location in non-polar regions, the normal daily sequence of events and the corresponding zenith distance (Z.D.) and depression (dep.) of the Sun is as follows: Daily sequence of events Z.D. Dep. Illumination conditions (Ignoring the effects of moonlight) Beginning Morning Astronomical Twilight Beginning Morning Nautical Twilight Beginning Morning Civil Twilight Sixth magnitude stars are no longer visible to the naked eye under good conditions It may now be possible to discern the sea horizon and it is no longer dark for normal practical purposes. Large terrestrial objects can be now be distinguished. The sea horizon is clearly defined and the brightest stars and planets are still visible. Sunrise Sunset Daylight End Evening Civil Twilight End Evening Nautical Twilight End Evening Astronomical Twilight Large terrestrial objects can be seen but no detail can be distinguished. The sea horizon is clearly defined and the brightest stars and planets are visible. The sea horizon is no longer visible and it can be considered to be dark for normal practical purposes. Sixth magnitude stars are now visible to the naked eye under good conditions. (Courtesy of HMNAO - Accessed on 26 th January 2016) (Courtesy of Moonsighting.org.uk) 25 W W W. I R T I S. O R G. U K

26 The following section will detail the literature within the body of Islamic scholars currently. This is to give an overview of the current theories and positions. The main body of text which follows the literature review will bring to light research not detailed and current work in this area. 3.0 Literature Review The literature review is based on the sound views expounded by various individuals and have been split based upon the various solar depression after the Sun has set or the Sun is rising. This is by no means an exhaustive review as its purpose is to determine the views based on sound fiqhī understanding. The use of observational data has only been included if it was from an academic institute and published in a peer-reviewed journal, as observational data from others was found to support and discredit each depression; those who claim to observe al-ṣubḥ al-ṣādiq at 18 suggest that the light on the eastern horizon, which is claimed to be seen at 15, is too bright to be the start of al-ṣubḥ al-ṣādiq. On the otherhand those who claim to observe al-ṣubḥ al-ṣādiq at 15 suggest that the light on the eastern horizon, which is claimed to be seen at 18, is in reality the start of al-ṣubḥ al- Kādhib. Not only that, these observations could not be verified nor have they been rigorously critcised or assessed against academic norms. Having said that, one could draw from that that no fixed depression can be utilised as suggested by Yallop and Hohenkerk (1996); this is in fact argued by Miftahi (2004) and to some extent (Shaukat, 2012), however as we will see, that would go against the position of the Fuqahā, also the need to have a fixed value even if a precautious one is welcomed due to the points highlighted in the Introduction for the need of a timetable. Shaukat (2012) has suggested that the latitude and season needs to be taken into account when determining these prayer times, as they are variables. However, this has not been proven from the body of astronomical literature nor has the formula been explained in first principles either in the paper or upon request in order for it to be critically assessed. Furthermore, the formulae are based on observations which have not been peer-reviewed, and in fact have been criticised. The actual cause for these observations not correlating exactly with a certain solar depression based upon the view amongst the atronomers is that the deciding factor for quantity of observable light is the atmosphere as the solar depression is a near constant. The two views which are robust and grounded in sound understanding of the classical texts is Fajr at 15 and Isha at 18 and both Fajr and Isha at 18. There were views which suggested 15 for both prayers and some less than that, however they had little in the classical texts to support their position and as a result have not been included. Fajr time starting at 15 and ʿIshāʾ time starting at 18 Qasimi who has written extensively in this area, in his paper titled, Kashf al-satr ʿan Awqāt al- ʿIshāʾ wa l-fajr, and in fact many of his other papers, discusses this issue and draws the following conclusions; 26 W W W. I R T I S. O R G. U K

