PROBLEMS IN THE
PRAYER
TIMETABLE
THAT NEED RESOLVING
“Verily the prayer is enjoyed on the
believers at fixed hours.”
(The Noble Qur’an 4:103)
Assalaamu alaikum wa rahmatullah. Peace be unto you.
After numerous private dialogues spanning almost =
twelve
months, the Mosque Committee
has decided not to act =
upon
these concerns. The Committee’s
response was printed in a pu=
blic
newsletter[2] in
order to defend its decision to keep the current 2004 Prayer Timetable
unchanged.
The
purpose of this publication is to provide an alternative view of the prayer
timetable debate by examining two critical issues raised by the
Committee’s newsletter:
(1)&=
nbsp;
What is the “Correct” Time for Fajr =
During
Ramadhan?
(2=
) =
Are We Praying Asr at the Correct Times?<=
/b>
Our main purpose in d=
oing so
is to encourage the good brothers at the Mosque Committee to reconsider the=
ir
decision regarding the reliability of the current prayer timetable so that =
we
can resolve any problems and errors urgently
before the publication of their
2005 prayer timetable.
We wish for the Musli=
ms of
Cambridge to once again have confidence that the prayer timetable they are =
now
using is free from defects and errors as far as is reasonably possible, and
that it conforms to the Islamic Shariah.
December 2004
www.prayertime.org.uk
contact@prayertime.org.uk
WHAT the Mosque SAYS ABOUT the Prayer TimeT= able
Regarding the calculation and compilation of the curre= nt prayer timetable, the Mosque Committee state that it is based on the calculations and recommendations of Khalid Shaukat:
|
Mosques generally do not produce their
own timetables. They follow one scholar or another. We are following the timetable, which was specifically calcula=
ted
for |
We present the
recommendations by Khalid Shaukat, then the Mosque times should be near identical, but this is not the case:
|
Date |
Ramadhan |
Fajr: |
Fajr: |
|
15-Oct |
1 |
5:51 |
5:31 |
|
16-Oct |
2 |
5:53 |
5:33 |
|
17-Oct |
3 |
5:54 |
5:34 |
|
18-Oct |
4 |
5:56 |
5:36 |
|
19-Oct |
5 |
5:58 |
5:38 |
|
20-Oct |
6 |
5:59 |
5:39 |
|
21-Oct |
7 |
6:01 |
5:41 |
|
22-Oct |
8 |
6:03 |
5:43 |
|
23-Oct |
9 |
6:04 |
5:44 |
|
24-Oct |
10 |
6:06 |
5:46 |
|
25-Oct |
11 |
6:08 |
5:48 |
|
26-Oct |
12 |
6:09 |
5:49 |
|
27-Oct |
13 |
6:11 |
5:51 |
|
28-Oct |
14 |
6:12 |
5:53 |
|
29-Oct |
15 |
6:14 |
5:54 |
|
30-Oct |
16 |
6:16 |
5:56 |
|
31-Oct |
17 |
5:17 |
4:57 |
|
01-Nov |
18 |
5:19 |
4:59 |
|
02-Nov |
19 |
5:21 |
5:01 |
|
03-Nov |
20 |
5:22 |
5:02 |
|
04-Nov |
21 |
5:24 |
5:04 |
|
05-Nov |
22 |
5:25 |
5:05 |
|
06-Nov |
23 |
5:27 |
5:07 |
|
07-Nov |
24 |
5:28 |
5:08 |
|
08-Nov |
25 |
5:30 |
5:10 |
|
09-Nov |
26 |
5:32 |
5:11 |
|
10-Nov |
27 |
5:33 |
5:13 |
|
11-Nov |
28 |
5:35 |
5:15 |
|
12-Nov |
29 |
5:36 |
5:16 |
|
13-Nov |
30 |
5:38 |
5:18 |
Note how d=
issimilar
the
Thus it is highly unlikely = that the Fajr times as used by the Cambr= idge Mosque are based on the calculations or recommendations of Khalid Shaukat. =
|
Ramadhan 20004 |
Date |
Fajr: Mosque (Fast begins) |
Fajr: Khalid Shaukat |
|
25 |
08-Nov |
5:30 |
5:10 |
|
26 |
09-Nov |
5:32 |
5:11 |
|
27 |
10-Nov |
5:33 |
5:13 |
The calculations produced by Khalid Shaukat for
In response to a question r= egarding Ramadan timetables and the use of 15 degrees, Khalid Shaukat clearly states that 18 degrees is considered appropriate but cautions the use of 15 degrees:
Question: Some Ramadan timetables in my =
area
have the sehri end time based at 15 degrees and others at 18 degrees. Which=
one
is the correct one?
