In The Name Of Allah the Beneficent the
Merciful
BACKGROUND INFORMATION RELATING TO THE DIRECTORY OF SALAT TIMES
FOR KEY UK MUSLIM POPULATION CENTRES
The Directory of Salat times provide the
beginning times of all the Salats in key Muslim population centres within the
UK. The times for Sunrise, Zohar, Asar and Sunset are based on computed times
from the observatory as these are verified as correct by Scholars. As for the
twilight prayers of Fajar and Isha which have tended to cause most differences
between Scholars these are based on Mushahadah - actual naked eye observations.
The Mushahadah was necessary for these two twilight prayers as the Royal
Greenwich Observatory whilst being able to provide prayer times based on solar
depression levels (degrees) it is unable to provide times for the actual
phenomenon of Subha Sadiq, Shafaqe Abyadh and Shafaqe Ahmar as these depend on
the brightness or darkness level in the sky rather than the level of the sun
below the horizon which is what degrees measure. Sky brightness can only
be properly measured by carrying out naked eye observations.
This point
is confirmed by world renowned scientist Professor Ilyas:
“…the
situation of twilight phenomena is different from the sunset and sunrise
phenomena because in the former case it is not the position of the sun…but the
light of the evening sky we are primarily interested in…” (Astronomy of
Islamic Times for the Twenty First Century)
Also the Royal
Greenwich Observatory states:
“There is no precise definition of dawn.
If it is interpreted as the time of “first light”, dawn corresponds to a
depression between 18 and 12 degrees but it is not possible to be more precise”.
(RGO Information Sheet no 7)
Fajar and Isha times in the UK have
historically been the subject of dispute with different Masajid adopting
different methods. The Ulama resolved during the late 1980’s to unite the Ummah
by carrying out actual naked eye observations.
Although the book Fajar
and Isha provides full background to the determination of Fajar and Isha
times and the details of the Mushahadah (observations) carried out in Blackburn
during 1987 and 1988, this note will shed further light on the context and
justification of these times.
The Mushahadah was carried out diligently
by a group of eminent Ulama on the outskirts of Blackburn Lancashire from
September 1987 to September 1988 covering all the seasons. A meeting of the
Ulama both during the Mushahadah and at the end were held when Ulama from all
over the UK gathered at the Hall of Masjid Anisul Islam, Troy Street, Blackburn
and adopted the times. It was agreed there that as Mushahadah was now carried
out comprehensively and successfully in the UK it was incorrect to use times
based on solar depression levels i.e. degrees.
The observations resulted
in no single degree level emerging as the correct solar depression level for
Subha Sadiq or Isha and the Ulama therefore agreed to prepare a chart for use by
all the towns and cities in the UK based on the observations and not any given
solar depression level. The chart provides the GAP between sunrise and the
observed time of Subha Sadiq and the GAP between sunset and shafaq for Isha
determination. These gaps expressed in hours and minutes are to be added to the
times of sunrise and sunset of other cities and towns appropriately.
Faqihul Asar Hazrat Molana Asfraf Ali Thanvi RA’s Fiqah Books
``Imdadul Fatawa V1 P98, and ``Bawadirun Nawadir``(P429 Urdoo) provided guidance on
how to conduct Mushahadah and how to construct a timetable chart from the
Mushahadah results.
The Fatawa from the Muftiyane Kiram of Indo-Pak were
used to ensure shariah compliance and the written works of the Fuqahaa of
Ahlussunnah Waljamaah were also used specifically of the scholars of Deoband
& Barelvi Schools of Thought.
What the Ulama attempted to observe
were:
·Shafaqe Abyadh (disappearance of whiteness in the sky for
Isha)
·Shafaqe Ahmar (disappearance of the red afterglow for
Isha)
·First Light (for Subha)
·Tabayyun (the spread
of light across the horizon)
Although an attempt was made to carry out
observations each and every single day of a full year there were undoubtedly
times when observations were hampered by weather conditions etc. The missing
days were therefore filled by the method of Aqrabul Yawm by joining up the
nearest last day’s observation with that of the observation which followed. This
entailed filling in missing days by adding or taking away minutes from the last
observed date and the next so that the two sets of observations joined up.