27 Zodiacal light cannot be considered as al-fajr al-kādhib. The reasons are two-fold, one that it can be seen after sunset and that it appears for a few months two times in the year. Whereas in the case of al-fajr al-kādhib before dawn and it is seen thoughout the year. This will be discussed later. 18 cannot be considered as al-fajr al-ṣādiq as there is no light before it, in other words the al-fajr al-kādhib cannot exist. By quoting the commentary on al-bayrūnī s text he states that he is referring to al- Fajr al-kādhib not al-fajr al-ṣādiq as understood by others. Imām Ibn ʿĀbidīn as quoted above states 3 difference between the two Fajrs, if we accept 18 as al-fajr al-ṣādiq, then we would have to assume 21 is al-fajr al-kādhib. There is no such phenomenon at that depression. Similar arguments are put forward by Bagvi (2007a) and in his petition to the Supreme Court of Pakistan, Islamabad (2007b) with respect to the Fajr prayer. An in-depth study conducted by Muhammad ibn Musa al-misri (2011) including the analysis of aḥādīth which not only detail the description of Fajr but also those aḥādīth which describe the acts which took place between the first adhān by Sayyidunā Bilāl (attributed to al-fajr al-kādhib) through the second by Sayyidunā ʿAbdullāh ibn Umm Maktūm (attributed to al-fajr al-ṣādiq), the sūra which was recited and the light around the Saḥāba as they left. Astronomical data and observational data were utilised which led Musa to conclude that al-fajr al-ṣādiq takes place between 14.2 and He also challenged the position of the calculated Cairo timetable for ʿIshāʾ which was based on 18 to a slightly earlier time, most likely 15, which corresponds most probably with his legal school s position (it is highly probable he is of the Shāfiʿī school). Al-Mustafa et al (2005) carried out a detailed study in Saudi Arabia using high definition cameras and astronomical apparatus with detailed statistical analysis which led him to the conclusion that on average the Sun s depression was 14.6 (+/- 0.3 ) with a minimum of 14 and a maximum of Ubaykān (no date) mentions the same or very similar research carried out as al-mustafa s, 170km away from the city of Riyāḍ utilising high definition cameras and other astronomical devices determined, after data verification and statistical analysis, that on average the Sun s depression was 14.6 for al-ṣubḥ al-ṣādiq +/- 0.3 with a maximum of 15.1 and a minimum of 14 ; surprisingly exact as al-mustafa s findings. As al-mustafa posted the statistical analysis it seems reasonable to presume that al-mustafa was involved in the gathering of the data and either Ubīkān assisted or utilised al-mustafa s data. Uthmānī (1995) in his monumental text, Iʿlāʾ al-sunan, Vol. 2, p. 15 وقال ف الشرح :"وقد عرف بلتجربة ان اول وآخر الشفق إ نا يكون إذاكان ا نطاط الشمس مثانية عشر جزأ قال املشي : هذا هو املشهور ووقع فكتب ا ب رحيان انه سبعة عشر جزأ وقيل انه تسعة عشر جزأ وهذا ف ابتداء الصبح الكاذب وأما ف ابتداء الصبح الصادق فقد قيل : إن ا نطاط الشمس حينئذ خسة عشر جزأ "'. 27 W W W. I R T I S. O R G. U K

28 Imām Uthmāni states whilst citing the commentary of Imām al-jughmanī that it is known from experience that the beginning of al-ṣubḥ and the end of al-shafaq is when the Sun s depression is 18. The super-commentary writer says that is the common view. He quotes two other positions of lesser views of 17 and 19. This is the beginning of al-fajr al-kādhib. As for the start of al-fajr al-ṣādiq it is said to be when the Sun s depression is 15. Uthmānī (2002, p, 401) answers a question put to him with respect to differentiating the two Fajrs; he references the commentary of al-chaghmīnī which is why it is quoted here: قال ف شرح اجلغميين وقد عرف بلتجربة ان اول الصبح واخر الشفق إ نا يكون اذا كان ا نطاط الشمس مثانية عشر جزءا اه قال احملشي هذا هو املشهور ووقع ف بعضكتب ا ب رحيان انه سبعة عشر جزأ وقيل انه تسعة عشر جزأ وهذا ف ابتداء الصبح الكاذب وأما ف ابتداء الصبح الصادق فقد قيل ان ا نطاط الشمس حينئذ خسة عشر جزأ اه )ص ) ١٢٧ إمداد األحكام ج ١ ص ٤٠١ It is said in the commentary of al-chaghmīnī that it is know with experience that the first al-ṣubḥ and the last al-shafaq is when the Sun s depression is 18. The super-commmentary writer says this is the common position; in some texts of Abū Rayḥān it is 17, a lesser opinion that it is 19 ; this is at the beginning of al-ṣubḥ al-kādhib. As for the beginning of al-ṣubḥ al-ṣādiq then it is said that it occurs when the Sun s depression is 15. This Abū Rayḥān he is referring to is Imām al-bayrūnī, whose text will be discussed in the next section even though his work is discussed in a number of papers that were reviewed as a fresh translation and analysis was warranted. Fajr time starting at 18 and ʿIshāʾ time starting at 18 A number of scholars have used the following to justify that Fajr is similar to ʿIshāʾ in that it is also at 18. A few have been quoted below as examples. والصبح اذا تنفس ث الظاهر أن تنفس الصبح وضياء بواسطة قرب الشمس إيل األفق الشرقي بقدار مع ي وهو ف املشهور مثانية عشر جزءا )روح املعا ن( قال نصري الدين طوسي ف الزبدة ف الباب الرابع وعشرين: وقد علم بلرصد اول الفجر وآخر الشفق يكون وقت ا نطاط الشمس عن األفق مثان عشرة من درجة من دائرة )إيضاح القول ص ٩ ) 28 W W W. I R T I S. O R G. U K

