Namaaz Times
Almighty Allah says
اِنَّ الصَّلٰوۃَ کَانَتْ عَلَی الْمُؤْمِنِیۡنَ کِتٰبًا
مَّوْقُوۡتًا ﴿۱۰۳﴾
‘Undoubtedly, Namaaz
has been made obligatory upon the believers at set times’ [Surah 4, Verse 103]
فَسُبْحٰنَ اللہِ حِیۡنَ تُمْسُوۡنَ وَ حِیۡنَ تُصْبِحُوۡنَ
﴿۱۷﴾وَلَہُ الْحَمْدُ فِی السَّمٰوٰتِ وَالْاَرْضِ وَعَشِیًّا وَّ حِیۡنَ
تُظْہِرُوۡنَ ﴿۱۸﴾
‘So, glorify Allah,
when entering into to the evening (Maghrib and Esha), and when entering the
morning (Fajr Namaaz). And His Praise is in the skies and the earth; and when a
portion of the day remains (Asr Namaaz) and when noon appears (Zuhr Namaaz)’ [Surah 30, Verses 17-18]
Hadith 1: Haakim reported from Ibn Ab’bas رضی اللہ تعالٰی عنہما that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘There are two Fajrs (dawns)! One is that in which
eating is Haraam, and Namaaz is Halaal (i.e. for one who is fasting), and the
second is that in which Namaaz (Fajr) is Haraam and eating is Halaal.’
Hadith 2: Nasa’i reports from |Abu Hurairah
رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘One who obtained one Raka’at of Fajr Salaah before
sunrise; obtained the Namaaz (i.e. that Namaaz has become Fard upon him). One
who obtained even one Raka’at of Asr before sunset; obtained the Namaaz (i.e.
his Namaaz is valid).’ In this narration, the word Raka’at in both cases refers
to Takbeer-e-Tahreema (The Allahu Akbar that is proclaimed to commence Namaaz).
So, if one tied the Niyyah (i.e. made the intention) for Asr Namaaz and
proclaimed Allahu Akbar and the sun had not set as yet, but then set (after he proclaimed
the Takbeer), then that Namaaz will be regarded as valid. Similarly, if an
unbeliever became a Muslim, or if a child reached the age of puberty at such a
time wherein he had sufficient time to say the Takbeer-e-Tahreema before the sunrise,
then that Fajr Namaaz becomes Fard upon him, and he should make Qaza for that
Fajr. However, if he became a Muslim or became Baaligh after sunrise, then that
Namaaz is not Fard upon him.
Hadith 3: Tirmizi reports from Raafi’ bin
Khadij رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Read the Namaaz of Fajr in brightness as there is
immense reward (blessings) in this.’
Hadith 4: It is reported in the narration
of Dailmi from Anas رضی اﷲ تعالیٰ
عنہ that in
doing so you will be pardoned (In doing what will be pardoned?). It is in
another narration of Dailmi from Anas رضی اﷲ تعالیٰ عنہ that one who performs his Fajr as it becomes bright,
Allah will brighten his grave and his heart, and He will accept his Namaaz.
Hadith 5: In Tabrani Awsat it is narrated
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘My Ummah will always
remain on Fitrat (i.e. on the True Religion) for as long as they perform their
Fajr Salaah in brightness.’
Hadith 6: Imam Ahmed and Tirmizi report
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘There is a starting and
ending time for Namaaz. The starting time for Zuhr is when the sun declines and
its ending time is when the time of Asr starts. The ending time for Asr is when
the disc of the sun turns yellow; and the starting time of Maghrib is when the
sun has set, and its last (ending) time is when the evening twilight vanishes
which is the beginning time for Esha, and its ending time is when half night
passes (i.e. Mubah/lawful time without any dislike)’.
Hadith 7: In Bukhari and Muslim it is
narrated from Abu Hurairah رضی اﷲ
تعالیٰ عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Perform your Zuhr when it
becomes cool, for verily the intensity of the heat is from the scorching
effects of Hell. Hell complained to its Creator that some of my elements devour
my other elements. It was thus granted the permission to take two breaths; one
in winter and one in the summer.’