Answer: 18 degrees is consid=
ered
appropriate by most Ulamaa of the world and I agree in general. It is suggested that if one has 15
degree chart for fajr then one
should finish eating 10 to 15 minutes before that chart time for Fajr.
[8]
Khalid Shaukat considers 18 degrees as appropriate. The Muslim World League’s Fiqh Council and a committee of astronomers hea= ded by Dr. Mohammad Hawari, who has researched the methods of prayer computation for the past twenty-five years, also recommends the use of 18 degrees for fajr.[9]
Khalid Shaukat further recommends that if one is using= a timetable based on 15 degrees (as is the case with the Mosque timetable), t= hen one should finish eating 10 to 15 minutes before Fajr time. Concern on this matter of timing is obviously understandable as many in our community would feel that an erroneous delay = in the beginning of fajr would have serious implications for the beginning of the fast.
We can only conclude that it is highly unlikely that t= he Fajr times as used by the Cambridge Mosque in the Ramadhan 2004 timetable are based on the calculations or recommendations of Khalid Shaukat. The Mosque Committee seem to have deviat= ed from Shaukat’s original calculations and recommendations.
One should bear in mind that problems in prayer times = were first brought to the attention of the Cambridge Mosque Committee back in January 2004; yet no actio= n was taken to correct the data – even during the Ramadhan period – w= hen the issue was once again raised. Whatever the reasons for the discrepancies= , we feel confident that the Mosque Committee will now rectify these problems urgently, given the over-whelming evidence presented above.
The root of the problem = is that the Mosque Committee seem unsure as to exactly what Khalid Shaukat has actu= ally calculated for them or even what Ma= thhab (school of thought) the prayer times actually follow:
|
We believe
Khalid Shaukat has used 15° for the calculation of Fajr and Isha time
considering a factor of safety |
Thus their position on pray= er times is based on belief and not established facts. It is perhaps for this reason that we now find o= urselves in such difficulty.
When the Mosque Committee p= ublish their 2005 prayer timetable= , how would they reassure the local community that it would be free from erro= rs or defects? Could we be sure that any advice or recommendations have been adhered to?
Without some form of indepe= ndent verification it would hard, if not impossible, for anyone to have full confidence in any new prayer timetable. It is for this reason that we stron= gly urge the Cambridge Mosque committee to approach the Head Imam of London Central Mosque[11] for help and assistance.
The constitution of the Cambridge Mosque states that in issu= es of doubt regarding the interpretation of the Qur’an and Hadith, it sh= ould be referred to the Head Imam of London Central Mosque[12] for a solution:
In case there is any doubt about the interpretation of Holy
Qur’an or Hadith, the matter shall be referred to the Head Imam of=
[13]
This should be the first st= ep in establishing a reliable prayer timetable. We are confident that the Mosque Committee will now refer all these and other issues regarding the prayer ti= mes to the Head Imam of London Central Mosque for an urgent solution and advice= insha Allah.
We also look forward to reading any Fatawas obtained from the London
Central Mosque, which we hope the Cambridge Mosque Committee will make free=
ly
available to the community before January 2005 insha Allah.
May Allah reward the commit= tee of the Cambridge Mosque for their efforts in correcting the current prayer timetable – which is now long over due.
Allah (swt) says regardin=
g the
prayers:
̶=
0;Maintain
with care the [obligatory] prayers and [in particular] the middle [i.e. Asr]
prayer and stand before Allah, devoutly obedient.”
