TIMES OF PRESCRIBED FIVE DAILY PRAYERS
ASSEMBLED BY MALLAM
ABBA ABANA, KUBWA, ABUJA, NIGERIA
Bismillah
Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum
Wa-Rahmatullahi Wa-Barakatuhu. Amma Ba’d.
Praise be to Allaah;
we seek His help and His forgiveness. We seek refuge with Allaah from the evil
of our own souls and from our bad deeds. Whomsoever Allaah guides will never be
led astray, and whomsoever Allaah leaves astray, no one can guide. I bear
witness that there is no god but Allaah, and I bear witness that Muhammad (Sal
Allahu Alaihi Wa Sallam) is His slave and Messenger.
1.0 Question Was
Raised In A Masjid On:-
1.
Using a timetable to stick to the times of Asr prayer.
2.
Correctness
of all prayer timetables. Time for ASR is 3.35PM on the time table. Is this
correct?
3.
Why Badr Mosque
in Kubwa prays 3.45PM in Kubwa while others pray before 4.00PM and this Mosque
prays at 4.00PM?
In response, we gave the following;
in Abuja Mosques pray at different times and should not restrict to Kubwa, which
would help our brothers and Muslims to know the importance of prayer in Islam
and also timing using astronomical
calculations or on timetables whose authors are unknown as far as their trustworthiness
and knowledge are concerned, especially if it is proven that they do not give
the correct times.
Besides
one should not use his/her business timing to override prayer time instituted
by the local mosque after due consideration within themselves and is within preferred
time and not necessity time of prayer. ASR has two times for the end of
‘Asr prayer; the preferred time and the time of necessity time. See
Section 3.2 on ASR Prayer Time
according to Sunnah.
We give brief background of
prayer for both nominal Muslims and sound ones to carry them along.
2.0 ARE THE FIVE DAILY PRAYERS MENTIONED IN THE QUR’AAN?
In
the Tafseer of this aayah, The Holy Qur'an, Surah 30: Al Rum 17, it is reported
that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers
are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says
(interpretation of the meaning): ‘So glorify Allaah when you come up to the
evening’ is maghrib and ‘isha’; ‘and when you enter the morning’ is
fajr; ‘in the afternoon’ is ‘asr; and ‘the time when the day begins
to decline’ is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn
Jubayr said the same thing.
Some
of the mufassireen said that these aayat mention only four of the prayers;
‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah
says (interpretation of the meaning): “… and in some hours of the night…” [Holy
Quran Chapter Hood 11:114]. Most of the mufassireen are of the first
opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of
Tafseer say that the aayah (interpretation of the meaning): ‘So glorify
Allaah when you come up to the evening and when you enter the morning…’ [Holy
Quran Chapter al-Room 30:17] refers to the prayers.”
Imaam
al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of
the meaning): ‘… The prayer is enjoined on the believers at fixed times
[mawqootan].’ [Holy Quran Chapter al-Nisa’ 4:103]. It was reported that
‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootan means that] Salaah has an
appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid
and ‘Atiyyah said [that mawqootan means] ‘It is obligatory’… The word ‘mawqootan’
means that it is obligatory at certain times. The times are referred to in
general terms in this aayah and are explained elsewhere in the Book, without
defining precisely when those times start and end – that was explained in
detail by the Messenger of Allaah (peace and blessings of Allaah be upon
him). What Allaah mentioned about the times of the prayers in His Book is
(interpretation of the meaning): “Perform al-Salaah from mid-day till the
darkness of the night and recite the Qur’aan in the early dawn…” [Holy Quran
Chapter al-Isra’ 17:78].
Mujaahid
reported from Ibn ‘Abbaas: “’Mid-day’ means when the sun has passed its
zenith for salaat al-zuhr, and ‘the darkness of the night’ means the
beginning of the night, for salaat al-maghrib.” It was also reported from Ibn
‘Umar that mid-day meant the zenith… Allaah says (interpretation of the
meaning): “And perform al-salaah at the two ends of the day and in
some parts of the night” [Holy Quran Chapter Hood 11:114].