Hadith 8: Sahih Bukhari Shareef narrates in
the section on Azaan of the Travellers, that Abu Zarr رضی اﷲ تعالیٰ عنہ reports, ‘we were on a journey with Rasoolullah صلی اللہ تعالی علیہ وسلم and the Mu’azzin intended to call out the Azaan. He صلی اللہ تعالی علیہ وسلم said, ‘Wait for it to cool down’ Again he intended to
give the Azaan and he صلی اللہ تعالی علیہ وسلم again said, ‘Wait for it to cool
down’. Once again, he intended to call out the Azaan and again he صلی اللہ تعالی علیہ وسلم said, ‘Wait for it to cool down’, until such time that
the shadows are equal to the hills.’
Hadith 9&10: Imam Ahmed and Abu Dawud have
reported respectively from Hazrat Abu Ayub and Uqba bin Aamir رضی اللہ تعالٰی عنہما that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘My Ummah will always remain on Fitrat as long as
they do not delay Maghrib to the extent that the stars appear close together.’
Hadith 11: Abu Dawud reported from Abdul
Aziz bin Rafee رضی اﷲ تعالیٰ
عنہ that Rasoolullah
صلی اللہ تعالی علیہ وسلم said, ‘In overcast (cloudy)
conditions, perform the Namaaz of the day (i.e. Asr Namaaz) swiftly, and delay
the Maghrib Prayer.’
Hadith 12: Imam Ahmed reports from Abu
Hurairah رضی اﷲ تعالیٰ عنہ that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘If I did not feel that it would be difficult upon my
Ummah, then I would have commanded them to perform Miswaak with every Wudu.
Also commanded to delay the Esha Salaah until a third or half the night has
passed, for (at this time) Almighty Allah manifests His Special Blessings on
the skies, and until morning He announces; Is there someone in need that I may
give him (what he wishes)? Is there someone wanting forgiveness, that I may
grant him forgiveness? Is there anyone wanting to make Dua, so that I may
accept his Dua?’
Hadith 13: In Tabrani Awsat from Abu
Hurairah رضی اﷲ تعالیٰ عنہ it is narrated that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘When the time of Fajr appears then there is no
Namaaz (Nafil) except for the 2 Raka’ats of Fajr.’
Hadith 14: Bukhari and Muslim have reported
from Abu Sa’eed Khudri رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘After the morning (prayer)
there is no Namaaz until such a time that the sun does not rise properly, and
there is no Namaaz after Asr until such a time that the sun does not set.’
Hadith 15: In Sahihain it is narrated from
Abdullah Sanaabahi رضی اﷲ تعالیٰ
عنہ that
Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘The sunrises together with
the horns of shaitaan. When the sunrises fully, shaitaan separates from it,
then when it reaches its zenith, shaitaan comes near it again, and when it declines
he moves away; then when it is about to set, shaitaan comes near it again, and
when it has set he separates from it, so do not perform Namaaz in these 3
times.’
Laws of
Jurisprudence
The Time of Fajr
Law: The time of Fajr is from the
break of True dawn (Subho Saadiq) up to the first ray of the sun. [Text][1]
Note: Subho Saadiq (True Dawn) is a
glow, which appears in the eastern horizon from where the sun is to rise today.
The brightness of this glow increases until it spreads along the entire horizon
(sky), and earth becomes bright (i.e. daylight appears). Before this, in the
centre of the sky a very light whiteness appears, under which the entire
horizon remains black (dark). Subho Saadiq (True Dawn) breaks from under this,
spreading out to the southern and northern ends, and then rising upwards. This
slight whiteness becomes lost in this. This slight whiteness is known as Subho Kaazib
(False Dawn). Subho Kaazib does not mark the starting time of Fajr. That which
has been mentioned by some, wherein they say that after the whiteness of Subho
Kaazib fades away darkness appears, is an incorrect notion. The correct view is
that which we have mentioned.
Law: It is preferred in regards to the
Namaaz of Fajr to commence praying it once the glow of Subho Saadiq breaks and
then starts to spread a little. Credence should be given to this. However, with
regards to last time of Esha and halting eating at the time of Sehri, credence
should be given to the beginning of Subho Saadiq (in other words, the moment
dawn breaks the time of Esha should be regarded as having elapsed, and the one
making Sehri should stop). [Alamgiri vol.1 pg.48]
Note: In this region[2],
the minimum time duration between the break of True Dawn and sunrise is at
least 1 hour and 18 minutes and the maximum duration is 1 hour and 35 minutes.
