SALAH TIMINGS OF THE FIVE DAILY PRAYERS AND CALENDAR GUIDANCE

SALAH TIMINGS OF THE FIVE DAILY PRAYERS AND CALENDAR GUIDANCE

Assembled & Reproduced by: Mallam Abba Abana,

gonidamgamiri@yahoo.com,

abba.abana@gmail.com

Dated 25th December 2019 CE and 27th Rabiul Akhir 1441 AH

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu.

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge with Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides cannot be misled, and whomsoever He leaves astray cannot be guided. I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and Messenger (Sallalhu Alaihi Wa Salaam).

PREAMBLE

This article is about Salat, the obligatory Muslim prayers performed five times each day particularly directed to hypocrites, nominal Muslims and Non-MUSLIMS who view the prayer as play or less important and mock at the PRACTICE DECREED by the Creator.

1.0 A UNIVERSAL MUSLIM RITUAL

The prayer ritual, which is over 1,400 years old, is repeated five times a day by hundreds of millions of people all round the world.

Carrying it out is not only highly spiritual, but connects each Muslim to all others around the world, and to all those who have uttered the same words and made the same movements at different times in Islamic history.

Prayers of body, mind and soul:

The set prayers are not just phrases to be spoken.

Prayer for a Muslim involves uniting mind, soul, and body in worship; so a Muslim carrying out these prayers will perform a whole series of set movements that go with the words of the prayer.

Muslims make sure that they are in the right frame of mind before they pray; they put aside all every day cares and thoughts so that they can concentrate exclusively on God (Allah).

If a Muslim prays without the right attitude of mind, it as if they hadn't bothered to pray at all.

Woe to those who pray, but are unmindful of their prayer, or who pray only to be seen by people (Holy Qur'an 107:4-6)

Muslims don't pray for God's benefit

Muslims do not pray for the benefit of Allah.

Allah does not need human prayers because he has no needs at all.

Muslims pray because God has told them that they are to do this, and because they believe that they obtain great benefit in doing so.

Muslims pray direct to God (Allah)

A Muslim prays as if standing in the presence of Allah.

In the ritual prayers each individual Muslim is in direct contact with Allah. There is no need of a priest as an intermediary. (While there is a prayer leader in the mosque - the imam - they are not a priest, simply a person who knows a great deal about Islam.)

Praying in the mosque

Muslims can pray anywhere, but it is especially good to pray with others in a mosque.

Praying together in a congregation helps Muslims to realise that all humanity is one, and all are equal in the sight of Allah.

 

Ritual washing

Muslims must be clean before they pray. They make sure of this by performing ritual washing, called wudhu. Mosques have washing facilities.

The 5 Muslim Daily Prayer Times and What They Mean

For practicing Muslims, the five daily prayer times (called salat) are among the most important obligations of the Islamic faith. Prayers remind the faithful of God and the many opportunities to seek His guidance and forgiveness. They also serve as a reminder of the connection that Muslims the world over share through their faith and shared rituals.

How Do Muslims Pray?

As with other faiths, Muslims must observe specific rituals as part of their daily prayers. Before praying, Muslims must be clear of mind and of body. Islamic teaching requires Muslims to engage in ritualistic washing (wudhu) of the hands, feet, arms, and legs, called Wudhu, before praying. Worshippers must also be dressed modestly in clean clothing.

Once the Wudhu has been completed, it's time to find a place to pray. Many Muslims pray at mosques, where they can share their faith with others. But any quiet place, even a corner of an office or home, can be used for prayer. The only stipulation is that the prayers must be said while facing in the direction of Mecca [Kaaba], the birthplace of the Prophet Muhammad(ﷺ).

The Prayer Ritual

Traditionally, prayers are said while standing on a small prayer rug, though using one isn't required. The prayers are always recited in Arabic while performing a series of ritualized gestures and movements intended to glorify Allah and proclaim devotion called Rak'ha. The Rak'ha is repeated two to four times, depending on the time of day.

Takbir: Worshippers stand and raise their open hands to shoulder level, proclaiming Allahu Akbar ("God is Greatest").

Qiyaam: Still standing, faithful cross their right arm over their left across their chest or navel. The first chapter of the Quran is read, along with other supplications.

