Prayer and Fasting When the Time for Isha Does Not Occur: Part 1



Believing or involving the belief that it is important to work hard and control yourself, and that pleasure is wrong or unnecessary. (Cambridge English Dictionary)

It’s that time of the year again – Muslims are preparing themselves to partake in fasting for Ramadan, which this year consists of rather long hours due to the extended day length in the British summer. To add to the difficulty, we have a variety of opinions, rulings and ideas being expressed regarding what time the fasts actually begin.

According to the Hanafi School (followed by practically all Muslims from the subcontinent, from whom most British Muslims originate), the strongest opinion (‘Mu’tamad’) is the position of Imam Abu Hanifa himself – which is that the time of the ‘Isha’ prayer begins when the whiteness in the sky disappears, which is also known as Astronomical Twilight (‘Al-Shafaq al-Abyadh’). There is a weaker position in the Hanafi School held by the Sahabayn (Imam Muhammad and Imam Abu Yusuf, who were students of Abu Hanifa), which is also the position held by Imam Shafi, Imam Malik and Imam Ahmad, namely that the time of Isha begins when the redness (as opposed to the whiteness) in the sky disappears which is also known as Nautical Twilight (‘Al-Shafaq al-Ahmar’).

Now in the UK, as well as Canada, Norway and any country above 48.5 degrees latitude, the whiteness never actually disappears at some times of the year. Also, for any place above 54.5 degrees latitude, which includes my birth town of Middlesbrough, the redness in the sky also does not disappear. This happens from around May 18th until July 25th (depending on where you are located.

Why Can’t We Just Follow Weak Opinions?

So, since we seem to have the ‘problem’ of one of the five compulsory Islamic prayers not in fact occurring due to its start time not being present, can’t those living below 54.5 degrees just follow the weaker opinion within the school, so as to make sure the prayer gets done? Take the following narration by Ibn Qutlubgha:

“I saw observed some Hanafi scholars that would pick and choose the opinions within our own Hanafi School.” And one of the Judges said; “What’s wrong with it?” I said; “Indeed it is wrong! Following the ego is forbidden (haraam)! The weak opinion in comparison to the strong is (worth) nothing! And picking an opinion without any principles is not permissible.”

Ibn Qutlubgha then goes onto narrate the opinions of other scholars within the Hanafi School. Ya’muri said;

“Anyone who doesn’t have knowledge of the strongest opinion, he doesn’t have the right to pick and choose whatever he desires!”

Abu ‘Amr said;

“Anyone who will pick and choose an opinion that he desires, without looking into the strongest opinion, he is an ignorant and is going against Ijma”

Ibn Abideen narrates:

“If a person wants to act upon a particular opinion or wants to teach someone, then its compulsory upon him to follow the opinion that is chosen and supported by the scholars of his School. It is not permissible to follow and give rulings (‘fatwa’) based on weak opinion, except in some issues. The scholars reported consensus (‘Ijma’) about this issue.”

Ibn Abideen then also goes on to narrate the opinions of other scholars within the Hanafi School. Ibn Hajar Makki narrated from ”Zawaid al Rawda,” that:

‘It is not permissible for either a Mufti or a layperson to pick and choose any of the opinions that he desires without checking them. And this issue is agreed by consensus (‘Ijma’)!

Before him Ibn Salah and Ba’ji (Maliki scholars) also narrated that it was agreed by consensus (‘Ijma’). Qarafiy also confirmed that it is forbidden for both the Mujtahid (senior scholars) and Muqallid (more junior scholars) to follow the weak opinion, because that is in fact following the ego, which is forbidden by consensus (‘Ijma’)”.

It may seem that we are ‘name dropping’ scholars, but sadly, since this is the method adopted by most Muslims today (i.e. argument from authority), it is necessary to name these persons above, who are senior and undeniable authorities within the Hanafi (and Maliki) school, and yet their opinion is conveniently disregarded by those same UK scholars who argue from authority when they find it opposing their own sect or more often, their puritanical as opposed to academic tendencies. After all, if something is more difficult, then it must be the correct opinion, right? Let’s see if this is true.