The duration should be less or more than this. On the 21st of March, it is 1
hour and 18 minutes, and then it increases until on the 22nd June it reaches
the full 1 hour 35 minutes. It then starts to decreases until on the 22nd of September
when it becomes 1 hour 18 minutes, thereafter it increases again until the 22nd
December when it becomes 1 hour 24 minutes. Thereafter it decreases again,
until on the 21st March it returns to the same 1 hour 18 minutes once again.
One, who is not aware of the time of Dawn, should end his Sehri 1 hour 40
minutes before (sunrise) during the summer months, especially during June and
July; and during the winter months, he should end Sehri 1 hour 30 minutes
before (sunrise), especially during December and January.
Towards the end of March and
September, when the days and nights are equal, one should end Sehri 1 hour 24
minutes before (sunrise). One should give the Azaan of Fajr 8 or 10 minutes
after the times, which have been mentioned for ending Sehri, so that precaution
is taken in regards to both Sehri and Azaan. Some uninformed people call out
the Azaan one and three quarter hours to 2 hours before sunrise. Then, they
even pray their Sunnat and sometimes even the Fard in this time. Neither is
this Azaan valid, nor is the Namaaz valid. Some people think that the seventh
portion of the night is when the Fajr time commences. This is certainly not
correct.
During June and July, when the
days are longer and the nights are around 10 hours, then in such days, the time
of dawn does come into the seventh portion of night, or even a few minutes
before it. However, in December and January, when the night is 14 hours long, then
in this time, the time of Fajr only comes in the ninth portion of the night or
even later.
Looking for the indication of the
start time of Fajr is difficult, especially when it is hazy and unclear or when
it is a moonlit night. One should thus always pay attention to the time of
sunrise, noting the time of sunrise on that day and then giving the Azaan the following
day in that time, approximately according to the same time as explained above
for the Azaan and Fajr Namaaz[3].
[Ifadaat-e-Razviyah Vol.2 pg.318]
The Time of Zuhr and Jummah
The Time of Zuhr and Jummah is
from the time the sun declines (from mid-day) up to such time that the shadow
of every object is doubled with the exception of its original shadow (which was
cast at mid-day). [Text]
Note: The original shadow of an object
is the shadow, which is manifested when the sun reaches the ‘Khat Nisfun Nahaar’ (i.e. the meridian line of the
location) on that day. This differs according to the region and season. As the
day declines the shadow increases, and as the day grows the shadow decreases.
In other words, it is longer in winter and shorter in summer. It becomes less
in those regions which are closer to the Equator, whereas in certain regions,
during certain seasons, there is no shadow at all when the sun is directly over
the head (i.e. exactly at mid-day).
Hence, in the winter months, such
as in December, the original shadow in our region (i.e. Bareilly) which lies
close to 28 degrees latitude, which is more than 8 ½ foot[4]
and in Makkah Muazzamah which lies at approximately 21 degrees, the actual
shadow there during the said season is slightly more than 7 foot. It never
exceeds this, after this time. Similarly during the summer months, between the
27th and 30th of May there is no actual shadow at all in Makkah during mid-day.
Thereafter, this shadow is seen
reversed. In other words, the shadow, which used to be seen towards the North,
will now be seen towards the South in Makkah Muazzamah. Then, until the 22nd of
June, it extends by ½ foot and then begins to decrease again; until between the
15th and 18th of July it becomes non-existent again. Thereafter it will be seen
towards the North again. In our city (Bareilly), neither does it fall towards
the South and nor does it become in-existent, but the shortest shadow is on the
22nd of June, when it remains ½ foot. [Ref: Ifadaat-e-Razviyah vol.2 pg.327]
Note: The indication of the sun
declining can be gained by planting a stick straight (upright) into flat level
ground, in a manner whereby it is not really tilting towards the East or the
West. As the suns height increases, the shadow of the stick will become
smaller. Once it stops getting any smaller, it has reached its mid-point (i.e.
it has reached the meridian line of the location), and the shadow at that time
is known as the Saya-e-Asli, meaning the actual or original shadow. Thereafter,
it will start to grow. This is confirmation that it has now started to move
past the point of the meridian line of the location (i.e. its zenith). Now, the
time of Zuhr has commenced. This is simply an estimate, because the matter of
the shadow becoming more or less, especially in the summer months, is not
easily distinct. A better method than this is the meridian line of location
(theory). In this method, one needs to place a compass correctly on level
ground and draw the meridian line of location at the point of the needle. In these
regions (Bareilly, UP), one should plant a thin conical shaped rod with a
pointed tip straight into the ground, on the southern side of the line, which
should neither be leaning to the East or West, and it should be in the exact
centre of the meridian line of location as per its theory. When the shadow of
its tip, coincides exactly with that line, it is exactly mid-day, and if it
tilts even minutely towards the East, the Nisfun Nahaar[5]
has ended and time of Zuhr has commenced.