Ruku: Worshippers bow toward Mecca [Kaaba], place their hands on their knees, and repeat, "Glory be to God, the Greatest,".

Second Qiyaam: The faithful return to a standing position, arms at their sides. Allah's glory is proclaimed again.

Sujud: Worshippers kneel with only palms, knees, toes, forehead, and nose touching the ground. "Glory be to God, the highest".

Tashahhud: Transition into a seated pose, feet beneath them and hands on laps. This is a moment to pause and reflect on one's prayer.

Sujud is repeated.

Tashahhud is repeated.

Prayers to Allah are said, and the faithful raise their right index fingers briefly to proclaim their devotion. Worshippers also ask Allah for forgiveness and mercy.

If worshippers are praying communally, they will conclude prayers with a brief message of peace for one another. Muslims turn first to their right, then to their left, and offer the greeting, "Peace be upon you, and the mercy and blessings of Allah.

2.0 TIMES OF THE FIVE DAILY PRAYERS

When does the time for ‘Asr end and can you define it by the clock?

Answer to Question 9940

Praise be to Allaah.

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.

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 (ﷺ) 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 as follows:

1 – The time of Zuhr

The Prophet (ﷺ) 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 (this is the end time), until the time for ‘Asr comes.” So the Prophet (ﷺ) 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. See 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.

2 – The time of ‘Asr

The Prophet (ﷺ) 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 (ﷺ) said: “The time for ‘Asr lasts until the sun turns yellow.” Defining this time by the clock varies according to the season.

(2) The time of necessity. This lasts from the time the sun turns yellow until sunset, because the Prophet (ﷺ) 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 – The time of Maghrib

The Prophet (ﷺ) 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.

4 – The time of ‘Isha

The Prophet (ﷺ) 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.

5 – The time of Fajr

The Prophet (ﷺ) 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. See al-Sharh al-Mumti’, 2/107.

3.0 WHEN IS A PERSON REGARDED AS NEGLECTING PRAYER, AND WHAT IS THE RULING ON HIM?

Persons who are “not praying at all” are considered non-Muslims. Are those praying only during Eid’l Fitr, Eid’l Adha , and sometimes every Friday and / or sometimes during one of the five daily prayers fall in the term “not praying at all” hence they are considered as non-Muslims? How is “not praying at all” construed or interpreted?

Answer to Question 83165

Praise be to Allaah.

Firstly:

The one who neglects prayer is one who does not pray at all, and he is a Kaafir regardless of whether that is due to laziness or denying that the prayer is obligatory, according to the more correct of the two scholarly opinions.

Secondly:

If a person is not omitting all prayers, rather he prays sometimes and does not pray sometimes, then those who say that the one who does not pray is a kaafir differed in this case. Some of them said that he is a kaafir if he deliberately does not offer an obligatory prayer until the time for it is over on one occasion; so the one who deliberately does not pray Fajr until the sun has risen becomes a kaafir, and the one who deliberately does not pray Zuhr until the sun sets becomes a kaafir, because Zuhr may be joined with ‘Asr, so the time for both is the same, when one has an excuse; and the same applies to Maghrib and ‘Isha’, the one who deliberately does not pray Maghrib until the time for ‘Isha’ ends becomes a kaafir.

Some of them say that he does not become a kaafir unless he fails to pray permanently.

Imam Muhammad ibn Nasr al-Marwazi (may Allaah have mercy on him) said: I heard Ishaaq say: It was narrated in a saheeh report from the Messenger of Allaah (ﷺ) that the one who does not pray is a kaafir. This was also the view of the scholars from the time of the Prophet (ﷺ) until the present, that the one who deliberately does not pray with no excuse, until the time for the prayer ends, becomes a kaafir. Until the time ends means delaying Zuhr until sunset or delaying Maghrib until dawn comes.

The end of the time for prayer is described thus because the Prophet (ﷺ) joined two prayers in ‘Arafah and Muzdalifah, and when travelling, so he prayed one of them at the time of the other. When the Prophet (ﷺ) did the first prayer at the time of the second in one case, or the second at the time of the first in another case, the time for both became the same in cases where there is an excuse. Hence if a menstruating woman becomes pure before sunset, she is enjoined to pray both Zuhr and ‘Asr, and if she becomes pure at the end of the night she is enjoined to pray Maghrib and ‘Isha’. End quote from Ta’zeem Qadr al-Salaah (2/929).