Just Because It Is More Difficult Doesn’t Make it Right

Apart from the obvious problem with taking the profoundly unacademic stance that something more ‘strict’ in life or religion (synonyms for Muslims anyway) must be true as opposed to the use of reason to weigh evidence in an academic manner, this issue has been discussed at length within the Hanafi School. In the sixth Islamic century, Muhammad ibn Abi Qasim al-Baqali al-Khawarizmi issued the following ruling (‘fatwa’) “The time of Isha does not occur and therefore there is no Isha prayer”, Shams al-Aimmah al-Hilwani al-Bukhari disagreed and said that “there is Isha prayer because there is compulsion of prayer within the religion and this (compulsion) is not lifted due to the time (not occurring).” Imam Baqali responded by giving the following pertinent example: “When a person has his hand cut off, does he need to do ablution [ritual washing] on it? When a person has no hand, compulsion to wash that limb is removed and therefore when there is no time, compulsion to prayer Isha is also removed”. Imam Shamsul al-Aimmah, who was a famous and highly respected scholar throughout the Muslim world, to the extent that he was given the title of the ‘Sun of all Imams’, took back his own ruling (‘fatwa’) and issued a new ruling which supported the position of Imam Baqali. Fortunately, we had some genuine scholars at that time, something we are seriously lacking today, where people see correcting themselves as a sign of weakness and fight for their entrenched positions regardless of their absurdity or harm caused to the Muslim laity. This became the relied upon opinion (‘Mu’tamad’) within the Hanafi School which is narrated by huge number of Hanafi Scholars and can be found in the famous and authoritative books of that school, such as ‘Nur al Idah’, ‘Fatwa Shaamia’, ‘Fatwa Hindiyyah’ etc.

Of course, people will keep insisting on their own entrenched views and confusing the lay Muslims by trying to make it look as if the opposite is the true opinion of the Hanafis. Towards this end they often quote that the foregoing opinion was not accepted by Imam Kamal al Deen Muhammad bin Humam who is Sahibul Ikhtiyaar  (which means he is, due to his seniority, allowed to leave the relied upon opinion or ‘Mu’tamad’ of the School – but others are forbidden from following this opinion as that of the School in any case). His point was that prayer is known by consensus (‘Ijma’) and therefore its compulsion should not be removed. This is a weak position because washing your hands as a part of ablution is also Ijma but its compulsion can be removed as explained earlier. This opinion was incorrectly accepted and taken by some of the contemporary Hanafi scholars.

Kamal ibn Humam was a Hanafi scholar from the 15th century and was the first person to apply a numerical value to the ‘whiteness’ of the post sunset sky (aside from modern astronomers of course), which he ascertained as ‘18 degrees’. In this matter he doesn’t really leave the position of the Hanafi school as he is still following the position of the whiteness disappearing, he merely applies a numerical value to the situation. However, it is illustrative to note that there is the famous position of Imam Abu Hanifa that one does not apply a numerical value to something which has not been mentioned in the Quran or Sunnah. An example of this is the matter of what exactly is considered as a ‘large body of water’ (mentioned in the Islamic sources), whereas Imam Muhammad applies a numerical value to his position of how much this amount is, Imam Abu Hanifa does not. Therefore ‘18 degrees’ is a numerical estimation of the disappearing of whiteness, and the actual position of the Hanafi school is that Isha begins when the whiteness disappears. Fajr prayer begins when there is a thin white Horizontal line in the sky. As the whiteness never disappears this light is always present and this thin line does not appear after the darkness. Therefore the normal time of Fajr prayer also does not begin.