‘Amr
reported from al-Hasan that ‘the two ends of the day’ means fajr at the
first end and zuhr and ‘asr at the other; ‘some parts of the night’
means maghrib and ‘isha’. So according to this opinion the aayah refers to all
five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn
‘Abbaas said: “This aayah mentions all five prayers together. ‘So glorify
Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and
when you enter the morning’ refers to fajr, ‘in the afternoon’ is
‘asr; and ‘the time when the day begins to decline’ is zuhr.” Something
similar was also reported from al-Hasan.
Abu
Razeen reported from Ibn ‘Abbaas: “ ‘…and glorify the praises of your Lord
before the rising of the sun and before (its) setting’ [Holy Quran Chapter Qaaf
50:39 – interpretation of the meaning] refers to the prescribed prayers. ‘…
and glorify the praises of your Lord before the rising of the sun, and before
its setting, and during some of the hours of the night, and at the sides of the
day, that you may become pleased with the reward which Allaah shall give
you.’ [Holy Quran Chapter Ta-Ha 20:130 – interpretation of the meaning]
This aayah also includes the times of the prayers. All of these aayaat mention
the times of the prayers.” Ahkaam al-Qur’aan by al-Jassaas, Baab
Mawaaqeet al-Salaah.
What
we should know is that the Holy Qur’aan does not contain details of all the
rules but it also tells us that the Sunnah is a source of evidence in which
many rules are mentioned in detail that are not mentioned in the Holy Qur’aan.
Allaah says (interpretation of the meanings):
“…
and We have also sent down to you (O Muhammad) the reminder and the advice (the
Qur’aan), that you may explain clearly to men what is sent down to them and
that they may give thought.” [Holy Quran Chapter al-Nahl 16:44]. “… and
whatsoever the Messenger gives you, take it…” [Holy Quran Chapter al-Hashr
59:7]
The
Prophet (peace and blessings of Allaah be upon him) said: “I have been given
the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546;
this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in
the Sunnah, all of it is true and right, and all of it has one source, which is
the wahy or revelation from the Lord of the Worlds.
3.0 TIMES
OF THE FIVE DAILY PRAYERS; (FAJR, ZUHR, ASR, MAGRIB AND ISHAI)
Allaah has enjoined
upon His slaves five prayers throughout the day and night at specific times
decreed by the wisdom of Allaah so that the slave may be in contact with his
Lord in these prayers throughout all of these times. They are for the heart
like water for a tree, given to it time after time, not all in one go and then
it stops. Refer to Isra and Mi'raj
night journey of
the Prophet (Sal Allahu Alaihi Wa
Sallam) mentioned
in Hadiths. Part of the wisdom behind doing the prayers at these times is so
that people will not get bored or find it too difficult, which would happen if
they all had to be done at once. Blessed be Allaah, the Wisest of judges.
(From the Introduction
to Risaalat Ahkaam
Mawaaqeet al-Salaah (Essay on the Rulings on the Times of the Prayers) by
Shaykh Muhammad ibn ‘Uthaymeen, may Allaah have mercy on him). The times
of the prayers were mentioned by the Prophet (peace and blessings of Allaah be
upon him) in the hadeeth: “The time for Zuhr is from when the sun has passed
its zenith and a man’s shadow is equal in length to his height, until the time
for ‘Asr comes. The time for ‘Asr lasts until the sun turns yellow. The time
for Maghrib lasts until the twilight has faded. The time for ‘Isha’ lasts until
midnight. The time for Subh (Fajr) prayer lasts from the beginning of the
pre-dawn so long as the sun has not yet started to rise. When the sun starts to
rise then stop praying, for it rises between the two horns of the Shaytaan.”
(Narrated by Muslim, 612).