29 ان اول الفجر وآخر الشفق إ نا يكون اذا كان ا نطاط الشمس اي من األفق مثانية عشر جزء من من دائرة ارتفاع الشمس )اجلغميين( وقد علم بلرصد اول الفجر وأخر الشفق يكون وقت ا نطاط الشمس عن األفق مثان عشرة درجة من دائرة حممد بن عبد الوهاب ف إيضاح القول ا لق ف مقدار ا نطاط الشمس وقت طلوع الفجر وغروب الشفق ص ٩ ١٩٧٥ In the three cases above al-ṣubh could be referring to al-fajr al-kādhib as it can to al-fajr al-ṣādiq. In fact, versions of second and third statement is found in a number of sources however as we have seen Imām al-bayrūnī and Imām al-chaghmīnī have mentioned that the first Fajr is al-fajr al-kādhib and the last shafiq to be al-shafaq al-kādhib. We will see later how Imām al-bayrūnī s discussion can be understood to suggest this view. Having said that later in the text by Abd al-wahhab, after attributing the following position to many scholars; وقد علم بلرصد اول الفجر وأخر الشفق يكون وقت ا نطاط الشمس عن األفق مثان عشرة درجة من دائرة He states the following which clarifies his position after mentioning that 18 o for al-fajr, ألنه قريب من الصوابكما أي ت ولكنه جتاوز ما نقله من املرصدين من ان ابتداء طلوع الفجر يكون عند ا نطاط الشمس ١٨ درجة وصار يقولكل من صلي قبل ا نطاط الشمس من األفق ١٦ درجة ٣٠ دقيقة فص لته بطلةكما قال ف الصفحة ١٨ األخرية ويلزم عليه انه حيل األكل ف رمضان ح ت يكون ا ل نطاط ١٦ درجة ٣٠ دقيقة وهذا من ا لروج عن ا ل جاع ومن الشذوذ ص ١٦ He mentions that those who state regarding those individuals who pray Fajr before the Sun has reached 16 o 30` then his prayer is invalid then they have overstepped and exceeded what is correct. If they did that then that would mean that they also think it is permissible to eat up to 16 o 30`. He considers this position to be contradicting the position of ʿIjmā. So he is adopting 18 o for both Fajr and ʿIshāʾ. This is supported by a number of astromers إيضاح القول ا لق ف مقدار ا نطاط الشمس وقت طلوع الفجر وغروب and fuqaha which he cites in his text الشفق He does however in a number of places mention a diffrence between the mutaqddimūn who adopt 18 o and the mutaʾakhkhirūn who vary between 16 o and 21 o. As above he states that those who adopt less than 17 o are going against consensus. 29 W W W. I R T I S. O R G. U K

