Qibla angles for places with various latitudes and longitudes
Longitudes are printed in rows at the top and bottom of the table in 5o intervals and Latitudes in the middle column in 2o intervals. Longitudes that are underlined are to the west (-) and the rest are to the east (+) of London. Longitudes in the rows 1 and 2 are for the northern and 3 and 4 for the southern hemisphere. The figure on the intersection of the column showing the longitude and the row showing the latitude for a place gives the angle of Qibla Q for it. The Qibla will be faced by turning Q degrees from the south to the west for the rows 1 and 4 and to the east for the rows 2 and 3. These Q angles are measured from the geographical south found by either the Sun or the Pole-star. If the measurement is made with a magnetic compass, the magnetic deviation (of the location) must be taken into account.
10 – PRAYER TIMES
The hadith-i sherîf quoted in the books Muqaddimet-us-salât, at-Tefsîr-al-Mazharî and al-Halabî al-kabîr declares, “Jabrâîl ‘alaihis-salâm’ became my imâm by the side of the door of Ka’ba for two days. We two performed the morning prayer as the fajr (morning twilight) dawned, the early afternoon prayer as the Sun departed from meridian, the late afternoon prayer when the shadows of things became as long as their heights, the evening prayer as the Sun set [its upper edge disappeared]and the night prayer when the evening twilight darkened. In the second day, we performed the morning prayer when the morning twilight matured, the early afternoon prayer as the lengths of the shadows of things (rods) lengthened by twice as much as their heights, the late afternoon prayer right after that, the evening prayer when the fast was broken and the night prayer at the first one-third of the night. Then he said ‘Oh Muhammad, these are the times of prayers for you and theprophets before you. Let your Ummat perform each of these five prayers between the two times at which we performed each’.” This event took place on the fourteenth of July, one day after the Mi’râj and two years before the Hegira. The Ka’ba was 12.24 metres tall, the solar declination was twenty-one degrees plus thirty-six minutes, and its latitudinal location was twenty-one degrees plus twenty-six minutes. Hence its earliest (and shortest) afternoon shade (fay-e zawâl) was 3.56 cm.[65] Thus, performing prayers (salât) five times a day became a commandment. Hence, it is understood that the number of (daily) prayers is five (per day).
It is fard (obligatory duty) for every Muslim male or female who are ’âqil and bâligh, that is, who are sane and pubert, that is, have reached the age for marriage, to perform salât (prayer) five times a day in their correct times. If a salât is performed before its due time, it will not be sahîh (acceptable). In fact, it will be a grave sin. As it is fard to perform a salât in its correct time for it to be acceptable, it is also fard to know with no doubt that you have performed it in its correct time. A hadîth in the book Terghîb-us-salâtdeclares, “There is a beginning and an end of the time of each salât.” The earth on which we live rotates around its axis in space. Its axis is an imaginary straight line going through the earth’s center and intersecting the earth’s surface at two symmetrical points. These two points are termed the Poles. The sphere on whose inner surface the sun and the stars are imagined to move is termed the celestial sphere. Because the earth revolves around the sun, we get the impression as if the sun were moving, although it is not the case. When we look around, the earth and the sky appear to meet on the curved line of a tremendous circle. This circle is termed the apparent horizon. In the morning the sun rises on the eastern side of this horizon. It moves up towards the middle of the sky. Reaching its zenith at noontime, it begins to move down again. Finally, it sets at a point on the western end of the apparent horizon. The highest point it reaches from the horizon is the time of noon (zawâl). At this time, the sun’s altitude from the (apparent horizon) is termed the meridian altitude (ghâya irtifâ’). A person who observes space is calledobserver (râsıd). The earth’s radius intersecting the earth’s surface at a point exactly under the observer’s feet is at the same time the observer’s plumb line. The observer is at point M, which is a certain distance above the earth’s surface. ME is the observer’s plumb line. Planes perpendicalar to this plumb line are termed the observer’s horizons.
