Written by: Ash-Sheikh Mubashir Ahmad Rabbani (may Allah preserve him)
“Indeed, the prayer is enjoined on the believers at fixed times.” [Surah An-Nisa: 103]
This verse clearly shows that performing prayers within their prescribed times is necessary. The times of prayer have been mentioned briefly in various places in the Quran without specifying the exact beginning and end of each time. For instance, Allah says:
"Establish prayer at the two ends of the day and in the early hours of the night." [Surah Hud: 114]
In this verse, "the two ends of the day" refers to Fajr, Dhuhr, and Asr prayers, while "the early hours of the night" refers to Maghrib and Isha prayers. [Maraat Al-Mafatih 2/271]
Another verse states:
"Establish prayer from the decline of the sun till the darkness of the night and the recitation at dawn. Verily, the recitation at dawn is witnessed." [Surah Al-Isra: 78]
Here, "decline of the sun" refers to the time of Dhuhr and Asr prayers, while "the darkness of the night" refers to Maghrib and Isha. "The recitation at dawn" refers to Fajr prayer, and it is called this because angels witness it. Additionally, Allah says:
"So glorify Allah in the evening and the morning, and praise is due to Him in the heavens and the earth, and at the afternoon and at noon." [Surah Ar-Rum: 17-18]
Some scholars interpret "glorification" here to mean prayer. "In the evening" refers to Maghrib and Isha, "in the morning" to Fajr, "in the afternoon" to Asr, and "at noon" to Dhuhr.
In another verse, Allah says:
"And glorify your Lord before the rising of the sun and before its setting, and during the night and at the edges of the day, that you may be pleased." [Surah Ta-Ha: 130]
Here, "before the rising of the sun" refers to Fajr, "before its setting" refers to Asr, "during the night" refers to Maghrib and Isha, and "at the edges of the day" refers to Dhuhr. [Maraat Al-Mafatih 2/284]
These verses provide a general indication of the prayer times, but the specific beginning and end of each time are detailed in various Hadiths of the Prophet (peace and blessings be upon him).
"The time for Dhuhr is from when the sun declines until the shadow of an object is equal to its length, as long as the time for Asr has not begun. The time for Asr is until the sun turns yellow. The time for Maghrib is as long as the twilight has not disappeared. The time for Isha is until midnight. And the time for Fajr is from the appearance of dawn until the sun rises. When the sun rises, stop praying, as it rises between the two horns of Satan." [Sahih Muslim, Kitab Al-Salat: 1388]
Abu Hurairah (may Allah be pleased with him) narrated:
"Every prayer has a beginning and an end. The beginning time for Dhuhr is when the sun declines, and its end is when Asr time begins. The beginning time for Asr is when it starts, and its end is when the sun turns yellow. The beginning time for Maghrib is at sunset, and its end is when the twilight disappears. The beginning time for Isha is when the twilight disappears, and its end is midnight. The beginning time for Fajr is when the true dawn appears, and its end is when the sun rises." [Tirmidhi, Kitab Al-Salat: 151]
These Hadiths, among others, make it clear that Fajr begins at the appearance of the true dawn and ends at sunrise. Dhuhr begins when the sun declines from its zenith and ends when the shadow of an object equals its length. Asr begins when the shadow equals its length and lasts until it becomes twice the length. Maghrib begins at sunset and lasts until the twilight disappears. Isha begins when the twilight disappears and ends at midnight.
"The time for Dhuhr begins when the sun begins to decline, and before that, performing Dhuhr is not valid. The time for Dhuhr lasts until the shadow of an object is equal to its length. The original shadow at the time of zawal is not counted; only the increase beyond that is measured." [Al-Muhalla 2/346]
Sheikh Ismail Salafi (may Allah have mercy on him) explained:
"In some places, the sun passes directly overhead, and in other places, it passes at an angle. This difference also varies by season; in summer, the sun passes overhead, casting little shadow, and in winter, it passes at an angle, casting a longer shadow. The shadow measured at zawal is called the 'original shadow,' and it is excluded when determining the shadow for prayer times. Only the shadow after zawal is measured to calculate the prayer times." [Hashiyat Mishkat Al-Masabih 1/414-415]
Therefore, the shadow at zawal is not included when measuring the shadow for determining prayer times. This view is supported by scholars such as Ibn Taymiyyah and in the works of scholars from various schools of thought.
To determine the shadow for Dhuhr, plant a stick in a flat, open area before zawal. As the sun moves, the shadow will decrease until it reaches its minimum length at zawal. Mark this shadow, and after zawal, as the shadow begins to grow again, measure the additional shadow. When this additional shadow equals the length of the object, Dhuhr time has ended, and Asr time begins.
In summary, zawal’s shadow is excluded from the calculation, and only the shadow that grows after zawal is measured. This process can be repeated regularly to verify the times, or one can use published prayer timetables for convenience, which are often quite accurate.