Ibn Hazm (may Allaah be pleased with him) said: We have narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him), Mu’aadh ibn Jabal, Ibn Mas’ood, a number of the Sahaabah (may Allaah be pleased with them), and from Ibn al-Mubaarak, Ahmad ibn Hanbal, Ishaaq ibn Raahawayh (may Allaah have mercy on them)and from other Sahaabah (may Allaah be pleased with them),a total of seventeen, that the one who deliberately and knowingly does not offer an obligatory prayer until the time for it has ended becomes a kaafir and apostate. This is the view of ‘Abd-Allaah ibn al-Maajishoon, the companion of Maalik, and of ‘Abd al-Malik ibn Habeeb al-Andaloosi and others. End quote from al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal (3/128).

And he (may Allaah have mercy on him) said: It was narrated from ‘Umar, ‘Abd al-Rahmaan ibn ‘Awf, Mu’aadh ibn Jabal, Abu Hurayrah and others among the Sahaabah (may Allaah be pleased with them) that the one who deliberately does not offer an obligatory prayer once, until the time for it has ended, is a kaafir and an apostate. End quote from al-Muhalla (2/15).

Fatwas based on this view have been issued by the Standing Committee, under the leadership of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him). Fataawa al-Lajnah al-Daa’imah (6/40, 50).

Among those who have issued fatwas stating that the one who does not pray is not a kaafir unless he stops praying altogether or permanently is Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). He was asked about a person who prays sometimes and does not pray at other times. Is he a kaafir?

He replied: It seems to me that he is not a kaafir unless he does not pray at all. As for one who prays sometimes, he is not a kaafir because the Messenger (ﷺ) said: “Between a man and kufr and shirk there stands his giving up prayer.” He did not say “giving up a prayer” (tarku salaatin) rather he said “giving up [the] prayer” (tark al-salaah). This implies not praying altogether. Similarly he said: “The covenant that distinguishes between us and them is prayer; whoever does not pray is a kaafir.” Based on that we say: The one who prays sometimes and does not pray sometimes is not a kaafir. End quote from Majmoo’ Fataawa Ibn ‘Uthaymeen (12/55).

But he was asked about one who only prays Jumu’ah (Friday prayer) and he replied: He only prays Jumu’ah? Why does he only pray Jumu’ah?

The questioner said: That is his habit.

He replied: If it is his habit then he does not believe that his prayer is an act of worship. So he prays Jumu’ah out of habit and he gets dressed and makes himself look good and puts on perfume and goes. Even if I do not think that anyone is a kaafir except the one who does not pray at all, I would still have doubts about this man’s Islam, because he is taking Jumu’ah prayer as a special occasion only, and he dresses up and goes to meet people, when he is wearing perfume and dressed up. I doubt whether he is still Muslim. According to the opinion of our Shaykh ‘Abd al-‘Azeez he is a kaafir. End quote from Liqa’ al-Baab il-Maftooh.

And Allaah knows best.

4.0 RULING ON PRAYING AT TIMES WHEN PRAYER IS NOT ALLOWED

One of my friend, who is very punctual in offering Namaaz, has seen offering namaaz sometimes even when the sun is setting. He is of the view that offering Namaaz at sun set or sun rise time is not a sin and it might be just a makrooh. I told him that offering prayer at sun set or sun rise time is not allowed and it might be a sin also. Because to have distinction with non-muslims, it has not been allowed to offer namaaz at this time.

Please tell me whether offering of prayers (Namaaz) at sun set or sun rise time is makrooh or a sin and why?

Answer to Question 8818

Praise be to Allaah.

It is mustahabb to pray naafil prayers at all times, except at the times when praying is not allowed. These times are from after Fajr prayer until the sun has risen to the height of a spear; from noon time until after the sun has passed its zenith, which is at mid-day for about five minutes before the sun reaches its zenith; and from after ‘Asr prayer until the sun sets. What is meant is the prayer which each person does by himself; once he has prayed ‘Asr, it becomes haraam for him to pray until the sun has set, except in specific cases, when it is not haraam.