Now even though we know that the time of the Isha prayer does not in fact occur in certain climes, yet there are some weak opinions about how one should calculate when to read Isha prayer irrespective of this reality. Aqrabul Ayyam (‘nearest day’), this is when you look use the time of the last day when the whiteness did actually disappear and one reads Isha prayer based on this time. Aqrabul Bilaad (‘nearest city’), which is to find the nearest city below 48.5 degrees, where the whiteness does disappear and use that time to establish the time of Isha prayer in your own city. Nisful Layl (‘half of the night’). This is when the night divided into two parts. In the first part one prayer Maghrib and Isha and this is also divided into two parts. There is also the opinion of Imam Shafi where he divides the night into seven parts. People are free to follow these but they are not licit within the Hanafi school (at least), and to mandate them upon people is an interesting example of a peculiar modern notion of ‘non-sectarianism’ or ‘non-partisanship’, where respect for other opinions and ‘unity’ in fact leads to the enforcement of just one opinion, often incongruent with Hanfism, upon its followers. If however the followers of a Madhab (school of thought such as Hanafi, Shafi etc) try to pick and choose between the madhabs by themselves, they are accused to ‘taking the easy way out’. So in reality, we see people who advocate a traditional point of view are accused of reviving rivalries between Madhabs and sectarianism, but this is just a means to unite everyone under the puritan or Salafi opinion, which itself is sectarian, as dissent from it is paradoxically labelled ‘sectarianism’ and ‘dividing the Ummah’ (community of believers).

We have seen the position of the Hanafi School based on the opinion of the Scholars but what about from the perspective of Usul (epistemic principles of the school)? Do the opinions in fact match the Usul? The first principle is that each ruling has a ‘condition of compulsion’ (‘Sabab’), if this disappears then the ruling also disappears. Now, prayer is attached to time. It is not permissible for a person to prayer tomorrows’ Maghrib prayer today, or even just a minute or two earlier than its prescribed time. (In fact, if anyone even suggested that one could pray any of the five daily prayers a few minutes or even seconds earlier or later than the right time, accusations of heresy would be rained down on them by the very same scholars insisting that Isha is prayed at what amounts to an arbitrary time). Neither can a person pray yesterday’s prayer today (this is only by Qada). Therefore when the ‘condition of compulsion’ (‘Sabab’) of the prayer disappears, then the ruling and compulsion of prayer likewise also disappears. As such, when there is no time, there is no prayer.

What about the method of estimation and splitting the night that we explained earlier? We have another principle in the Hanafi School, which is that we do not apply a replacement for an act unless that replacement has been established by the Quran or Sunnah. An example is ablution. When one cannot perform ablution, then one can perform the replacement that has been established by the Quran or Sunnah which is ‘Tayyamum’ (symbolic ablution with dust or earth). If however one is unable to do perform even Tayyamum, then they are unable to pray as there is no ‘replacement for the replacement’ that has been established by the Quran or Sunnah.


As there is no time for the beginning of Isha prayer or the beginning of Fajr (before dawn) prayer at certain latitudes and times of the year, the only thing we have in these cases to go by is the end of Fajr, which is sunrise, and the beginning of Maghrib prayer, which is sunset. So what one can do is read Maghrib, Isha and Fajr at any time between this period. As soon as someone reads Fajr their fast begins, which at the moment is around 4.30am (assuming they choose to pray near to sunrise – if they were to pray it close to Maghrib/sunset time, which they could well do since the time between Maghrib and sunrise has become a continuum with no ‘beginning’ time for Fajr, only an end time, then their fast would start much earlier. Essentially, you cannot eat after you have prayed Fajr, and you can pray Fajr at any time after sunset in those latitudes where it does not get completely dark, at least according to the Hanafis).

This makes the fast easier for those who struggle with the really long hours and it is in fact the reliable position within the Hanafi School.

Isha can be omitted completely since the pre-condition for its compulsion (namely, ‘darkness’ or more scientifically, Astronomical Twilight) does not in fact occur.