A simple example to illustrate this is shown:
Day 1 observed time
2.15am
Day 5 observed time 2.23am
Missing days 2 to 4 filled in as
shown:
Day 2 2.17am
Day 32.19am
Day 42.21am
The times were
primarily based on Shafaqe Abyadh for Isha according to the qawl of Imam Abu
Hanifah RA but due to haraj we moved towards Shafaqe Ahmar in summer. Subha
Sadiq times were mainly based on First Light but again for summer we phased our
times to Tabayyun (the spreading of light along the horizon) as is permitted by
Shariah.
Considerable research was carried out in recent years to test
out the scientific validity of the observations and the details are contained
within the book Fajar and Isha. Manuscripts of the book were sent before
publication to many eminent scientists among them Professor Ilyas, Dr Brad
Schaeffer, Dr Omar Afzal, Khalid Shaukat (www.moonsighting.com), Dr Robert
Massey (HMNAO), Dr Bell (RGO), Dr Caldwell (Fort Davis) etc and their advice and
comments were found to be very helpful.
I would like to reproduce 2 of
the responses here. The first one is from Dr Robert Massey of Her Majesty’s
Nautical Almanac Office (HMNAO):
“As far as I can tell your quotes
from different HMNAO documents and technical notes are accurate. However neither
the RGO nor HMNAO have ever sought to determine how phenomena such as the
appearance of twilight and the visibility of the new crescent moon should be
used for religious purposes. Our role has solely been to disseminate this
information for use by the Islamic and other communities. One point I did notice
was your reference to “dawn” and “dusk”. These are not clearly defined so are
not included in the data provided by HMNAO”.
From the Mushahadah we
found that the results equated anywhere between 12 and 16 degrees throughout the
year. The reason why this is the case is explained in the Fajar and Isha
book eg due to seasons etc.
The second response is from Dr Schaeffer
(world leader on twilight) which is interesting:
“I have read your
chapter on the prayer times associated with twilight. I can comment on the
astronomical aspects of the first visibility of the dawn. I am glad that your
notes provide the definition of the time intended and the distinction with the
zodiacal light is specified. I have for years made systematic observations of
the times of the first visibility of dawn light. My database is extensive under
a variety of conditions. This is one aspect of my extensive program of naked eye
observations. In addition I have made a vast number of measures of the twilight
sky brightness under all condition and directions. Also I have published several
papers on the transfer and scattering of light in the atmosphere with a model
including up to double scattering. As such I can claim to be a world expert on
the issue. My universal observational conclusion is that the dawn light is never
seen when the sun has a geocentric altitude for its center of greater than 18
degrees. I can account for the occasional adoption of larger values as only to
allow for some “safety factor”. The onset of twilight is rather sharp in time so
this 18 degree limit is pretty accurate. This strong conclusion of mine (and of
other astronomers) is valid for dark and clear skies. For non-optimal conditions
the altitude of the sun at first dawn can be significantly higher. The value can
be 17 degrees or 15 degrees and once I got a value of around 13
degrees”.
Dr Schaeffer’s conclusion about 18 degrees being the upper
limit and one which is observed in optimal conditions probably explains why
tropical counties have adopted this solar depression level. It also explains why
the Mushahadah carried out in the UK has fluctuated from 12 to 16 degrees i.e.
because conditions in the UK are not as optimal as in countries with warmer
climates.
On the use of 18 degrees Dr Ilyas in his book “Astronomy of
Islamic Times for the Twenty First Century” has said:
“Unfortunately
Latiff has argued for a fixed 18 degrees/18degrees case for all over the globe-
no less and no more. This, it seems may not be the true situation either as
there seems to be some room for geographical variability and perhaps 18 degrees
serves as a good upper limit only”
The US Naval Observatory states
about Astronomical Twilight (12 to 18 degrees):
“For a considerable
interval after the beginning of morning and before the end of evening twilight,
sky illumination is so feint that it is practically imperceptible”.
Please take note that many scholars and others make the mistake of
attributing Astronomical Twilight to 18 degrees but this is not correct.