The “middle prayer” referred to here is the mid-afternoon prayer or Asr prayer. We should not delay any of the prayers until after their time is over. We should pay attention to the prayers, bec= ause the prayers are the foundation of Islam.
In the “Prayer Timetable” document distrib= uted by the Mosque Committee on Friday 16th December, Br. Mohammad As= hraf states:
|
As regards the time for Asr prayer th=
ere
is no single standard method for calculating the time. There is a differe=
nce
between the Hanafi and the Shaafi Mazhab. Whichever Mazhab you follow you will be right bec=
ause
all the Imams have worked out the prayer times according to the Qur’=
;an and
Hadith, which has been recognised by all the Ulama of the world for
centuries. In Shaafi Mazhab=
the
time for Asr payer begins when an object’s shadow becomes equal to =
its
height plus the length of its noon-time shadow. However in Hanafi
Mazhab, Asr starts when an object’s length should be twice =
its
length plus the length of its noon-time shadow. Khalid Shaukat has provided us the calculation of Asr, both f=
or Hanafi
and Shaafi Mazhabs. We ha=
ve
adopted at the Mosque Hanafi Asr time for some months. While for some oth=
er
months Shaafi Asr time has been adopted and for some period, times in bet=
ween
Hanafi and Shaafi Mazahabs have been adopted for convenience of local
Muslims. The Mosque prayer timetable thus is perfectly within the time ba=
nd
allowed in Sharia. |
The time for Asr depends on the length of the shadow c= ast by an object. Imams Shaafi, Hambali, and Maliki are in agreement concerning th= e determination of the mid-afternoon prayer (Asr). It is the Hanafi school which differs:
|
In Shaafi Mazhab the time for Asr payer begins when an object’=
;s
shadow becomes equal to its height plus the length of its noon-time shado=
w.
However in Hanafi Mazhab, Asr starts when an object’s length
should be twice its length plus the length of its noon-time shadow. |
Thus
there are two accepted methods in calculating the Asr prayer.
Which out of the two methods described above does the Cambridge Mosque follow? Shaafi? Hambali? Maliki? Hanafi? The answer may we= ll surprise you.
The methodolo= gy used in determining the Asr times by Cambridge Mosque do not appear to fo= llow the methodologies of Imams Shaafi, Hambali, Maliki or even Imam Abu Hanifa:=
|
We [i.e. the Mosque] have adopted at =
the
Mosque Hanafi Asr time for so=
me
months. While for some
other months Shaafi Asr time has been adopted and for some period, times in between Hanafi and Shaafi
Mazahabs have been adopted for convenience of local Muslims. The
Mosque prayer timetable thus is perfectly within the time band allowed in
Sharia. |
In other words, an inconsistent, incoherent, conflicti=
ng and
at times contradictory Asr times have been adopted that conforms neither to=
the
Imams Shaafi, Hambali, Maliki or Imam Abu Hanifa and nor to the Shariah. Not only is this devoid of logic a=
nd
reason, it is also totally unacceptable from a Shariah point of view.
And what is this “convenience” that the document is referring to? What could possibly warrant such a mix-and-match methodology in establishing the Asr payer? And far from providing a “convenience to local Muslims” it serves only to confuse the local Muslim community.<= /p>
The document argues that both the Shaafi Asr and Hanaf= i Asr prayers are correct, so whichever method you follow you will be right, so w= hy worry:
|
Whichever Mazhab you follow you will =
be right
because all the Imams have worked out the prayer times according to the
Qur’an and Hadith, which has been recognised by all the Ulama of the
world for centuries |
The methods used to determine the Asr prayer by Imams = Shaafi and Abu Hanifa are accepted methods, but it is totally unacceptable from the Shariah to mix-and–match the two as we = find in the Cambridge Prayer Timetable. One should consistently follow only one approach.