30 4.0 Recent studies to determine Fajr and ʿIshāʾ start time Imām Ibn ʿĀbidīn quoted earlier and mentioned here again stated, ]ف ائ د ة [ ذ ك ر ال ع ل م ة ال م ر ح وم الش ي خ خ ل يل ال ك ام ل ي ف ح اش ي ت ه ع ل ى ر س ال ة األسطر لب ل ش ي خ م ش ا ي ن ا ال ع ل م ة ال م ح ق ق ع ل ي أ ن الت ف او ت ب ن ي النف ن جر ي ن ن و ك ذ ا ب ن ي الش ف ق ن ي ان ل ن ح ر و ان ل ب ن ي ض إ ن ا ه و ب ث ل ث د ر ج. اه. أ ف ن د ي الد اغ س ت ا ن رد احملتار ج ١ ص ٣٥٩ The book mentioned which he relied upon to determine the Sun s depression below the horizon between the two Shafaq and the two Fajr was Risāla al-asṭarlāb (1761) by Imām ʿAlī Afandī al-dāghistānī. This text was relied upon by one of the greatest Imāms of the latter times, Imām Ibn ʿĀbidīn. To the author s knowledge the manuscript has not been published, however the manuscript was located and a copy obtained. Manuscript 5496, as it is referred to, is made up of four texts, the text we are intrested in is the fourth one pgs 77b to 90. On page 83 Imām ʿAlī Afandī takes up the discussion in the fifth section which is titled recognising the rising of al-fajr al-kādhib and al-ṣādiq and the setting of al-shafaq al- Aḥmar and al-abyaḍ. The selected part is provided below. The manuscript is very difficult to read. An attempt has been made to replicate the text. الباب ا لامس فی معرفة طلوع الفجر الکاذب والصادق وغروب الشفق ا ل حر وا لبيض : خذ ارتفاعکوکب من الکواکب املثبة فی العنکبوت ث ضع شظيتة علی مقنطرة ذلک ا لرتفاع وانظر الی نظري الدرجة الشمس فی تلک ا لالة علی ای مقنطرة وقع فماکان فهو مقدار ارتفاع ظل ا لرض فانکان غرهبا زائدا علی مثانية عشر ل يطلع الفجر الکاذب وانکان اقل فقد طلع وانکان مثانية عشر يکون اول طلوع الفجر الکاذب وانکان شرقها اقل من مثانية عشر ل يغرب الشفق ا لبيض وانکان مثانية عشر يکون انتهاء غروبه وانکان اکثر يکون غار ب وان استعملت خسة عشر مکان مثانية 30 W W W. I R T I S. O R G. U K

31 عشر فی هذه ا لعمال يکون ا لاصل الفجر الصادق والشفق ا ل حر وا لحوط ان يعمل فی الفجر بربعة عشر وفی الشفق بستة عشر کما ل يفی The relevant section is upon recognising the rising of al-fajr al-kādhib and al-ṣādiq and the setting of al-shafaq al-aḥmar and al-shafaq al-abyaḍ. He mentions most likely the use of an Astrolabe and a start from the spider star constellation, which is now referred to as Aranea constellation near the bottom of the constellation of Virgo. However, it is doubtful that it is the same group of stars as these are faint and other stars are better to use for helical setting. He states, If it s (the star) [position] in western [sky] is over 18 then al-fajr al- Kādhib will not occur; if it is less [than 18 ] then it will occur and if it is on 18 then that is when al-fajr al-kādhib takes place. Also, if it s [position] in the eastern [sky] is less than 18 then al-shafaq al-abyaḍ will not occur; if it is on 18 then this will be the end of its occurrence and if it is more then it has already disappeared. If 15 was used in place of 18 in these places [as above] then one would achieve al-fajr al-ṣādiq and al-shafaq al-aḥmar; the most precautious view is to consider al-fajr (al-ṣādiq) as 14 and for al-shafaq (al- Abyaḍ) as 16 as it is obvious to see. The Astrolabe seems to be set at a particular degree by using a particular star in the spider constellation and placing the pointer on the particular arc. As I understand it this phenomenon is called heliacal rising. Figure 1 The use of an Astrolabe Then the Sun s counterpart degree is determined in this state, i.e. to see which arc it falls on. If 18 is selected then the star s movements are measured against the Sun s position on the arc in the western sky; in other words >18 = No al-fajr al-kādhib, 18 = al-fajr al-kādhib 31 W W W. I R T I S. O R G. U K