Astronomical Twilight is not 18 degrees but defined by astronomers as the
range between 12 and 18 degrees. During this period of 12 and 18 degrees
the sky condition is dark for all intents and purposes with sky brightness being
so feint that the brightness cannot be easily detected with the naked eye. Some
Scholars have therefore argued for Fajar and Isha time to be based on 12
degrees. Others for reasons of safety have adopted 15 degrees. The advocates of
18 degrees tend to go by the upper limit advocated by scientists but when
observations have been carried out over the globe naked eye observations of
twilight at 18 degrees have been rather rare.
It is interesting what Dr
Omar Afzal, Khalid Shaukat and A Imam in their research have
concluded:
1.Brightness decreases after sunset almost linearly until the
sun reaches 11 degrees whereupon it is slowly lost against the natural
illumination of the night sky.
2.Instrumental measurements show that at 13.5
degrees the ‘limiting night value’ is reached i.e. darkness equals that of
night.
3.The change in illumination from 13 to 18 degrees is so negligible
that, without instruments that were only available from the 1940’s, the change
would not make any appreciable difference to the naked eye
Observations
have been carried out all over the world and these have tended to range from 12
to 18 degrees. A team in Chicago USA found in 1985 that Subha Sadiq fell between
13 and 15 degrees. Whilst other observations in the USA resulted in 12 degrees.
In Eastern Australia observations equated to 13/14 degrees. In Pakistan Mufti
Ludhianvi’s famous observations have yielded 15 degrees. Full year observations
carried out in Saudi Arabia, Egypt, Sudan and Syria led by Sheikh Fauzan (a
friend and associate of Dr Ilyas) resulted in Sheikh Fauzan concluding that the
18/19 degrees used in these countries are incorrect and that Subha Sadiq is
about 20-30 minutes later possibly equating to about 14/15 degrees. This too was
found to be the case in Jordan where Sheikh Albani RA found that timetables were
incorrect by about 20 minutes and that the 18 degrees being used was probably
the time of Subha Kadhib and not Subha Sadiq.
“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 true dawn” (Al
Silsilah Al Saheehah, 5/25)
The timetables we have provided for UK towns
and cities based on Mushahadah were adopted by way of a decision of the Ulama in
Blackburn at its final meeting 0n 2nd January 1989 and it is advised
that the Muslims place their full trust in the decision of the Ulama and adopt
these times for their locality. At 2 key meetings of the Ulama the following was
agreed:
1.To adopt timetables in accordance with the Mushahadah carried
out in Blackburn adapting them to other localities by the gap between sunrise
and observed subha sadiq time and the gap between sunset and observed Isha
time
2.Fill gaps in observations by the Mushahadah times of it`s Aqrab days
(nearest last observed day and next observed day)
3.Akrabul Yawm be
used for the beginning of Fajar for those days where the whiteness of Isha
merged with the light of morning
4.For May and June, Fajar beginning time be
set at the recorded time of Tabayyun with the observed time of First Light
phased into the observed time of Tabayyun
5.Due to Haraj in summer months, as
permitted by the Sahibayn (Imams Mohammad and Abu Yusuf) Isha time be phased in
from Shafaqe Abyadh observed time to Shafaqe Ahmar (red afterglow) and to phase
out after summer back to Shafaqe Abyadh (disappearance of whiteness).
Please note that Dr.Khalid Shaukat moonsighting.com has assisted in
computing times for the UK towns and cities to whom we are grateful. Brother
Khalid it needs to be pointed out did not use any other method other than the
mushahadah to compute Fajar and Isha times as some people have tried to show in
order to cast doubt on these times. Brother Khalid has sent this email to
confirm this:
Waalaikumussalamwarahmatullah,
One thing I want to
clear for all is that if you see me saying that observations were collected from
other parts of the world, that does not mean that I used those observation for
UK. What I meant was that the formulae (function of latitude and seasons)
that I derived after collecting observations from different parts of the world
showed "amazing accuracy" when I compared it with the observations from
Blackburn. Khalid Shaukat
NB: PLEASE CLICK TO SEE
"MOST UK KEY TOWNS & CITIES NEW ENGLISH
DIRECTORY" OF SALAT
TIMES