For people who want to follow their own local mosque then that’s fine too because as soon as they pray their Fajr prayer their fast will begin, which will be in line with the Hanafi position we have spoken about.

I am continually surprised by the reaction of both ordinary Muslims and scholars when I present this justified and antique opinion of the Hanafi School. Their reaction ranges from mild surprise to outright hostility. How, after all, can I be saying that one can omit the reading of Isha prayer completely, or pray it and even Fajr at the same time as Maghrib? For the scholars, their reaction is usually due to their sectarianism, and sadly, ignorance of competing views to their own within traditional scholarship. For ordinary Muslims, the problems is somewhat different: praying three prayers together at sunset, including the famously difficult-to-rise-for before dawn prayer, Fajr, just seems, well…too easy. This is an indication of the extent to which the puritanical mentality, as exemplified by Wahhabism and other similar groups, has pervaded the ordinary Muslim mind. I am not of course suggesting that most lay Muslims are puritans – they obviously are not. Rather, the idea that something which is ‘easy’ or lenient, cannot be at the same time genuinely Islamic, is very widespread amongst practising Muslims. This extends to matters far beyond just prayer, to issues such as dress code, gender segregation, listening to music, keeping the beard and interacting with non-Muslims or voting in elections. In each case, those presenting a ‘lenient’ view, albeit from the Salaf (early generations of Muslims) and classical Islam, are presented as ‘sell-outs’, modernists or simply licentious liberals. Nothing could be further from the truth. But the ease with which these accusations stick is an indication of the extent to which the modern Muslim mind has been conditioned to believe that the hardest way is the most ‘Islamic’ – and that is a very good definition of puritanism, which at its heart is nothing more than the suspicion of ease, a mind-set shared by many Muslims today.

In the UK, no-one is indignant when we have, in the short winter days, all of the five prayers in rather close proximity, creating some difficulty. We put up with this as a ‘test’ and the consequence of the greater variation in day-length the further we are from the equator, (where it does not vary at all through the year). And rightly so. But a concomitant effect of this is that there is some ease in the summer months when it becomes very straight forward to get Maghrib, Isha and Fajr done all together or to even omit Isha. The difficulty is taken in Muslims stride, and this is good and to be celebrated. But the ease is seen with suspicion, despite the providence of the view of the Hanafi scholars.

The danger of this is that when a Wahhabi-Salafist wants to win the argument on Niqaab (face veil) being compulsory or music being Haram (forbidden) in Islam, he has an easy task as he merely has to portray that his opponent’s position is too lenient or easy (or worse, similar to the hated ‘kufaar’) to be true. He has no need to deploy academic proofs as the predisposed treated mind of the Muslim laity is altogether vulnerable to his line of argumentation. Unfortunately what the populous fails to realise is that the current thought is heavily backed politically motivated funds. This predominant Islam is therefore not based on academia but rather it is politically driven.

In the Quran we have many verses explaining how God does not burden us more than we can bear, and that our religion has been made easy for us, especially in comparison to the regions that came before Islam.

“Allah intends for you ease, and He does not want to make things difficult for you.” (2:185)

“Allah does not want to place you in difficulty” (5:06)

“God does not burden a person beyond his scope. He gets reward for that which he has earned, and he is punished for that which he has earned. “Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us. (2:286)”

The Prophet Muhammad (SAW) is reported to have said that the Jews and Christians would be in envy of the ease of Islam. If we are honest, how many Muslims and Jews today are jealous of how ‘easy’ our religion is?

As the issue of Fasting times shows, religion is not just about self-righteousness and hardship: others have taken that route (for example, the Catholic Church, Wahhabism and some forms of Hinduism) and are reaping its bitter fruits. The way of God must be followed whether it is easy or difficult. Otherwise, we are following our ego, which can lean not only towards hedonism but hardship and puritanism as well.