The calculation and compilation of all the prayer times – including Asr times – were once again provided by Khalid Shaukat:
|
Khalid
Shaukat has provided us the calculation of Asr, both for Hanafi and Shaafi Mazhabs. |
What is Khalid Shaukat’s opinion on this mix-and–match approach to th= e Asr prayer times? Is this mix-and–= ;match approach acceptable from a Shariah point of view? We asked brother Khalid f= or his response to the following question:
To: Khalid Shaukat
Sent: Tuesday, December 21, 2004 6:00 PM
Subject: Re: Prayer Schedule and manuscript “when to pray Fajr and Isha”
We have came across a timetable which has adopt=
ed
Hanafi Asr time for some months. While for some other months Sh’afi A=
sr
time has been adopted and for some period, times in between Hanafi and
Sh’afi Mazahabs have been adopted.
In other words, an inconsistent, incoherent,
conflicting and contradictory Asr times have been adopted that does not
conforms to the Imams Sh’afi, Hambali, Maliki or Imam Abu Hanifa.
My
Question is, what your opinion in light of the Shariah on this mix and match
approach?
Khalid Shaukat’s blunt response is reproduced be= low:
From:
Khalid Shaukat
Sent:
22 December 2004 02:18
Subject:
Re: Prayer Schedule and manuscript “when to pray Fajr and Isha”=
Mix
and match approach is not allowed in Shari’ah in any
Khalid
Shaukat
We put the same question to Sheikh Anwar Mady who is the Head Imam of the Islamic Cultural Centre and the Deputy Director of the London Central Mosque. He is a specialist in Fiqh and holds= a doctorate from Al Azhar University. The text of his fatwa is reproduced bel= ow:
From: Anwar Mady
Subject: RE: fatwa
Date: Wed, 22 Dec 2004 12:59:28 +0200
Thank
you for your email. For every prayer there is a time of preference whi=
ch
is preferred and time of permissibility and a time of undesirability. =
As
you have stated in your email there is a difference between the scholars ov=
er
the time of preference for Asr prayer.
According to =
the
majority of Ulama the time for Asr is when the shadow of an object is equal=
to the
length of this object. However Imam Abu Hanifa differs in that opinion=
and
argued that the time of Asr prayer begins when the shadow becomes twice as =
the
actual length of the object. When there is a difference of opinion bet=
ween
scholars, any Muslim can take either one of the two opinions keeping in mind
the opinion of the majority or the strength of the evidences of that opinio=
n.
Thus every
individual Muslim can take either the first one or the second one without a=
ny
guilt. But as far as the Mosques are concerned I prefer for the Mosque to
adopt one of these opinions and to be consistent in applying that opinion w=
hich
they have chosen in order not to make any incoherent attitude or cause
discrepancies between the public -
which has to be avoided.
[19]
Thus it is totally unacceptable from the Shariah to mix-and–match the Asr prayer= times as we find in the Cambridge Prayer Timetable. If this is the case, then it = is natural to ask on whose authority was the Asr prayer times changed?
The current prayer timetable follows neither the Shaafi method (used by Imams Shaafi, Hambali, and Maliki) nor the Hanafi method in calculating the Asr prayer, but a mixture:
January: &nbs= p; &= nbsp; The Mosque follows neither the Shaafi nor Hanafi
February: &nb= sp; = The Mosque follows neither the Shaafi nor Hanafi
March – October: &nb= sp; The Mosque appears to follow the Shaafi Asr
November: &nbs= p; &= nbsp; The Mosque appears to be drifting from Shaafi Asr
December: &nbs= p; &= nbsp; The Mosque appears to follow the Hanafi Asr
It can be argued that the current Mosque timetable is essentially a Shaafi Mathhab timetable as it seems to follow the Shaafi Asr prayer for eight months of the year. But one should remember that i= t is totally unacceptable from the Shariah to mix-and–match the Asr prayer times as we find in the Cambridge Prayer Timetable.