32 will take place at this degree and <18 = al-fajr al-kādhib will take place. Similarly, its movements are measured in the eastern sky; <18 = No al-shafaq al-abyaḍ, 18 = End of al- Shafaq al-abyaḍ and >18 = al-shafaq al-abyaḍ has disappeared. This is presented in the table below. Table 3 Sun depression determined by Astrolabe by Imām Alī Afandī Phenomenon Set at 18 Set at 15 al-fajr al-kādhib Takes place at 18 or less al-fajr al-ṣādiq Takes place at 15 al-shafaq al-aḥmar Takes place at 15 al-shafaq al-abyaḍ Takes place at 18 or more In summary, it is clear to see that al-shafaq al-abyaḍ takes place at 18 and al-fajr al-ṣādiq takes place at 15. As before if we take the understanding which is in the commentary (near impossible to see) as quoted by Imām Ibn ʿĀbidīn then there should be a be 3 between the two Shafaq and the two Fajr, which can clearly be seen from the above explanation. A text which has been mentioned in a number of papers but has not been included in the Literature Review as I wish to conduct my own analysis of it, is Imām al-bayrūnī s three volume text called al-qānūn al-masʿūdī. The piece of interest is found in Vol. 2 on pages The relevant section from the chapter, Fī Awqāt Ṭulūʿ al-fajr wa Muqhīb al-shafaq is provided below. وذلك هو الفجر وهو ث لثة أنواع: أو لا مستدق مستطيل منتصب يعرف بلصبح الكاذب ويلقب بذنب السرحان و ل يتعلق به شيء من األحكام الشرعية و لمن العادات الر سية. والنوع الثا ن منبسط ف عرض األفق مستديركنصف دائرة يضيء به العا ل فينتشر له ا ليوا نت والناس للعادات وتنعقد به شروط العبادات. والنوع الثالث حرة تتبعها وتسبق الشمس وهوكاألول ف بب الشرع 32 W W W. I R T I S. O R G. U K

33 He sets out by describing three types of al-fajr; the first one being al-fajr al-kādhib which as before is described as a wolf s tail (i.e. thin near the horizon and broader higher up as a wolf s tail is bushy on the end), there are no religious obligations associated with this nor any daily human activity; the second type which spreads across the horizon and causes animals and humans to start their daily activities and also, certain acts of worship are based on this; the third type is a redness followed by the rising of the Sun, as the first type no religious obligations are associated with this. وعلي مثله حال الشفق فإن سببهما واحد وكوهنا واحد وهو أيضا أنواع مالفة الرتتيب ملا ذكر ن وذلك أن ا لمرة بعد غروب الشمس أول أنواعه والبياض املنتشر ثنيها واخت لف األئمة ف اسم الشفق علي أيهما يقع أوجب أن يتنبه لما معا والثالث املستطيل املنتصب املوازي الذنب السرحان وإ نا ليتنبه الناس له ألن وقته عند اختتام األعمال واشتغا لم ب لكتنان Imām al-bayrūnī then sets out to explain the similar events on the other end of the day. The observations are similar as the cause is one, in other words the movement of the Sun. However, the order is in reverse when compared to the Fajr. The first one is the redness which takes place after the Sun sets and the second is the whiteness which spreads across the horizon. These two are the ones in whch the Ulamā differ as to which causes the prayer to be obligatory. The third one is again described like a wolf s tail, which normally brings about the end of the day. He mentions that people are unaware of this. The two, Fajr and Shafaq, are considered to be similar, however there is some difference due to the awareness of the people based on their daily habits. وأما وقت الصبح فالعادة فيه جارية بستكمال الراحة والتهيؤ للتصرف فهم فيه منتظرون طليعة النهار ليأخذوا ف ا لنتشار فلذلك ظهر لم هذا وخفي ذلك The time of the Ṣubḥ is the usual time that preparations are made for journeying and preparations are made for the daily business activities, so they are waiting for the day to start so they can go about their daily activities, hence this is apparent to them but this is not. As we ve seen at the beginning of Imām al-bayrūnī s section the second Fajr, which is al- Fajr al-ṣādiq is considered as the time when people leave their homes and go about their business, therefore the Ṣubḥ in the sentence above must be referring to the first Fajr, al- Fajr al-kādhib. He completes the sentence that this is apparent but this is hidden. This must refer to the al-fajr al-ṣādiq is apparent as people are awake making preparations and they see the light in the sky, whereas the concealed one could possibly be referring to the time of al-shafaq al-abyaḍ, they are not aware as they have returned home soon after the Sun has set and are making preparation for retiring for the night. This interpretation does fit as he is referring to prayer times; al-fajr al-ṣādiq is apparent and discernible as folk are awake, awaiting the start of day so that prayer time is not a problem, but ʿʿIshāʾ time is not as they have returned home after day s work and making preparations to sleep. It could also be understood as making reference to al-fajr al-kādhib, which is apparent as folk are awake and al-shafaq al-kādhib in which folk are not aware as they are asleep. This seems 33 W W W. I R T I S. O R G. U K