Those seeking an expanded discussion of the issues in this article can consult my book length treatment on Traditional or Classical Islam, entitled ‘Hanafi Principles of Testing Hadith’, available here:

Ramadhan Timetable London

Ramadhan Timetable Doncaster


32 Comments Add yours

  1. junayd says:

    Assalaamu alaykum,

    You state that the disappearance lf whiteness (shafaq al-abyad) is the strongest opinion for isha and it is not allowed to choose the weaker opinion. As such, there is no isha prayer during thar time-period.

    But do you also follow this throughout the whole year like in march and april where the whiteness disappears very late in the evening, after twelve?

    Liked by 1 person

    1. Walaikumsalaam,

      I follow the strongest opinion in the school in terms of Prayer times. But is your information accurate, as based on the information I have, the whiteness disappears (Astronomical Twilight) on the first of April at around 21:30.


  2. Abu Hanifah says:

    There are a few days at the end of April and beginning of May just before perpetual twilight where according to the 18 degree method the whiteness disappears very late around midnight and on five nights it is after midnight.


    1. The reason I disagreed was that the first brother said that the astronomical twilight disappears after 12 in March and April and he was incorrect. The next brother then said it occurred in May and that when I confirmed it by saying “Yes you are right”.


  3. junayd says:

    21:30 is not plausible no matter how you calculate it because near the month when the sign disappears, isha will be very latem. Still, it depends on how you calculate the whiteness. If you want I can check it up or you yourself can. Do you follow a certain degree like 18 or 15?


    1. Yes, that would be great, but I think the brother named Abu Hanifah, explained that in fact it was in May that Isha prayer is quite late, which is just before the phenomenon which has been explained in the article occurs.


  4. Junayd says:

    The whiteness on 1 april according to 18 degrees disappears at 21:51 in Middlesbrough (the sign disappears from 10 May until 3 August in that city). You can check or use Accurate Times designed by the astronomer Odeh.

    Now a month before and after the disappearance of the sign of Isha, prayer-time is very late i.e. near and over midnight. In some cities of UK Isha according to 18 degrees is even after 1 am! In cities of other countries the prayer times are even more continuously late.

    So what do you do when before the disappearance of the sign and after the appearance, Isha is very late? Do you propagate the following of 18 degrees in these time-periods i.e. the stronger and most reliable opinion in the hanafi school? JazaakAllahu Khayran


  5. Junayd says:

    Also, you state Ibn al-Humam has mentioned 18 degrees, are you sure of that? Can you cite a quote from him or a reference?


  6. maz says:

    Only question I would have is that if there is no time for a prayer, ie isha time doesn’t occur and therefore no isha prayer, then why does that not apply to fajr? Ie no fajr time but it says fast begins after you pray fajr between maghrib and sunrise?


  7. maz says:

    Ending time of prayer does not constitute the sabab (cause) but the entry time. Also, the article mentioned illah when it should be sabab since there is a major difference between the two. May be a typo. Other than that, good article.


  8. Faraz Ahmad says:

    Hope this is not another Quilliam Foundation method of confusing and causing further conflict with muslims in the uk. Think its hunger and thirst quenching moments that is giving people to find loop holes.

    The strongest opinion steps from your local imam of tge masjid you areaffiliated with. Maybe starting from them initially and setting a presidence would keep the ummah more unified.

    so im guessing we will probably recieve another article to further confuse people on moon sightings etc.


    1. Firstly, Quilliam Foundation are you serious? Attributing the authentic position of the Hanafi School with a think tank whose sole goal is to undermine Islam is frankly, a complete joke. Remember Imam Abu Hanifa, Imam Shafi and Imam Malik were Salaf, with Imam Abu Hanifa being from the generation of the Taibeen. Imam Ahmad, Imam Bukhari and Ibn Taymiyyah came much later. So what you call strange as it doesn’t meet your version of Puritanical Islam, is in fact the opinion of the most earliest founded school. Thank you to brother Maz for the correction about Sabab (I teach this and yet made this oversight), I amended the article accordingly and although it doesn’t affect the ruling at all, accuracy is always very important.