The Time of Asr
The time of Asr commences once
the time of Zuhr has ended. In other words, the time of Asr starts from the
time the shadow of any object becomes two times its size, excluding the
original shadow, and it ends at sunset.
Note: In these regions, i.e. cities
lying along the same longitude and latitude of Bareilly, the minimum duration
for Asr is 1 hour and 35 minutes and the maximum duration for Asr is
approximately 2 hours and 6 minutes. The detail in regards to this is as
follows: In other words, the duration from the 24th October from
Tahweel-e-Aqrab[6],
until the end of the month is 1 hour 36 minutes. Then from the 1st November
until the 18th of February (i.e. for 3 ¼ months), it remains for almost 1 hour
and 35 minutes. This is the shortest duration in the year for Asr. In this
region, the time of Asr is never shorter than this. Then at Tahweel-e-Haut,
from the 19th February until the end of month, the duration for Asr will be 1
hour and 36 minutes. Then in the first week of March, it will be for 1 hour and
37 minutes. In the second week, it will be 1 hour and 38 minutes and in the
third week, it will be 1 hour 40 minutes. Then on the 21st March, from
Tahweel-e-Hamal until the end of the month the duration of Asr will be 1 hour
41 minutes. In the first week of April, it will be 1 hour 43 minutes; in the
second week, it will be 1 hour 45 minutes; in the third week, it will be 1 hour
48 minutes. From the 20th/21st April during the Tahweel-e-Thaur until the end
of the month, the duration of Asr is 1 hour 50 minutes.
Note: The actual times for your
locality can be obtained with the help of your Ulama or from the observatory.
Then in the first week of May,
the duration is 1 hour 53 minutes; in the second week, it is 1 hour 55 minutes;
in the third week, it is 1 hour 58 minutes. Then from the 22nd/23rd May during
the Tahweel-e-Jauza until the end of the month the duration is 2 hours 1
minute.
Then in the first week of June,
the duration is 2 hours 3 minutes; in the second week, it is 2 hours 4 minutes;
in the third week, it is 2hours 5 minutes, then from the 22nd June during the
Tahweel-e-Sartaan up to the end of the month, the duration is 2 hours 6 minutes.
Then in the first week of July, it is 2 hours 5 minutes; in the second week, it
is 2 hours 4 minutes; in the third week, it is 2 hours 2 minutes; then on the
23rd July during the Tahweel-e-Asad it is 2 hours 1 minute. After this, until
the end of the month the duration is 2 hours. Then in the first week of August,
the duration of Asr is 1 hour 58 minutes; in the second week, it is 1 hour 55
minutes; in the third week, it is 1 hour 51 minutes. Then from the 23rd/24th
August during the Tahweel-e-Sambla, it is 1 hour 50 minutes. After this, until
the end of the month it is 1 hour 48 minutes. Then in the first week of
September, the duration is 1 hour 46 minutes; in the second week, it is 1 hour
44 minutes; in the third week, it is 1 hour 42 minutes, then on the 22nd/23rd
September during the Tahweel-e-Mizaan, it is 1 hour 41 minutes. After this,
until the end of the month it is 1 hour 40 minutes. Then in the first week of
October, it is 1 hour 39 minutes; in the second week, it is 1 hour 38 minutes;
in the third week, it will be 1 hour 37 minutes until 23rd October. The time of
Asr is valid before the setting of the sun. [Ifadaat-e-Razviyah vol.2 pg.194]
The Time of Maghrib
The time of Maghrib is from the
time the sun has set until the setting of the ‘Shafaq’ i.e. the evening
twilight. [Text]
Law: According to our Madhab, the
‘Shafaq’ (Abyad), i.e. the evening twilight refers to the whiteness in the
western horizon after the setting of the redness (Shafaq e Ahmar), which
spreads out in the southern and northern directions, like the (whiteness) of
Subho Saadiq. [Hidaya
vol.1 pg.66; Sharh Wiqaaya, vol.1 pg.130; Alamgiri vol.1 pg.48;
Ifadaat-e-Razviyah vol.2 pg.203]
In this region (Bareilly etc),
this time duration remains for at least 1 hour 18 minutes and at most 1 hour 35
minutes. [Fatawa Razviyah vol.2 pg.203] This humble servant has also personally
noted and experienced this on numerous occasions.