34 less likely as it is irrelevant if folk are aware of al-shafaq al-kādhib or not as it has no association with anything and in fact most individuals are asleep. و بسب ا لاجة ايل الفجر والشفق رصد أصحاب هذه الصناعة أمره فحصلوا من قوان ي وقته أن ا نطاط الشمس حتت األفق م تكان مثانية عشر جزءكان ذلك وقت طلوع الفجر ف املشرق ووقت مغيب الشمس ف املغرب وملا ل يكن شيئا معينا بل بألول متلطا اختلف ف هذا القانون فرآه بعضهم سبع عشر جزءا وقد تقدم معرفة الدئر لكل وقت تعرض فيه ا لرتفاع إذاكانت درجة الشمس معلومة This section can be interpreted in two ways based on the earlier understanding; It is referring to al-fajr al-ṣādiq and al-shafaq al-abyaḍ as the people need to know these times for prayer purposes and as such have been determined to be at 18. It is referring to al-fajr al-kādhib and al-shafaq al-abyaḍ as the people need to wake up in order to prepare for the daily activities, and prayer which occurs at al-fajr al- Ṣādiq; and as they have returned home for the night, the need for the night prayer. In the context of this section the second interpretation seems equally appropriate. The reason for this is that it is mentioned that people were aware of the al-fajr al-ṣādiq but were unaware of al-shafaq al-abyaḍ due to their lifestyle. So the need was to know the al- Kādhib so that folk could get ready for the day and be patiently waiting for the time of al- Ṣādiq which not only brought about the prayer time, but farmer and tradesman alike, set off for their daily toils. Similarly, as all returned for the night when the Sun set they needed to wait for ʿIshāʾ before retiring for the night. As they were preoccupied with completing the effects of their daily affairs and preparing for the night they need to know the ʿIshāʾ time. Another point to support this position is al-chaghmīnī s point earlier when he mentions Imām Bayrūnī s position with respect to al-fajr al-kādhib to be 17, even though he mentions that the common position is 18 which could easily be a view that Imām al Bayrūnī also held. It is appropriate at this point to discuss whether Zodiacal Light could be al-ṣubḥ al-kādhib as we indicated earlier. The objections to this view are that Zodiacal Light (ZL) is not observed throughout the year and that it should not be observable soon after sunset; one could also add that ZL is trangular in shape whereas al-ṣubḥ al-kādhib is more cylindrical or even an inverted triangle stood on its peak. However, before attempting to respond it is important to detail what ZL is. EarthSky describe it as a pyramid of light extending to the sky and is best seen on the eastern horizon before morning twilight in the autumn and on the western horizon after sunset in spring. The ZL is easier to see the closer you are to the equator, however it is possible to see it from northernly and southernly positions. EarthSky explain how best to see ZL on their website; You ll need a dark sky location to see the zodiacal light, someplace where city lights aren t obscuring the natural lights in the sky. The zodiacal light is even milkier in appearance than the summer Milky Way. It s most visible before dawn in autumn because, that s when 34 W W W. I R T I S. O R G. U K

35 the ecliptic or path of the sun and moon stands nearly straight up with respect to the eastern horizon before dawn. Likewise, the zodiacal light is easiest to see when true night falls in spring, because then the ecliptic is most perpendicular to the western horizon in the evening. In autumn, the zodiacal light can be seen in the hour before true dawn begins. Or, in spring, it can be seen for up to an hour after all traces of evening twilight leave the sky. Unlike true dawn or dusk, though, there s no rosy color to the zodiacal light. The reddish skies at dawn and dusk are caused by Earth s atmosphere, while the zodiacal light originates far outside our atmosphere, as explained above. (Extract from Zodiacal light at Paranal. Image credit: European Southern Observatory/Y. Beletsky. In summary EarthSky state that, The zodiacal light sometimes called the false dawn is a hazy pyramid of light extending up from the eastern horizon, beginning about an hour before true dawn begins to break, in autumn. It extends up from the western horizon, a couple of hours after sunset. The light is caused by sunlight reflecting on dust grains that move in the plane of the solar system. As Imām al-bayrūnī explained there is a phenomenon called al-shafaq al-kādhib which is described exactly as al-fajr al-kādhib; this in fact corresponds exactly with ZL. Also the inability to see it is due to one s proximity, the seasons i.e. the length of the night, and the effects of artificial and natural light pollution, not that it does not exist. 35 W W W. I R T I S. O R G. U K

36 How the Sun is seen when beneath the horizon (Courtesy of Professor Abdulkader M. Abed) 36 W W W. I R T I S. O R G. U K