      So the issue of Isha is in nearly all of the Hanafi books such as Nur al-Idah, Maraqi Falah and I even mentioned some Imams in the article. My advice is to read the classical sources and not listen to some of these ‘celebrity’ scholars.

      Therefore one can begin their fast at any time until Sunrise which in London will be at 4:43am. This will reduce the fast to 16.5 hours. This is the authentic position of the school and will be verified by anyone who has actually studied properly.


  9. sidimalik says:

    Excellent article, it is refreshing to see traditional scholarship on display. Thoroughly researched and lucidly written, an invaluable contribution to the discourse.


  10. sidimalik says:

    Thoroughly researched and lucidly written, an invaluable contribution to the discourse. It’s refreshing to see traditional scholarship on display.
    Excellent article.


  11. Abu Ishãq says:

    ,السلام عليكم,
    Please could you clarify the period (as in dates) this issue of there being no twilight In the summer months in the UK arises.

    it would be practically beneficial to know for example does this issue relate to June the ‘X’ to August the ‘X’. I’ve noticed some confusion on the dates, and in practical terms this would help people rather than they guessing. As this is linked to a solar calendar, this should not change drastically year to year. JZK


  12. If I have made any typos then please let me know, I will amend the article. Its wrong to think people don’t make small errors. Its probably why a lot of the scholars give the allusion that they know even when they do not know. Only the Quran is free from error.

    But the main thing is that a person should bring proof and evidence if they are going to respond to anything I write. Hiding behind others and not presenting these proofs shows weak knowledge and also shows a high level of hypocrisy. Students who accept this behaviour from their Shaykhs, should remember when God told us that people will take their Rabbis and Priests as Gods.

    Also writing articles and books to help people which also include proofs, posting evidence on Facebook to teach people and teaching advance students on the Alim (Scholarship) course is the honourable way of teaching. Sadly, some measure the level of a teacher on the number of public emotional speeches he conducts and the number of blind followers that he has. So I will continue helping and teaching the people and those who want to disprove any of my points, I am always open to discuss. But sadly, I rarely find anyone who provides academic evidence to disprove the points I have presented.


  13. Patrick says:

    Salam. Does that mean for Ramadan 2015 we are allowed to eat until 4:30am?


    1. Yes your right. Here is the how the timing for the first fast would work:

      UK: London: 4.43am to 9.21pm = 16.5 hours
      Canada: Ottawa: 5.14am to 8.54pm = 15.5 hours
      Germany: Berlin: 4.43am to 9.33pm = 17 hours
      Holland: Amsterdam: 5.17am to 10.04pm = 17 hours
      Norway: Oslo: 3.53am to 10.41pm = 18 hours


  14. Muhammad says:

    Dear Sulaiman Ahmad,

    Can you provide a Ramadan calendar (ie the times to fast from the beginning to end). I’m aware this is hard work but for many who want to take this opinion, agreeing with its content and authenticity, need more guidance when it comes to putting it into practice.

    Your brother,



  15. truthaholics says:

    Reblogged this on | truthaholics and commented:
    Very nuanced and thought-provoking discussion premised primarily on the established positions of Imam Abu Hanifa {RA} concerning the precise time fasting begins for those residing above 48.5 degrees latitude as Ramadhan approaches. Relying on the mu’tamad or most reliable Hanafi position, by praying the three affected salah consecutively, ie, Maghrib, Isha and then Fajr, one straight after the other, is thus shown to be more compatible with following one’s own madhab properly, instead of risking Talfiq or mixing different methodologies from other Madhaahib, for, in fact, aqrab al-ayyaam, nisf al-layl, sab’at ul-layl et al are actually Shawafi’ concepts and not found amongst the Ahnaaf. TaqabbalAllahuMinnaaWaMinkum.