Note: The daily times of Subho (Dawn)
and Maghrib are equal (i.e. the time difference between the both from mid-day
is equal).
The Time of Esha and Witr
The time of Esha and Witr is from
after the setting of the aforementioned whiteness until the rise of dawn. It
must be noted that we do not depend on that whiteness which remains outspread for
a lengthy period to the east and west, it is the whiteness after which spreads
out to the North and South disappears when Esha time commences. It is similar
to the Subho Kaazib (false dawn) on the eastern (horizon).
Law: Even though the time for Esha and
Witr is the same, but ‘Tarteeb’ (i.e. to follow sequence between both of them)
is Fard, so if one read his Witr before the Esha prayer then it will not be
valid. However, if one forgetfully read the Witr before the Esha prayer or if one
later realized that he read the Esha Namaaz without Wudu, and then he read the
Witr with Wudu, then in this case Witr prayer will be valid. [Durr-e-Mukhtar vol.1
pg.241; Alamgiri vol.1 pg. 48]
Law: With regards to those cities (regions)
in which the time of Esha does not appear at all and where the moment the
evening twilight (Shafaq Abyad) sets or
even before it sets, the time of Fajr commences (just as in the case of London
and Bulgar, where in every year, there are forty days and nights (or more)
wherein the time of Esha does not appear at all, and during certain days it
only lasts for a few seconds or minutes), so the people in these regions should
perform Qaza for the Esha and Witr of those days. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.243]
[1]
Wherever in this book the word text appears by itself
as reference, it will refer to the actual text of the general authentic books
of Fiqh, namely; Qudoori, Kanz ul Umaal, Majma ‘ul Anhur, Sharah Wiqaaya and
Niqaaya etc.]
[2] This refers to those cities, which are on the same
longitude and latitude as Bareilly.
[3]
With regards to that which has been mentioned above,
it must be noted that, this refers to the times at the particular locality in
India. The times and the duration between the True dawn and Sunrise will differ
in your city or town. Ask your local Ulama to guide you in regards to the correct
times for your locality. However, the basic principle that Qadi Sadrush Shariah
has mentioned is that one should always try to end Sehri before the
commencement of True Dawn, rather than at the exact time. In other words, if in
your locality there is 1 hour 20 minute duration between True Dawn and Sunrise,
you should end your Sehri 1 hour 25 minutes before sunrise. This way you are
ending at least 5 minutes before the commencement of True Dawn, so there is no
risk of you exceeding the time limit, thereby damaging your fast. The principle
mentioned in regards to the Azaan is also very clear and that is, as a
precautionary measure one should only call out the Azaan 8 to 10 minutes after
the appearance of True Dawn, so that the Azaan is given in the correct time.
The point that he made is that some people give Azaan much earlier than the
starting time for Fajr and in doing so, neither will such an Azaan which has
been called out in the incorrect time, nor such Namaaz which has been performed
in the incorrect time, be regarded as valid.
[4]
The reference here to 8 ½ foot and 7 foot refers to
the original shadow of the height of an average person. In early times, the
height of an average person was used as the unit of measure and this is what
Qadi Sadrush Shariah means when saying that the original shadow of an object at
that particular time is 8 ½ foot long. It must also be noted that foot here
does not refer to the foot measure used today, but refers to the size of the
foot of an average person.
[5]
Nisfun Nahaar is when the Sun is at its highest point
at mid-day.
[6]
The Tahweel mentioned in this discussion refers to the
crossing of the sun into the particular celestial station. For example,
Tahweel-e-Hamal would mean when the sun passes the celestial station of Hamal,
which is called Aries. The names of the celestial stations mentioned above are
as follows: Aqrab is Scorpion, Haut is Pisces, Hamal is Aries, Thaur is Taurus,
Jauza is Gemini, Sartaan is Cancer, Asad is Leo, Sambla is Virgo and Mizaan is
Libra.
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