The reason why it (prayer at these times) is not allowed is so as to avoid any resemblance to the kuffaar who prostrate to the sun when it rises as a greeting to it and to express their joy, and they prostrate to it when it sets as a farewell to it. The Prophet (ﷺ) was keen to put a stop to all things that may lead to shirk, or that might involve any resemblance to the mushrikeen. With regard to the prohibition on praying when the sun is near its zenith, this is because this is the time when the Fire of Hell is intensified, as was reported from the Prophet (ﷺ), so we should refrain from praying at these times. Summarized from the fatwas of Shaykh Ibn ‘Uthaymeen, 1/354

5.0 SALAT: DAILY PRAYERS

The 5 Pillars of Faith

Prayer is one of Islam's Five Pillars, the guiding tenets that all observant Muslims must follow:

a)    Hajj: Pilgrimage to Mecca, Islam's most holy site that all Muslims must make at least once in their lifetime.

b)   Sawm: Ritual fasting observed during Ramadan.

c)    Shahadah: Reciting the Islamic profession of faith, called the Kalimah("There is no God but Allah, and Muhammad is his messenger").

d)    Salat: Daily prayers, properly observed.

e)    Zakat: Giving to charity and aiding the poor.

Muslims demonstrate their faithfulness by actively honoring the Five Pillars of Islam in their everyday lives. Daily prayer is the most visible means of doing so.

Salat is the obligatory Muslim prayers, performed five times each day by Muslims. It is the second Pillar of Islam. God ordered Muslims to pray at five set times of day:

Islam Prayer Timing

For Muslims it is obligatory to perform five prayers throughout the day and the night.

These are: Fajr, Dhuhr, Asr, Maghrib, Isha.

The times of the prayer are determined by the position of the sun.

Time:

1.0 Dawn Prayer (before sunrise); Fajr

Beginning time for morning prayers

Angle of the sun under the horizon

University Of Karachi, Muslim World League: 18°

Umm Al-Qura University: 19°

Sunrise: end time for morning prayers

Shuruq:

2.0 Noon Prayer; Dhuhr, Zhuhr

The time of Zuhr starts when sun passes its zenith.

3.0 Afternoon Prayer; Asr

Begins when the length of the shadow of a vertical rod

Hanafi: is equal to its shadow at noon plus twice the length of the rod.

Shafi: is equal to the length of the rod plus its shadow at noon.

It ends about 10 minutes before sunset.

4.0 Sunset Prayer; Maghrib.

Begins immediately after sunset

5.0 Evening (Night) Prayer; Isha

begins, at moderate latitudes, when the sky is completely dark and ends just before the Dawn Prayer.

Angle of the sun under the horizon

Muslim World League: 17°

University Of Karachi: 18°

Umm Al-Qura University: 90 minutes after the Sunset

All Muslims try to do this. Muslim children as young as seven are encouraged to pray.

Prayer sets the rhythm of the day; this prayer timetable gives Muslims the pattern of their day.

In Islamic countries, the public call to prayer from the mosques sets the rhythm of the day for the entire population, including non-Muslims.

In ancient times, one merely looked at the sun to determine the various times of day for prayer.

In modern days, printed daily prayer schedules precisely pinpoint the beginning of each prayer time. And yes, there are plenty of applications for that.

Missing prayers is considered a serious lapse of faith for devout Muslims. But circumstances do sometimes arise where a prayer time may be missed. Tradition dictates that Muslims should make up their missed prayer as soon as possible or at the very least recite the missed prayer as part of the next regular salat.

 

6.0 SPECIAL REFERENCE TO NIGERIA PRAYER TIMINGS

We have given examples by Quoting from ‘’Timing chapter society for the propagation of Islam.’’ P O Box 645, Kaduna Tel. 08039672102 & 07063444905

Example of Month Number 04 of Islamic calendar ‘’RABIUL AKHIR 1441 AH.’’

Fajr prayer is always subject to change/agreement in a particular Location/mosque due to brightness of dawn. Sunset always varies from location to location within Nigeria. Sampled and tabled from International Prayer Timing and Nigerian Salat Timing Calendar; all timings are subject to monthly/weekly changes due to seasonal and solar systems. We have Adhan calling and Iqama i.e. 10 minutes to 15 minutes interval in some masjid.