There are six horizons: Please read the explanations below fig.1 A few pages ahead! 1– The plane MF, termed (calculated horizon), which goes through the observer’s feet. 2– The plane BN, termed (sensible horizon), which contacts the earth’s surface. 3– The plane LK, termed (mer’î= valid, visible horizon), which is represented with a circle, (circle LK), i.e. the (apparent horizon) surrounding the observer. 4– The plane, termed (true horizon), which goes through the earth’s centre. 5– The plane P, termed (canonical horizon), which goes through the apparent line of horizon belonging to the highest point of the place where the observer is; the circle q where this plane intersects the earth’s surface is termed (line of canonical horizon). These five planes are parallel to one another. 6– The plane of sensible horizon passing through the observer’s feet is termed the surface(sathî) horizon. The higher the observer’s location, the wider and the farther away from the sensible horizon is the apparent horizon, and the closer is it to the true horizon. For this reason, a city’s apparent prayer times may vary, depending on the altitudes of its various parts. However, there is only one prayer time for each prayer of namâz. Therefore, apparent horizons cannot be used for prayer times. Shar’î (canonical) altitudes are used because they are dependent on the shar’î (canonical) horizons, which do not vary with height. Each prayer of namâz has three different prayer times for three of the six different horizons of every location: True; apparent (zâhirî); and shar’î (canonical) times. Those who see the sun and the horizon perform (each prayer of) namâz at its shar’î (canonical) time, which is when the sun’s altitude from the shar’î horizon attains its position prescribed for the prayer time. Those who do not see them perform their prayers of namâz at their shar’î times determined by calculation. However, altitudes based on shar’î (canonical) horizons are longer than apparent altitudes based on apparent horizons. These horizons cannot be used because prayer times are after noon. There are calculated and mer’î (observed, valid) times for each of the aforesaid times of namâz. Calculated (riyâdî) times are determined by calculation based on the sun’s altitude. Mer’î times are obtained by adding eight (8) minutes and twenty (20) seconds to calculated times. For, it takes the sun’s rays eight minutes and twenty seconds to come to the earth. Or it is determined by observing that the sun has reached a certain altitude. Namâz is not performed at calculated or true times. These times are used as a means for determining the mer’î times. The sun’s altitude is zero at sunrise and sunset. The altitudinal changes above the apparent horizon begin at sunrise before noon, and they begin after true horizon after noon. Shar’î (canonical) horizon is before true horizon before noon, and it follows true horizon after noon. The sun’s altitude at the time of fajr-i-sâdiq (true dawn) is –19o according to all four Madhhabs.[66] Its altitude to initiate the time of night prayer is –19o according to Imâm-i-a’zam (Abû Hanîfa, the leader of Hanafî Madhhab), and –17o according to the two Imâms (Imâm Muhammad and Imâm Abû Yûsuf, two of Imâm-i-a’zam’s disciples), and according to the other three Madhhabs. The altitude to indicate the beginning of early afternoon prayer is the meridian altitude (ghâya irtifâ’), which, in its turn, is the algebraic multiplication of the complement of latitudinal degrees and (the sun’s) declination. Mer’î-haqîqî noon time (zawâl) is when the center of the sun is observed to have reached the maximum (meridian altitude) with respect to the true horizon. The altitudes for the early and late afternoon (’asr) prayers change daily. These two altitudes are determined daily. Since it is not always possible to determine (by observation) the time when the edge of the Sun reaches the altitude from the apparent horizon for a certain prayer, the books of fiqh explain the signs and indications of this mer’î (valid) time (for each prayer). This means to say that the apparent times of namâz are the mer’î times, not the calculated times. Those who are able to see these indications in the sky may perform their daily prayers at these apparent times. Those who are not able to see these indications as well as those who prepare calendars, calculate the riyâdî times when the edge of the Sun arrives at the relevant altitudes with respect to the surface horizon in the afternoon. When the time clocks show these calculated times, they perform their prayers within these mer’î times.
By calculation, the riyâdî times when the sun reaches the prescribed altitudes from the true horizon are determined. That the sun has reached this mer’î time (or altitude) is observed eight minutes and twenty seconds after this calculated time; this time (of observation) is called mer’î time. In other words, the mer’î time is eight (8) minutes and twenty (20) seconds after the riyâdî time. Since the beginning times whereto the time clocks are adjusted, i.e. the times of true noon and adhânî sunset, are mer’î times, the riyâdî times indicated by the time clocks are mer’î times. Although the riyâdî (calculated) times are written in calendars, they change into mer’î times on the time clocks. For instance, if a certain time found by calculation is, say, three hours and fifteen minutes, this riyâdî three hours and fifteen minutes becomes a mer’î time of three hours and fifteen minutes on the time clocks. First the haqîqî riyâdî times, when the center of the sun reaches the altitudes prescribed for the prayers of namâz from the true horizon, are found by calculation. Then these times are converted into shar’î riyâdî times by means of a process performed with the time called tamkîn. In other words, there is no need for also adding 8 minutes and 20 seconds to the riyâdî times on the time clocks. The difference of time between true time and the shar’î time for a certain prayer of namâz is termed the time of tamkîn. The time of tamkîn for each prayer time is approximately the same.