This hadeeth explains
the timings of the five daily prayers. As for defining them by the clock, that
varies from one city or country to another. We will define each in more detail
for those not reading Risaalat Ahkaam
Mawaaqeet al-Salaah as follows:
3.1 – THE PRAYER TIME
OF ZUHR
The Prophet (peace and
blessings of Allaah be upon him) said: “The time for Zuhr is from when the sun
has passed its zenith and a man’s shadow is equal in length to his height,
until the time for ‘Asr comes.” So the Prophet (peace and blessings of Allaah
be upon him) defined the start and the end of the time for Zuhr:
The start of the time
for Zuhr is when the sun has passed its zenith i.e., has passed the highest
part of the sky and started to descend towards the west.
Practical way of
knowing when the zenith has been passed (and the time for Zuhr has begun):
Put a stick or pole in
an open place. When the sun rises in the east, the shadow of this stick will
fall towards the west. The higher the sun rises, the shorter the shadow will
become. So long as it keeps growing shorter, the sun has not yet reached its
zenith. The shadow will keep on growing shorter until it reaches a certain
point, then it will start to increase, falling towards the east. When it
increases by even a small amount, then the sun has passed its zenith. At that
point the time for Zuhr has begun.
Knowing the time of
the zenith by the clock: divide the time between sunrise and sunset in half,
and that is the time of the zenith. If we assume that the sun rises at 6 a.m.
and sets at 6 p.m., then the zenith is at 12 noon. If it rises at 7 a.m. and
sets at 7 p.m., then the zenith is at 1 p.m., and so on. Refer to al-Sharh al-Mumti’,
2/96
The end of the time
for Zuhr is when the shadow of everything is equal in length to the object
itself, plus the length of the shadow of the object at the time of the zenith.
Practical way of
knowing when the time for Zuhr has ended: go back to the stick or pole which we
described above. Let us assume that its length is one meter. We will notice
that before the sun reached its zenith, the shadow decreased gradually until it
reached a certain point (make a mark at this point), then it started to
increase, at which point the time for Zuhr began. The shadow will continue to
increase, falling towards the east until the length of the shadow is equal to
the length of the object itself, i.e., it will be one meter long, starting from
the point marked at the zenith). As for the shadow before the mark, that is not
counted, and it is called fay’ al-zawaal (the shadow of the zenith). At this
point the time for Zuhr ends and the time for ‘Asr begins straight away.
3.2 – THE PRAYER TIME
OF ‘ASR
The Prophet (peace and
blessings of Allaah be upon him) said: “The time for ‘Asr lasts until the sun
turns yellow.”
We know that the time
for ‘Asr begins when the time for Zuhr ends, i.e., when the length of an
object’s shadow becomes equal to the length of the object itself. There are two
times for the end of ‘Asr.
(1)
The preferred time: this lasts from the beginning of the time for ‘Asr until
the sun begins to turn yellow, because the Prophet (peace and blessings of
Allaah be upon him) said: “The time for ‘Asr lasts until the sun turns yellow.”
Defining this time by the clock varies according to the season (raining,
winter, hot etc).
(2)
The time of necessity. This lasts from the time the sun turns yellow until
sunset, because the Prophet (peace and blessings of Allaah be upon him) said:
“Whoever catches up with one rak’ah of ‘Asr before the sun sets has caught up
with ‘Asr.” (Narrated by al-Bukhaari, 579; Muslim, 608)
Question: what is
meant by the time of necessity?
Necessity here refers
to when a person is distracted from praying ‘Asr by some essential and
unavoidable work, such as dressing wounds, and he is able to pray before the
sun turns yellow but it is difficult, then he prays just before sunset. In this
case he has prayed on time and has not sinned, because this is the time of
necessity. If a person is forced to delay the prayer, there is no sin so long
as he prays before the sun sets.
3.3 – THE PRAYER TIME
OF MAGHRIB
The Prophet (peace and
blessings of Allaah be upon him) said: “The time for Maghrib lasts until the
twilight has faded.” i.e., the time for Maghrib starts immediately after
the time for ‘Asr ends, which is when the sun sets, until the twilight or red
afterglow has faded. When the red afterglow has disappeared from the sky, the
time for Maghrib ends and the time for ‘Isha’ begins. Defining this time by the
clock varies according to the season. When you see that the red afterglow has
disappeared from the horizon, this is a sign that the time for Maghrib has
ended.