Question:
What are the rulings regarding the times of prayer in Islam? How can these times be determined? Should the shadow at midday (zawal) be included or excluded when measuring the shadow for the times of prayer? Please explain in detail.Answer:
Allah has made every prayer obligatory at its prescribed time. As mentioned in the Quran:“Indeed, the prayer is enjoined on the believers at fixed times.” [Surah An-Nisa: 103]
This verse clearly shows that performing prayers within their prescribed times is necessary. The times of prayer have been mentioned briefly in various places in the Quran without specifying the exact beginning and end of each time. For instance, Allah says:
"Establish prayer at the two ends of the day and in the early hours of the night." [Surah Hud: 114]
In this verse, "the two ends of the day" refers to Fajr, Dhuhr, and Asr prayers, while "the early hours of the night" refers to Maghrib and Isha prayers. [Maraat Al-Mafatih 2/271]
Another verse states:
"Establish prayer from the decline of the sun till the darkness of the night and the recitation at dawn. Verily, the recitation at dawn is witnessed." [Surah Al-Isra: 78]
Here, "decline of the sun" refers to the time of Dhuhr and Asr prayers, while "the darkness of the night" refers to Maghrib and Isha. "The recitation at dawn" refers to Fajr prayer, and it is called this because angels witness it. Additionally, Allah says:
"So glorify Allah in the evening and the morning, and praise is due to Him in the heavens and the earth, and at the afternoon and at noon." [Surah Ar-Rum: 17-18]
Some scholars interpret "glorification" here to mean prayer. "In the evening" refers to Maghrib and Isha, "in the morning" to Fajr, "in the afternoon" to Asr, and "at noon" to Dhuhr.
In another verse, Allah says:
"And glorify your Lord before the rising of the sun and before its setting, and during the night and at the edges of the day, that you may be pleased." [Surah Ta-Ha: 130]
Here, "before the rising of the sun" refers to Fajr, "before its setting" refers to Asr, "during the night" refers to Maghrib and Isha, and "at the edges of the day" refers to Dhuhr. [Maraat Al-Mafatih 2/284]
These verses provide a general indication of the prayer times, but the specific beginning and end of each time are detailed in various Hadiths of the Prophet (peace and blessings be upon him).
- Fajr: Begins at the appearance of true dawn (Fajr Sadiq) and ends at sunrise.
- Dhuhr: Begins when the sun declines from its zenith and ends when an object’s shadow is equal to its length.
- Asr: Begins when the shadow of an object exceeds its length and ends when the shadow is twice the length of the object.
- Maghrib: Begins at sunset and ends when twilight disappears.
- Isha: Begins when twilight disappears and lasts until the middle of the night.
"The time for Dhuhr is from when the sun declines until the shadow of an object is equal to its length, as long as the time for Asr has not begun. The time for Asr is until the sun turns yellow. The time for Maghrib is as long as the twilight has not disappeared. The time for Isha is until midnight. And the time for Fajr is from the appearance of dawn until the sun rises. When the sun rises, stop praying, as it rises between the two horns of Satan." [Sahih Muslim, Kitab Al-Salat: 1388]
Abu Hurairah (may Allah be pleased with him) narrated:
"Every prayer has a beginning and an end. The beginning time for Dhuhr is when the sun declines, and its end is when Asr time begins. The beginning time for Asr is when it starts, and its end is when the sun turns yellow. The beginning time for Maghrib is at sunset, and its end is when the twilight disappears. The beginning time for Isha is when the twilight disappears, and its end is midnight. The beginning time for Fajr is when the true dawn appears, and its end is when the sun rises." [Tirmidhi, Kitab Al-Salat: 151]
These Hadiths, among others, make it clear that Fajr begins at the appearance of the true dawn and ends at sunrise. Dhuhr begins when the sun declines from its zenith and ends when the shadow of an object equals its length. Asr begins when the shadow equals its length and lasts until it becomes twice the length. Maghrib begins at sunset and lasts until the twilight disappears. Isha begins when the twilight disappears and ends at midnight.
How to Determine the Time for Dhuhr (First Shadow):
Regarding the question of whether the shadow at zawal (midday) is included or excluded when determining the shadow for Dhuhr, Imam Ibn Hazm (may Allah have mercy on him) stated:"The time for Dhuhr begins when the sun begins to decline, and before that, performing Dhuhr is not valid. The time for Dhuhr lasts until the shadow of an object is equal to its length. The original shadow at the time of zawal is not counted; only the increase beyond that is measured." [Al-Muhalla 2/346]
Sheikh Ismail Salafi (may Allah have mercy on him) explained:
"In some places, the sun passes directly overhead, and in other places, it passes at an angle. This difference also varies by season; in summer, the sun passes overhead, casting little shadow, and in winter, it passes at an angle, casting a longer shadow. The shadow measured at zawal is called the 'original shadow,' and it is excluded when determining the shadow for prayer times. Only the shadow after zawal is measured to calculate the prayer times." [Hashiyat Mishkat Al-Masabih 1/414-415]
Therefore, the shadow at zawal is not included when measuring the shadow for determining prayer times. This view is supported by scholars such as Ibn Taymiyyah and in the works of scholars from various schools of thought.
To determine the shadow for Dhuhr, plant a stick in a flat, open area before zawal. As the sun moves, the shadow will decrease until it reaches its minimum length at zawal. Mark this shadow, and after zawal, as the shadow begins to grow again, measure the additional shadow. When this additional shadow equals the length of the object, Dhuhr time has ended, and Asr time begins.
In summary, zawal’s shadow is excluded from the calculation, and only the shadow that grows after zawal is measured. This process can be repeated regularly to verify the times, or one can use published prayer timetables for convenience, which are often quite accurate.