In a location, the time for the morning prayer begins, in all the four Madhhabs, at the end of canonical night, that is, with the sighting of the whiteness called fajr sâdiq(true dawn) at one of the points on the line of ufq-i zâhirî (apparent horizon) in the east. This time is also the beginning of fast. The chief astronomer Ârif Bey reports, “Since there are weak reports saying that the fajr sâdiq (true dawn) begins when the whiteness spreads over the horizon and the altitude of the Sun is -18o or even -16o, it is judicious and safe to perform the morning prayer 20 minutes later than the time shown on calendars.” The altitude (of the Sun) for the fajr (morning twilight) is determined by observation of the line of apparent horizon in a clear night sky by using our watch. Since times corresponding to various altitudes are determined by calculation, the altitude used in the calculation of the time complying with the observed time, is the altitude for the fajr (dawn). The altitude of the shafaq (the disappearance of the evening twilight) is determined with the same procedure. For centuries, Islamic scholars have adopted the altitude for fajr as -19o, and have reported that values other than this are not correct. According to Europeans, dawn (fajr) is the spreading of the whiteness,[67] and the sun’s altitude is –18o at dawn. Muslims’ religious tutors are the Islamic scholars, and not the Christians or those people who have not adapted themselves to any of the (four) Madhhabs. The time of morning prayer ends at the end of zahirî night (solar or apparent night), that is, when the front [upper] edge of the Sun is seen to rise from the apparent horizon.
The celestial sphere, with the earth at its centre like a point, is a large sphere on which all the stars are projected. The prayer times are calculated by using the arcs of altitude, which are imagined to be on the surface of this sphere. The two points at which the axis of the earth intersects the celestial sphere are called the celestial poles. The planes passing through the two poles are called the planes of declination. The circles that these planes form on the celestial sphere are called circles of declination. The planes containing the plumb-line of a location are called the azimuth planes (or vertical planes). The circles formed by the imagined intersection of planes containing the plumb-line of a location and the celestial sphere are called the azimuth or altitude circles (or verticals). The azimuth circles of a given location are perpendicular to the horizons of that location. At a given location, there is one plane of declination and an infinite number of azimuth circles. The plumb-line of a location and the axis of the earth (may be assumed to) intersect at the centre of the earth. The plane containing these two lines is both an azimuthal and a declination plane of the location. This plane is called the meridian plane of the location. The circle of intersection of this plane with the celestial sphere is called the meridian circle A location’s meridian plane is perpendicular to its plane of true horizon and divides it by half. The line whereby it cuts through its plane of true horizon is termed the meridian line of the location. The arc between the point of intersection of the azimuth circle (vertical) passing through the Sun and true horizon and the Sun’s centre is the arc of true altitude of the Sun at a given location at a given time. The Sun crosses a different azimuth circle every moment. The angles measured on an azimuth circle between the point at which the circle is tangent to the Sun’s edge and the point at which it intersects the sensible, apparent, mathematical and superficial horizons are called the Sun’s apparent altitudes with respect to these horizons. Its superficial altitude is greater than its true altitude. The times when the Sun is an equal altitude from each of these horizons are different. The true altitude is the angle between the two straight lines projecting from the earth’s centre to the two ends of the arc of true altitude in the sky. The angular measures of infinite number of circular arcs of various lengths between these two half straight lines and parallel to this arc are all the same and are all equal to the angle of true altitude. The two straight lines that describe the other altitudes originate from the point where the plumb line of the place of observation intersects the horizon. The plane passing through the centre of the earth perpendicular to its axis is called the equator plane. The circle of intersection of the equatorial plane with the Globe is called the equator. The place and the direction of the equatorial plane and those of the equator never change; they divide the earth into two equal hemispheres. The angle measured on the circle of declination between the Sun’s centre and the equator is called the Sun’s declination. The whiteness before the apparent sunrise on the line of apparent horizon begins two degrees of altitude prior to the redness, that is, it begins when the Sun ascends to an altitude of 19o below the apparent horizon. This is the fatwâ[68]. Non-mujtahids do not have the right to change this fatwâ. It has been reported in Ibn ’Âbidîn (Radd-ul-muhtâr) and in the calendar by M.Ârif bey that some ’ulamâ said that it began when the Sun is a distance of 20o (from the apparent horizon). However, acts of worship that are not performed in accordance with the fatwâ are not sahîh (acceptable).