Asr(S) =3D Shaafi Asr. &= nbsp; Asr(H) =3D Hanafi Asr
|
January 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Jan-01 |
=
12:08pm |
=
1:42pm |
2:04pm |
=
2:11pm |
=
4:01pm |
|
=
Jan-02 |
=
12:09pm |
=
1:42pm |
2:04pm |
=
2:12pm |
=
4:02pm |
|
=
Jan-03 |
=
12:09pm |
=
1:43pm |
2:05pm |
=
2:13pm |
=
4:03pm |
|
=
Jan-04 |
=
12:10pm |
=
1:44pm |
2:05pm |
=
2:14pm |
=
4:04pm |
|
=
Jan-05 |
=
12:10pm |
=
1:45pm |
2:06pm |
=
2:15pm |
=
4:05pm |
January: The Mosque timetable follows ne=
ither
the Shaafi nor Hanafi Asr times.
|
February 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Feb-01 |
=
12:18pm |
=
2:22pm |
2:35pm |
=
2:57pm |
=
4:49pm |
|
=
Feb-02 |
=
12:18pm |
=
2:23pm |
2:36pm |
=
2:59pm |
=
4:51pm |
|
=
Feb-03 |
=
12:18pm |
=
2:25pm |
2:37pm |
=
3:01pm |
=
4:53pm |
|
=
Feb-04 |
=
12:18pm |
=
2:26pm |
2:38pm |
=
3:03pm |
=
4:55pm |
|
=
Feb-05 |
=
12:19pm |
=
2:28pm |
2:39pm |
=
3:05pm |
=
4:57pm |
February: T=
he
Mosque timetable is now closer to the Shaafi Asr but follows neither Shaafi nor Hanafi.
|
March 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Mar-01 |
=
12:17pm |
3:02pm |
3:01pm |
=
3:45pm |
=
5:42pm |
|
=
Mar-02 |
=
12:17pm |
3:03pm |
3:03pm |
=
3:47pm |
=
5:43pm |
|
=
Mar-03 |
=
12:16pm |
3:04pm |
3:04pm |
=
3:49pm |
=
5:45pm |
|
=
Mar-04 |
=
12:16pm |
3:05pm |
3:05pm |
=
3:50pm |
=
5:47pm |
|
=
Mar-05 |
=
12:16pm |
3:07pm |
3:07pm |
=
3:52pm |
=
5:49pm |
March: The =
Mosque
timetable appears to follow the Shaafi Asr.
|
April 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Apr-01 |
=
1:08pm |
4:36pm |
4:37pm |
=
5:30pm |
=
7:36pm |
|
=
Apr-02 |
=
1:08pm |
4:37pm |
4:38pm |
=
5:31pm |
=
7:38pm |
|
=
Apr-03 |
=
1:08pm |
4:38pm |
4:39pm |
=
5:32pm |
=
7:40pm |
|
=
Apr-04 |
=
1:07pm |
4:39pm |
4:40pm |
=
5:33pm |
=
7:41pm |
|
=
Apr-05 |
=
1:07pm |
4:40pm |
4:41pm |
=
5:35pm |
=
7:43pm |
April: The =
Mosque
timetable appears to follow the Shaafi Asr.
|
May 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
May-01 |
=
1:02pm |
5:00pm |
5:01pm |
=
6:04pm |
=
8:28pm |
|
=
May-02 |
=
1:01pm |
5:01pm |
5:01pm |
=
6:05pm |
=
8:29pm |
|
=
May-03 |
=
1:01pm |
5:01pm |
5:02pm |
=
6:06pm |
=
8:31pm |
|
=
May-04 |
=
1:01pm |
5:02pm |
5:03pm |
=
6:07pm |
=
8:33pm |
|
=
May-05 |
=
1:01pm |
5:03pm |
5:03pm |
=
6:08pm |
=
8:34pm |
May: The Mo=
sque
timetable appears to follow the Shaafi Asr.
|
June 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Jun-01 |
=
1:02pm |
5:19pm |
5:19pm |
=
6:32pm |
=
9:14pm |
|
=
Jun-02 |
=
1:03pm |
5:19pm |
5:19pm |
=
6:32pm |
=
9:15pm |
|
=
Jun-03 |
=
1:03pm |
5:19pm |
5:19pm |
=
6:33pm |
=
9:16pm |
|
=
Jun-04 |
=
1:03pm |
5:20pm |
5:20pm |
=
6:33pm |
=
9:17pm |
|
=
Jun-05 |
=
1:03pm |
5:20pm |
5:20pm |
=
6:34pm |
=
9:18pm |
June: The M=
osque
timetable appears to follow the Shaafi Asr.