3.4 – THE PRAYER TIME
OF ‘ISHA
The Prophet (peace and
blessings of Allaah be upon him) said: “The time for ‘Isha’ lasts until
midnight.”
So the time for ‘Isha’
begins immediately after the time for Maghrib ends (i.e., when the red
afterglow disappears from the sky) until midnight.
Question: how do we
calculate when midnight is?
Answer: if you want to
calculate when midnight is, then calculate the time between sunset and the
break of true dawn (when Fajr begins) then divide it in half; that halfway
point is the end of the time for praying ‘Isha’ (and that is midnight).
So if the sun sets at
5 p.m., and Fajr begins at 5 a.m., then midnight is 11 p.m. If the sun sets at
5 p.m. and Fajr begins at 6 a.m., then midnight is 11.30 p.m., and so on.
3.5 – THE PRAYER TIME
OF FAJR
The Prophet (peace and
blessings of Allaah be upon him) said: “The time for Subh (Fajr) prayer lasts
from the beginning of the pre-dawn so long as the sun has not yet started to
rise. When the sun starts to rise then stop praying, for it rises between the
two horns of the Shaytaan.”
The time for Fajr
begins with the onset of the “second dawn” (al-fajr al-thaani) and ends when
the sun starts to rise. The “second dawn” is the brightness that appears along
the horizon in the east and extends north to south. The “first dawn” (al-fajr
al-awwal) occurs approximately one hour before this, and there are differences
between the two:
(1) In the
“first dawn” the brightness extends from east to west, and in the “second dawn”
it extends from north to south.
(2) The
“first dawn” is followed by darkness, i.e., the brightness lasts for a short
period then it becomes dark. The “second dawn” is not followed by darkness,
rather the light increases.
(3) The
“second dawn” is connected to the horizon, with no darkness between it and the
horizon, whereas the “first dawn” is separated from the horizon with darkness
between it and the horizon. Refer to al-Sharh al-Mumti’,
2/107. Sheikh
Muhammed Salih Al-Munajjid. https://islamqa.info/en/9940
4.0 AN-NAWAWI ON THE
EXCELLENCE OF PRESCRIBED PRAYERS
An-Nawawi records in his book, Riyad us-Saliheen: Recite what has been revealed to you of the Book and establish prayer. Verily, prayer prohibits immorality and wrongdoing, but the remembrance of Allah is greater, and Allah knows that which you do. [Holy Quran Chapter Surah Al-Ankabut 29:45].
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: If there was a river at the door of anyone of you and he took a bath in it five times a day, would you notice any dirt on him? They said, “Not a trace of dirt would be left.” The Prophet said: That is the example of the five prayers with which Allah erases evil deeds. Source: Sahih Bukahri 505, Grade: Sahih.
Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:
The example of the five prayers is that of a river running at the door of one of you in which he cleanses himself five times a day. Source: Sahih Muslim 668, Grade: Sahih.
Abdullah ibn Mas’ud reported: A man kissed a woman and he came to the Messenger of Allah, peace and blessings be upon him, and told him about that. So the verse was revealed: Establish prayer at the two ends of the day and in the first hours of the night. Verily, good deeds take away evil deeds. [Holy Quran Chapter Surah Hud 11:114].
The man said, “O Messenger of Allah, does it concern me only?” The Prophet said: It concerns everyone in my nation who acts according to it. Source: Sahih Muslim 2763, Grade: Sahih.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: The five prayers and Friday to Friday will erase the sins between them, so long as major sins are avoided. Source: Sahih Muslim 233, Grade: Sahih.
Uthman ibn Affan reported: The Messenger of Allah, peace and blessings be upon him, said: When the time of prescribed prayer arrives, no Muslim performs ablution well with its due reverence and bowing except that it will be an expiation for his previous sins as long as he does not commit a major sin, and this applies for all time. Source: Sahih Muslim 228, Grade: Sahih
USING ASTRONOMICAL TIMETABLE TO KNOW THE TIMES OF PRAYER
An-Nawawi records in his book, Riyad us-Saliheen: Recite what has been revealed to you of the Book and establish prayer. Verily, prayer prohibits immorality and wrongdoing, but the remembrance of Allah is greater, and Allah knows that which you do. [Holy Quran Chapter Surah Al-Ankabut 29:45].