  16. Sayed Islam says:

    Assalamualaikum wa rahmatullah

    Thank you for an interesting read. Your premise is on the basis that the dominant position cannot be left for the weaker position in the school -references duly noted- however your restraint in delving deeper in the evidently broad base of all those that do take shafaq ahmar as start of esha with no further discussion on the point as to why they do and the scope for such a position brings back the bitter taste of hardline salafist texts where the outline of an argument is firstly dressed in a dismissive manner and then an involved foray into why ones position is correct is brought forward full force… suffice to say that this is modern discourse on a time sensitive issue that’s been with us for as long as we’ve had our tradition and it’s interesting that we don’t have any references to classical texts discussing shortening of the fasts based on your premise…


  17. Brother Muhammad, I’ve attached the document as per you request. Hope it helps


  18. Sayed Islam, quite to the contrary the premise is actually anti-Salafist. The idea that the dominant position in the school is valid and the weak opinion is considered a non opinion is the way of the classical scholars. My post was to demonstrate the Hanafi position and those who take the Shafaq Ahmar based on the tradition of the other schools, can do so. Also, please do look at the classical sources as this is not a new phenomenon and we have this issue presented in all of our classical sources. Please do not base your understand of classical sources based on the contribution of the last few hundred years. Also if you read the article you will see that I said that people can follow their local mosque.


  19. Abdullah says:

    Salam. Mashallah very interesting.
    What would Glasgow timings would be then according to this?


  20. Ahmed says:

    “Al-Jahl Al-Murakkab”
    As opposed to normal ignorance which can be remedied by educating, “Al-Jahl Al-Murakkab” or “Compound Ignorance” is a far more dangerous form of ignorance where an ignorant person feels he knows everything about a certain issue and so will not accept education regarding that issue rendering his ignorance untreatable.

    After all your rant about following weaker opinions, can you provide even ONE peice of evidence from any traditional hanafi jurist for this method of combining the prayers?

    You happily talk about praying maghrib even a minute or two early as being herecy and yet you are advocating praying maghrib and isha at a time which in any of the four madhahib would be considered “isfaar bil fajr”?

    Have you any understanding of this issue at all?

    Do you realise that by accepting fajr and isha both commencing at 18 degrees you are accepting by default that the duration of Maghrib and Fajr are always equal. You are also accepting that isha does not even enter which leaves the time for only two prayers which are both of equal duration?

    Finally, learn some respect! Your derogetory manner of refering to scholars is a trademark of Al-jahl Al-Murakkab!


  21. Abdullah says:

    Salaam. Interesting yes. One thing not mentioned is that Salah is still to be performed because of the Hadith of Dajjal. Cannot be omitted. ???


  22. shah says:

    Very interesting. I definitely buy some of your arguments. A lot of people in our community, including myself, subscribe to the mentality that the easy way out cannot be Islamic – which is wrong. However what I don’t understand is your argument of skipping Isha. By that logic, an astronaut in a static space station does not need to pray at all?

    If I understand correctly, the start time for Fajr is arbitrary, because there is no observable start time, only an observable end time – right? So how are the current Fajr start times, that are followed across the mosques in the UK, determined? Surely they must be based on Quran + Hadith.

    Liked by 1 person

  23. Tim says:

    Subhanallah, great article Shiekh Sulaiman. It is great to see the classical opinion of the scholars are being brought to light in regards to the Hanafi madhab, and the relied upon opinion are being followed. Unfortunately, we do have tyrannical groups calling themselves Hanafis who make the fasting times 21 hours or more, and they are so ignorant they do not realise they are following the Shafi madhab if they do realise the God help us all. Also i thank you again for your article and the last one you had posted, you are the true meaning of a hanafi scholar and a true lover of the Prophet.


  24. neuralminstrel says:

    I will reiterate shah’s question: what does an astronaut in a static space station? Such an interesting question…


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