|
July 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Jul-01 |
=
1:08pm |
5:27pm |
5:27pm |
=
6:41pm |
=
9:27pm |
|
=
Jul-02 |
=
1:09pm |
5:27pm |
5:27pm |
=
6:41pm |
=
9:26pm |
|
=
Jul-03 |
=
1:09pm |
5:27pm |
5:27pm |
=
6:41pm |
=
9:26pm |
|
=
Jul-04 |
=
1:09pm |
5:27pm |
5:27pm |
=
6:41pm |
=
9:26pm |
|
=
Jul-05 |
=
1:09pm |
5:27pm |
5:27pm |
=
6:41pm |
=
9:25pm |
July: The M=
osque
timetable appears to follow the Shaafi Asr.
|
August 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Aug-01 |
=
1:11pm |
5:16pm |
5:16pm |
=
6:24pm |
=
8:54pm |
|
=
Aug-02 |
=
1:11pm |
5:16pm |
5:16pm |
=
6:23pm |
=
8:52pm |
|
=
Aug-03 |
=
1:11pm |
5:15pm |
5:15pm |
=
6:22pm |
=
8:50pm |
|
=
Aug-04 |
=
1:11pm |
5:14pm |
5:14pm |
=
6:20pm |
=
8:48pm |
|
=
Aug-05 |
=
1:10pm |
5:13pm |
5:13pm |
=
6:19pm |
=
8:47pm |
August: The
Mosque timetable appears to follow the Shaafi Asr.
|
September 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Sep-01 |
=
1:04pm |
4:42pm |
4:43pm |
=
5:39pm |
=
7:51pm |
|
=
Sep-02 |
=
1:04pm |
4:41pm |
4:41pm |
=
5:38pm |
=
7:48pm |
|
=
Sep-03 |
=
1:04pm |
4:40pm |
4:40pm |
=
5:36pm |
=
7:46pm |
|
=
Sep-04 |
=
1:04pm |
4:38pm |
4:38pm |
=
5:34pm |
=
7:44pm |
|
=
Sep-05 |
=
1:03pm |
4:37pm |
4:37pm |
=
5:32pm |
=
7:41pm |
September: =
The
Mosque timetable appears to follow the Shaafi Asr.
|
October 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Oct-01 |
=
12:54pm |
3:54pm |
3:55pm |
=
4:41pm |
=
6:40pm |
|
=
Oct-02 |
=
12:54pm |
3:52pm |
3:53pm |
=
4:39pm |
=
6:38pm |
|
=
Oct-03 |
=
12:53pm |
3:51pm |
3:51pm |
=
4:37pm |
=
6:36pm |
|
=
Oct-04 |
=
12:53pm |
3:49pm |
3:50pm |
=
4:35pm |
=
6:33pm |
|
=
Oct-05 |
=
12:53pm |
3:47pm |
3:48pm |
=
4:33pm |
=
6:31pm |
October: The
Mosque timetable appears to follow the Shaafi Asr.
|
November 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Nov-01 |
=
11:48am |
2:03pm |
2:11pm |
=
2:41pm |
=
4:34pm |
|
=
Nov-02 |
=
11:48am |
2:01pm |
2:10pm |
=
2:39pm |
=
4:32pm |
|
=
Nov-03 |
=
11:48am |
2:00pm |
2:09pm |
=
2:37pm |
=
4:30pm |
|
=
Nov-04 |
=
11:48am |
1:59pm |
2:07pm |
=
2:36pm |
=
4:28pm |
|
=
Nov-05 |
=
11:48am |
1:57pm |
2:06pm |
=
2:34pm |
=
4:27pm |
November: T=
he
Mosque timetable is beginning to drift from the Shaafi Asr.