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: If there was a river at the door of anyone of you and he took a bath in it five times a day, would you notice any dirt on him? They said, “Not a trace of dirt would be left.” The Prophet said: That is the example of the five prayers with which Allah erases evil deeds. Source: Sahih Bukahri 505, Grade: Sahih.
Jabir ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:
The example of the five prayers is that of a river running at the door of one of you in which he cleanses himself five times a day. Source: Sahih Muslim 668, Grade: Sahih.
Abdullah ibn Mas’ud reported: A man kissed a woman and he came to the Messenger of Allah, peace and blessings be upon him, and told him about that. So the verse was revealed: Establish prayer at the two ends of the day and in the first hours of the night. Verily, good deeds take away evil deeds. [Holy Quran Chapter Surah Hud 11:114].
The man said, “O Messenger of Allah, does it concern me only?” The Prophet said: It concerns everyone in my nation who acts according to it. Source: Sahih Muslim 2763, Grade: Sahih.
Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said: The five prayers and Friday to Friday will erase the sins between them, so long as major sins are avoided. Source: Sahih Muslim 233, Grade: Sahih.
Uthman ibn Affan reported: The Messenger of Allah, peace and blessings be upon him, said: When the time of prescribed prayer arrives, no Muslim performs ablution well with its due reverence and bowing except that it will be an expiation for his previous sins as long as he does not commit a major sin, and this applies for all time. Source: Sahih Muslim 228, Grade: Sahih
USING ASTRONOMICAL TIMETABLE TO KNOW THE TIMES OF PRAYER
We have mentioned in Section 3.0 (3.1 -3.5) above; the times for prayer
in detail, and practical ways of knowing when the sun passes its zenith, by
looking at the shadows, and by working out the hours of the day, and knowing
when the middle of the night is and how to work it out.
Shaykh ‘Abd al-Rahmaan al-Barraak (may Allaah preserve him) said: The
time between dawn and sunrise is approximately one and a half hours, as is
shown in the timetables. Timetables have become a means for people to know the
times of prayer by hours and minutes, and attention should be paid to that
because the five daily prayers are the basis of Islam, so the Muslim must
observe them at the proper times, as Allaah says (interpretation of the
meaning): “Those who remain constant in their Salaah (prayers)”[Holy
Quran Chapter al-Ma’aarij 70:23]. “Guard strictly (five obligatory) As‑Salawaat
(the prayers) especially the middle Salaah (i.e. the best prayer ‑ ‘Asr). And
stand before Allaah with obedience”[ Holy Quran Chapter al-Baraqah 2:238]. end
quote.
DISADVANTAGES OF
PRAYER TIME TABLE
Although timetables are important and useful, they are a human effort
which is subject to the same mistakes and errors as any other human effort. But
usually they are correct in stating the times, except for the mistake in the
time for Fajr which occurs in some of them.
The
time for Salaat al-Fajr is from the break of dawn until the time the sun rises.
Whenever you pray during this time, you have performed the prayer on time.
Whoever deliberately delays it until the sun has risen has committed a major
sin, and some scholars say that he is like one who does not pray it at all. We
must beware of delaying prayers until after their time is over. The length of
the period between dawn and sunrise is approximately one and a half hours, as
is stated in the timetable. These timetables have become a means for people to
know the times for the prayers to the hour and minute, and we should pay
attention to that, because the prayers are the foundation of Islam. The Muslim
must pray regularly and on time, as Allaah says (interpretation of the
meaning):
“And
those who strictly guard their (five compulsory congregational) Salawaat
(prayers) (at their fixed stated hours)” [Holy Quran Chapter al-Mu’minoon
23:9]. “Guard strictly (five obligatory) As-Salawaat (the prayers) especially
the middle Salaat (i.e. the best prayer - ‘Asr)” [Hoy Quran Chapter al-Baqarah
2:238]. The
“middle salaah” is Salaat al-‘Asr.