In Muslim communities, people are reminded of the salat by the daily calls to prayer, known as adhan/ Athan. The adhan are delivered from mosques by a muezzin, the mosque's designated caller of prayer. During the call to prayer, the muezzin recites the Takbir and the Kalimah. Traditionally, the calls were made from the mosque's minaret without amplification, though many modern mosques use loudspeakers so that the faithful can hear the call more clearly. Some of the masjid or mosques give 10 minutes or 15 minutes between Ahan calling and Iqama commencement based on timing chapter from Kaduna as quoted in some locations. Due to different sects, uniform agreements are not feasible even within one area to pray same time.

The Zuhur and Asr prayer times themselves are dictated by the position of the sun.

6.1 NIGERIA PRAYER TIMINGS (TOP CITIES)

• Lagos• Yola• Abuja• Bida• Ibadan• Ilorin• Port Harcourt• Kaduna South• Kano• Abeokuta• Kaduna• Ikare• Owerri. Benin-city• Sokoto• Jos• Maiduguri• Zaria• Ilobu• Aba etc.

Written calendar (Prayer Timetable)

Although timetables are important and useful, they are a human effort (Scientific methods) 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.

Based on Kaduna timing (Abuja/Suleja area prayer times):

Thursday 26th December 2019; 29th Rabiul Akhir 1441;

a) ISHAI 7.22 PM

b) MAGRIB 6.17 PM, (Abuja/Suleja +04)

c) ASR 3.49 PM,

d) ZUHUR 12.41 PM, (Abuja/Suleja +02)

e) SURISE/SHURUQ 6.45 AM,

f) FAJR 5.30 AM (Abuja/Suleja +00)

Based on Kaduna timing (Lagos area prayer times):

Friday 27th December 2019; 30th Rabiul Akhir 1441;

a) ISHAI 7.23PM

b) MAGRIB 6.18 PM, (Lagos +22)

c) ASR 3.49 PM,

d) ZUHUR 12.41 PM, (Lagos +16)

e) SURISE/SHURUQ 6.45 AM,

f) FAJR 5.31 AM (Lagos +10)

Based on Kaduna timing (Port Harcourt/Owerri area times):

Friday 3rd January 2020; 7th JIMADAL ULA 1441;

a) ISHAI 7.27 PM

b) MAGRIB 6.22 PM, (Port Harcourt/Owerri +11)

c) ASR 3.53PM,

d) ZUHUR 12.44 PM, (Port Harcourt/Owerri +02)

e) SURISE/SHURUQ 6.49 AM,

f) FAJR 5.34 AM (Port Harcourt/Owerri +07)

6.2 FAJR TWO DAWNS

It should be noted that there are two dawns, the false dawn (al-fajr al-kaadhib), which does not signal the beginning of the time for Fajr prayer or the time when the one who wants to fast should refrain from food, drink and intercourse; and the true dawn (al-fajr al-saadiq), which is when the time for Fajr prayer begins and the time when the one who wants to fast should refrain from food, drink and intercourse.

This is what is referred to in the verse in which Allah, may He be exalted, says (interpretation of the meaning): “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [Holy Quran al-Baqarah 2:187].

Shaykh ‘Abd al-Rahmaan al-Barraak (may Allaah preserve him) said: The time between dawn and sunrise is approximately one and a half hours. 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 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 Qurann al-Baraqah 2:238].

REFERENCES

1. The 5 Muslim Daily Prayer Times and What They Mean

(www.learnreligions.com/islamic-prayer-timings...)

2. New Ramadan Calendar 2019: Accurate Prayer Times Download...

(downloads.zdnet.com/product/31713-78049717)

3. The Divine Hours (Volume Two): Prayers for Autumn and ...

(www.amazon.com/Divine-Hours-Two-Prayers...)

4. Prayer Calendar | Operation World

(www.operationworld.org/prayer-calendar)

5. Universal Prayer Times & Qibla - Apps on Google Play

(play.google.com/store/apps/details?id=com.takbir...)

6. Prayer Times across the World - Salah Time | IslamicFinder

(www.islamicfinder.org/world)