|
December 2004 |
|||||
|
Day |
Dhuhr |
Asr(S) |
Mosque |
Asr(H) |
Maghrib |
|
=
Dec-01 |
=
11:54am |
=
1:33pm |
1:59pm |
2:04pm |
=
3:54pm |
|
=
Dec-02 |
=
11:54am |
=
1:32pm |
1:58pm |
2:03pm |
=
3:53pm |
|
=
Dec-03 |
=
11:54am |
=
1:32pm |
1:58pm |
2:02pm |
=
3:53pm |
|
=
Dec-04 |
=
11:55am |
=
1:32pm |
1:58pm |
2:02pm |
=
3:52pm |
|
=
Dec-05 |
=
11:55am |
=
1:31pm |
1:58pm |
2:02pm |
=
3:52pm |
December: T=
he
Mosque timetable now appears to follow the Hanafi Asr.
After studying the data presented above, it should hav= e come as little or no surprise then that people have been questioning the validit= y of the existing prayer timetable.
The document also reports that some months ago a group=
of
brothers allegedly requested that the mosque replace the Asr times with Shaafi
Mathhab times. The Mosque Committee refused citing that the majority of=
the
Muslims in
|
Few months back some brothers started=
questioning the validity of the Mos=
que
timetable. They approached us to replace the Mosque timetable with theirs=
, which
is in fact Shaafi Mazhab timetable. It must however be emphasised
that |
What the purpose of the above statement serves remains
unclear. Is the Mosque Committee saying that the mosque is a purely Hanafi mosque and they will follow
only Imam Abu Hanifa? Such pronouncements serve only to divide the communit=
y.
The majority of Muslims in our community would be unconcerned whether the
timetable follows a Shaafi or a Hanafi Asr as long as it follows ONE method consistently.
The document also claims that the Committee has prohib= ited the imposition of a minority (Shaafi) view over the majority Hanafi followe= rs by rejecting what they believed to be a “Shaafi timetable.” This is surprising given the fact = that the Mosque timetable itself is essentially a Shaafi Mathhab timetable!!!!
The Mosque Co= mmittee has rejected a “Shaafi Mathhab” timetable WHEN Mosque timetable is essentially a Shaafi Mathhab timetable! For e= ight long months the Mosque timetable follows a Shaafi Mathhab timetable. It is only in December that the timetable resembles a Hanafi Asr. Once again the Committee’s position is based on belief and not established facts.
It is most unreasonable for the Mosque Committee argue= that it would not be fair to solely impose a minority (Shaafi) view over a majority Hanafi when this is precisely what the Mosque Committee have done. The Msque Committee have imposed what is basically a Shaafi Mathhab timetable on a community of Hanafi followers.
January: &nbs= p; &= nbsp; The Mosque follows neither the Shaafi nor Hanafi
February: &nb= sp; = The Mosque follows neither the Shaafi nor Hanafi
March –
October: The
Mosque appears to follow the Shaafi Asr
November: &nbs= p; &= nbsp; The Mosque appears to be drifting from Shaafi Asr
December: &nbs= p; &= nbsp; The Mosque appears to follow the Hanafi Asr
But most worr= ying is the fact that the Mosque Committee is guilty of having imposed a mix-and-match Asr prayer time that= has no basis in Shariah whatsoever! These problems are not new. They were first brought to the attention of the Mosque Committee way back in January 2004.
Although explanations were requested a number of times= , it seems that only now, shortly before a major Mosque Election in January 2005= , is the issue now being discussed and i= nsha Allah, resolved!
A number of issues regarding the prayer timetable were= first brought to the attention of the Mosque Committee back in January 2004 by concerned members of the community. After numerous private dialogues spanni= ng almost twelve months, the Mosque Committee decided not to act upon these concerns even though some of these concerns were very serious. The Committee’s response was printed in a public newsletter. The newsletter sought to defend the Committee’s decision to keep the current 2004 Prayer Timetable and Ramadhan 2004 timetables unchanged.