This
mistake does not occur only in Egypt, rather it seems that most of the
timetables do not give the correct time for Fajr and are based on the false
dawn. This means that there is the risk that the Muslims’ prayers are invalid,
especially in the case of those who pray in their houses immediately after
hearing the adhaan. A group of scholars and researchers in the Kingdom of
Saudi Arabia, Syria, Egypt and Sudan have attempted to find out the time of the
true dawn, and it is clear to them that the timetables in use at present are
incorrect.
Shaykh
al-Albaani (may Allaah have mercy on him) said: “I have seen that myself
many times in my house, in the Hamlaan mountains to the south-east of Amman,
and that enables me to confirm what some of those who are keen that the
Muslims’ worship should be correct have said, that the adhaan of Fajr in some
Arab countries is given 20-30 minutes before the time of the true dawn, i.e.,
it is also before the time of the false dawn. I have often heard the iqaamah
for Fajr being given in some mosques at the time when the true dawn begins, and
they give the adhaan before it is time. And they may hasten to do the fard prayer
before it is time during the month of Ramadaan.” (from al-Silsilah
al-Saheehah, 5/25).
Once
this is understood, the people from each town or city should appoint a group of
trustworthy scholars to find out the time of Fajr and to announce that to the people,
and warn them against following timetables if it is proven that they are
incorrect.
All
Muslims, should not pray Fajr until they are certain or think it most likely
that dawn has broken; if they can delay the adhaan until this time, they should
do that. They should also explain this ruling to their wives and daughters,
lest they end up doing the prayer at the wrong time.
Note
that the time for Fajr prayer begins when the second dawn starts, which is the
white line that spreads horizontally along the horizon right and left. The time
lasts until the sun rises.
The
first dawn is the false dawn, which is whiteness that appears vertically in the
sky like pillars. This happens approximately twenty minutes before the true
dawn, and it increases and decreases according to the season.
It
is known that the rulings apply to the true dawn, not the false dawn.
There
are many ahaadeeth which speak about the two dawns, such as the following:
The Prophet (peace and blessings of Allaah be upon him) said: “There are
two dawns, the dawn when food becomes haraam and prayer becomes permissible,
and the dawn when prayer (i.e., Fajr prayer) is haraam and food is
permitted.” (Narrated by al-Haakim and al-Bayhaqi from the hadeeth of Ibn
‘Abbaas; classed as saheeh by al-Albaani in Saheeh al-Jaami’,
4279).
And
the Prophet (peace and blessings of Allaah be upon him) said: “There are two
dawns. With regard to the dawn which is like the tail of a wolf, this does not
make it permissible to pray and haraam to eat. With regard to the dawn which
appears horizontally in the sky, this makes it permissible to pray and
forbidden to eat.”(Narrated by al-Haakim and al-Bayhaqi from the hadeeth of
Jaabir; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4278)
According
to another report, “There are two dawns. One is called the tail of the wolf,
which is the false dawn that appears vertically, not horizontally. The other
appears horizontally and not vertically.” (Classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah, no. 2202).
And
the Prophet (peace and blessings of Allaah be upon him) said, “Do not let the
adhaan of Bilaal stop you from eating suhoor, or the vertical dawn, but the
dawn which appears along the horizon.”(Narrated by Abu Dawood and al-Tirmidhi,
who classed it as hasan. Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, no. 568)
From
this explanation given by the Prophet (peace and blessings of Allaah be upon
him), we know that the definition of the time of Fajr is based on observation,
not on astronomical calculations or on
timetables whose authors are unknown as far as their trustworthiness and
knowledge are concerned, especially if it is proven that they do not give the
correct times.
We ask Allaah
to guide us and you (reader). Success
comes from Allah, and Allah knows best.
Sources:
https://islamqa.info/en/1092, https://islamqa.info/en/1092,
https://islamqa.info/en/71367,
https://islamqa.info/en/8048, https://islamqa.info/en/26763,
Islam Q&A, Sheikh Muhammed Salih Al-Munajjid.
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