Is There a Basis to Use Estimation (Taqdir) for Prayer Times Due to Hardship?

Answered by Mawlana Ilyas Patel

Question

Some mosques/fiqh councils in Europe use calendars that use estimation (taqdir) times for Isha and Fajr even though the times appear/can be determined. They begin the Isha prayer circa 90 minutes after Maghrib begins. They say that they use taqdir times because of hardship since people would only have like 1-2 hours to pray Isha and Fajr would begin so early, and people would have a hard time praying and fasting. Also, mosques would most likely be empty.

Is this a valid reason to use taqdir times even though the times can be determined? Does it have a basis in fiqh? What happens to the laymen (awam) without knowledge that pray using this calendar, are their prayers correct? If not, should they repeat past prayers? Should one approach the imam about this topic?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

I pray you are in good faith and health. Thank you for your question.

The simplest approach is to follow a local mosque, pray and fast according to its timetable in your home country. You should try to stick to one method and way unless you want to change to another due to a deeper understanding of the issue. Treat it as you would treat any other position upon which the ulama have differed: practice one unless there is an undue difficulty, in which case you should consult a reliable local scholar.

Taqdir (Estimation) Times

There is a basis for using estimation (taqdir). The Fuqaha have mentioned different methods in calculating the times for Fajr and Isha prayer at extreme latitudes. In those areas that are above 48 latitudes, on certain days of the summer, Maghrib time directly goes into Fajr time. There is no time for the Isha prayer.

There are four methods for estimating the ending time of Isha and the beginning time of Fajr:

1) Aqrab al-Ayyam: On certain days when Isha time fails to appear, the time will be set according to the last day when dawn actually did rise. For example, on the final day, when dawn set, it was 1:08 a.m. So, throughout the period when there is no apparent beginning time for Fajr, we will set the time at 1:08 a.m. This is known as “Aqrab al-Ayyam.”

2) Nisf al-Layl: The time between sunset and sunrise is divided into two parts. The first half is considered night, and the second morning, meaning the time for Isha will end, and the time for Fajr will commence when the first half ends. This is known as “Nisf al-Layl.”

3) Aqrab al-Bilad. This method is by looking at the nearest place where the time for Isha does appear, and the time is set according to their time. This is known as “Aqrab al-Bilad.”

4) Sub al-Lail: The last method divides the time between sunset and sunrise into seven parts. The first six parts are considered the night in which you may perform the isha prayer, and the final part is considered to be the commencement for dawn, the Fajr prayer. [Nawawi, al-Mujmu‘; Ibn ‘Abidin, Radd al-Muhtar]

I would like you to go through the valuable answers and links below. You will receive guidance and direction, in sha’ Allah.

Related:

• What are the times for each prayer that a prayer is valid?
• Prayer Reader: The Ultimate Guide To Prayer in Islam
• What Are the Alternative Methods to Isha Time in High Latitudes When Isha Prayer Does Not Come In?

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I pray this helps with your question.
Wassalam,
[Mawlana] Ilyas Patel
Checked and Approved by Shaykh Faraz Rabbani

Mawlana Ilyas Patel is a traditionally trained scholar who has studied in the UK, India, Pakistan, Syria, Jordan, and Turkey. He started his early education in the UK. He went on to complete the hifz of the Quran in India, then enrolled in an Islamic seminary in the UK, where he studied the secular and ‘Aalimiyya sciences. He then traveled to Karachi, Pakistan. He has been an Imam in Rep of Ireland for several years. He has taught hifz of the Quran, Tajwid, Fiqh, and many other Islamic sciences to children and adults onsite and online extensively in the UK and Ireland. He taught at a local Islamic seminary for 12 years in the UK, where he was a librarian and a teacher of Islamic sciences. He currently resides in the UK with his wife. His interest is a love of books and gardening.