The daily paths of the Sun are circles on the (imaginary inner surface of the) celestial sphere and that are (approximately) parallel to one another and to the equatorial plane. The planes of these circles are (approximately) perpendicular to the earth’s axis and to the meridian plane, and intersect the horizontal plane of a given location at an angle (which, in general is not a right angle); that is, the daily path of the Sun does not (in general) intersect the line of apparent horizon at right angles. The azimuth circle through the Sun intersects the line of apparent horizon at right angle. When the Sun’s centre is on the meridian circle of a location, the circle of declination going through its center and the location’s azimuthal circle coexist, and its altitude is at its daily maximum (from the true horizon).
The time of apparent zuhr, that is, the time of apparent early afternoon prayer is to be used by those who can see the Sun. This mer’î time begins as the Sun’s rear edge departs from the apparent zawâl or noon. The Sun rises from the superficial horizon, that is, from the apparent horizon, which we, of a given location. First, the time of apparent-mer’î zawâl begins when the front edge of the Sun at its maximum altitude (from the superficial horizon), that is, from the apparent horizon, which we observe reaches the circle of the apparent zawâl position peculiar to this altitude in the sky. This moment is determined when you no longer perceive any decline in the length of the shadow of a pillar (erected vertically on a horizontal plane). Following this, the time of true-mer’î zawâl is when the centre of the Sun is at the meridian [midday] of the location, that is, when it is at its daily maximum altitude from the true horizon. Thereafter, when its rear edge descends to its maximum on the western side of the superficial horizon of the location, the time of apparent-mer’î zawâl ends, the shadow begins to lengthen, and it is the beginning of the time of apparent-mer’î zuhr. The motion of the Sun and the tip of the shadow are imperceptibly slow as it ascends from the apparent noon time to true noon time, and as it descends thence to the end of the apparent noon time, because the distance and the time involved are quite short. When the rear edge descends to its maximum height on the western side of the superficial horizon of the location, the time of apparent mer’î zawâl ends and the time of canonical mer’î zuhr begins. This time is later than the time of true zawâl by a period of Tamkîn. For the difference of time between the true and the canonical zawâls is equal to the difference of time between the true and the canonical horizons, which in turn is equal to the time of Tamkîn. The zâhirî (apparent) times are determined with the shadow of the pillar. The canonical times (of the prayers) are not found with the shadow of the pillar. The true time of noon is found by calculation, time of Tamkîn is added to this, hence the riyâdî (calculated) shar’î (canonical) time of zawâl (noon). The result is recorded in calendars. The canonical time of zuhr continues until the ’asr awwal, that is, the time when the shadow of a vertical pillar on a level place becomes longer than its shadow at the time of true zawâl by as much as its height, or until ’asr thânî, that is, until its shadow’s length increases by twice its height. The former is according to the Two Imâms [Abû Yûsuf and Muhammad ash-Shaybânî], and the latter is according to al-Imâm al-a’zam.
Although the time of late afternoon prayer begins at the end of the time of early afternoon prayer and continues until the rear edge of the Sun is seen to set at the line of apparent horizon of the observer’s location, it is harâm to postpone the prayer until the Sun goes yellow, that is, until the distance between the Sun’s lower [front] edge and the line of apparent horizon is a spear’s length, which is five degrees (of angle). This is the third one of the daily three times of kerâhat (explained towards the end of this chapter). Calendars in Turkey contain time-tables wherein times of late afternoon prayers are written in accordance with 'asr awwal. For (performing late afternoon prayers within times taught by Imâm a'zam and thereby) following Imâm a'zam, late afternoon prayers should be performed 36 minutes, (in winter,) and 72 minutes, (in summer,) after the times shown on the aforementioned calendars. In regions between latitudes 40 and 42 a gradanational monthly addition of the numerical constant of 6 to 36 from January through June and its subtraction likewise from 72 thenceforward through January, will yield monthly differences between the two temporal designations termed 'asr, (i.e. 'asr awwal and 'asr thânî).
The time of evening prayer begins when the Sun apparently sets, that is, when its upper edge is seen to disappear at the line of apparent horizon of the observer’s location. The canonical and the solar nights also begin at this time. At locations where apparent sunrise and sunset cannot be seen, and in calculations as well, the shar’î times are used. When the sunlight reaches on the highest hill in the morning; it is the shar’î (canonical) time for sunrise. And in the evening; when it is seen to disappear down the highest hill on the western horizon, it is the mer’î shar’î time for sunset. The adhânî time clocks are adjusted to twelve (12) o’clock at this moment. The time of evening prayer continues until the time of night prayer. It is sunna to perform the evening prayer within its early time. It is harâm to perform it in the time of ishtibâk-e nujûm, that is, when the number of visible stars increase, that is, after the rear edge of the Sun has sunk down to an altitude of 10o below the line of apparent horizon. For reasons such as illness, travelling,[69] or in order to eat food that is ready, it might be postponed until that time.