The publication of the
“Prayer Timetable” document by the Mosque Committee actually has
raised far more questions and problems than it sought to answer. The
How would they reassure us = that the new 2005 prayer data has been faithfully and accurately reproduced? How cou= ld we be sure that any advice or recommendations have been adhered to? Will a minority view be “imposed” on the community again? Have the Com= mittee adopted any opinions that are totally unacceptable from a Shariah point of view?
Without a detailed explanat= ion and some form of independent verification, it would be hard, if not impossible,= for anyone to have full confidence in any new prayer timetable produced by the Committee. It is for this reason that we strongly urge Cambridge Mosque committee to approach the Head Ima= m of London Central Mosque for help and assistance
We are however confident that the Mosque Committee will work to res=
olve
these and other issues that have been highlight. The Committee can be sure =
that
we in the community will provide any support and assistance they may require
insha Allah.
We ask Allah to forgive any mistakes we have made.
December 2004
www.prayertime.org.uk
contact@prayer=
time.org.uk
With Contributions, Advice and Support from
|
Abdul Kayum Elias Karim Dr. MSM Saifullah Abdul Latif Salman Tahir
|
Dr. Amer Chaudhury Sheikh Anwar Mady and others |
Date Last updated: 24 Dec 2004
[1] Abu =
Bakr
Siddiq Islamic Centre,
[2] Prayer Timetable, written by Moham=
mad
Ashraf on behalf of Hicham Kweider, Hon. Secretary of the
[3] Prayer Timetable, written by Moham=
mad
Ashraf on behalf of Hicham Kweider, Hon. Secretary of the
[4] Ramadan 1425, October – November 2004 Timetable, publis= hed by the Cambridge Muslim Welfare Society. The fact that the Ramadhan timetable was based on the calculations by Khalid Shaukat was also stated on the Mosque website during Ramadhan www.cambridgemosque.org.uk/
[5] Data provided by Khalid Shaukat on Saturday, 11th December 2004 for Cambridge Lt=3D52:12N Lg=3D 0:07E. Fajr is calculated for Sun being 18 degrees below hori= zon during this time. See h= ttp://www.moonsighting.com/prayer.html
[6] Brit= ish Summer Time ends on 31st October 2004, thus clocks go back one h= our.
[7] Mont= hs January to March, and months October to December seem to be based on 15 degrees. But from early April – early September the timetable does not appear to be based on 15 degrees. This change is probably introduced to acc= ount for the phenomenon of persistent tw= ilight, a topic which is beyond the scope of this paper.
[8] Questions on Prayer Schedules, Khalid Shaukat, http://www.moonsighting= .com/faq_pt.html#F3
[9] The Muslim World League, Makkah al-Mukarramah, Administration of the Fiqh Counc= il, Ninth Session, 1406 AH. The Eighth Decree. Fajr corresponds to the first appearance of a white light that spreads laterally across the horizon. This is referred to as true dawn (Subh as–saddiq) and corresponds to when the sun is 18 deg= rees below the eastern horizon. Isha corresponds to the sun being 17 degrees bel= ow the western horizon.
[10] Prayer Timetable, written by Moham=
mad
Ashraf on behalf of Hicham Kweider, Hon. Secretary of the
[11] The Head Imam is Sheikh Anwar Mady. Sheikh Anwar Mady is also the Deputy Direct= or of the Central London Mosque. For contact information visit http://www.iccuk.org/icc/cont= act.htm
[12] Isl= amic Cultural Centre. See h= ttp://www.iccuk.org/resources/prayer_times/prayer_timeguide.htm
[13]
REFERENCE FROM FATWA: Rule No.19,
[14] Prayer Timetable, written by Moham=
mad
Ashraf on behalf of Hicham Kweider, Hon. Secretary of the
[15] Mohammad Ashraf, Op Cit.
[16] Mohammad Ashraf, Op Cit.
[17] Mohammad Ashraf, Op Cit
[18] Mohammad Ashraf, Op Cit.
[19] Fat= wa dated Wed 22/12/2004 . Reproduced with minor corrections to English grammar= .