The time of night prayer begins, according to the Two Imâms,[70] with ’ishâi-awwal, that is, when the redness on the line of apparent horizon in the west disappears. The same rule applies in the other three Madhhabs. According to Imâm-al-a’zam it begins with ’ishâi-thânî, that is, after the whiteness disappears. It ends at the end of canonical night, that is, with the whiteness of fajri-sâdiq (true dawn) according to Hanafî Madhhab. The disappearing of redness takes place when the upper edge of the Sun descends to an altitude of 17o below the superficial horizon. After that, the whiteness disappears when it descends to an altitude of 19o. According to some scholars in the Shâfi’î Madhhab, the latest (âkhir) time for night prayer is until canonical midnight. According to them, it is not permissible to postpone the performance of night prayer beyond canonical midnight. And it is makrûh in the Hanafî Madhhab. In the Mâlikî Madhhab, although it is sahîh (acceptable) to perform it until the end of canonical night, it is sinful to postpone and perform it after the initial one-third of the night. He who could not perform the early afternoon and the evening prayers of a certain day in the times prescribed by the Two Imâms must not postpone them to qadâ but must perform them according to al-Imâm-al-a’zam’s prescription; in that case, he must not perform the late afternoon and the night prayers of that day before the times prescribed for these prayers by al-Imâm-al-a’zam. A prayer is accepted as to have been performed in time if the initial takbîr is said before the end of the prescribed time in Hanafî, and if one rak’a is completed in Mâlikî and Shâfi’î. In his book A. Ziyâ Bey notes in his book’Ilm-i hey’et:.
“As one approaches the poles, the beginnings of the times for morning and night prayers, i.e. the times morning and evening twilight, become farther apart from the times of sunrise and sunset, respectively. Prayer times of a location vary depending on its distance from the equator, i.e., its degree of latitude, ö, as well as on the declination, S, of the Sun, i.e., on months and days.” [At locations where latitude is greater than the complement of declination, days and nights do not take place. During the times when the sum of latitude and declination is 90o-19o = 71o or greater, that is, 90o-ö ≤ S +19o or ö+ S ≥ 71o, for example, during the summer months when the Sun’s declination is greater than 5o, fajr (dawn, morning twilight) begins before the shafaq (evening dusk, evening twilight) disappears. So, for instance, in Paris where the latitude is 48o50', the times of night and morning prayers do not start during 12 to 30 June. In the Hanafî Madhhab, the time is the reason (sabab) for performing prayer. If the reason is not present, the prayer does not become fard. Therefore, these two prayers (salâts) do not become fard at such places. However, according to some scholars, it is fard to perform these two salâts at their times in nearby countries or places. [During the periods of time (12 to 30 June) when the times of these two prayers of namâz do not virtually begin, it is better to (try and find the times that these two prayers were performed on the last day of the period during which their prescribed times virtually began and to) perform them at the same times].
The time of Duhâ (forenoon) begins when one-fourth of nehâr-i-shar’î, i.e., the first quarter of the canonically prescribed duration of day-time for fasting, is completed.
Half of the nehâr-i-shar’î is called the time of Dahwa-i-kubrâ. In adhânî time (reckoned from sunset) dahwa-i-kubrâ=Fajr+(24-Fajr)÷2=Fajr+12-Fajr÷2=12+Fajr÷2. Hence, half the time of Fajr gives the time of Dahwa-i-kubrâ reckoned from 12 in the morning. (For example), in Istanbul on the 13th of August, the time of dawn in standard time is 3 hours 9 minutes, the standard time of sunset is 19 hours 13 minutes, and therefore, the daytime is 16 hours 4 minutes and the standard time of Dahwa-i-kubrâ is 8:02+3:09=11 hours 11 minutes.
In other
K = The point at which the azimuthal plane through the Sun intersects the line of apparent horizon.
MS = The plane of superficial horizon tangent to the Globe at point K, perpendicular to the plumb-line at K.
HK = The altitude of point K on the line of apparent horizon with reference to the direction of the Sun, MZ. This is the altitude of the Sun with respect to the line of apparent horizon. This altitude is equal to the altitude ZS of the Sun with respect to the superficial horizon.
ZS = The arc of azimuthal circle giving the altitude of the Sun with reference to the superficial horizon. This angle is equal to the angle subtended by the arc HK.
D=C=Ç=Angle of dip of horizon.
M = A high place of the location.
O = A point on the straight line of intersection of true and superficial horizons.
1 = The plane of true horizon 2.
G = The Sun as seen from the Earth.
GA = The true altitude of the Sun.
B = The lowest place of the location words, it is equ