Explaining the error of the calendar and the newspaper in determining the times for the entry of prayer.
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The Shaykh : The Shari'ah knows them.
The student: No.
The Shaykh : And what did you rely on when you denied the adhan?
The student: I denied that the calendar or the time in the newspaper...
The Shaykh : And is the newspaper a jurist?
The student: No.
The Shaykh : Well, how did you rely on someone who is not a jurist?
The student: This means...
The Shaykh : Take a lesson now on the prayer times, a lesson.
The student: On the prayer times.
Another student: Where is Abu Islam?
The Shaykh : Let us start with our time now.
The student: Yes.
The Shaykh : The time for 'Isha' begins with the end of the time for Maghrib, not there; you want to go out, you want to go out at sunset.
The student: I go out at the red twilight.
Another student: Where is the red twilight? Do you see it here or there?
The Shaykh : The important thing is that the time for 'Isha' enters with the end of the time for Maghrib. When does the time for Maghrib end? With the disappearance of the red twilight.
There is a school of thought that says it is with the disappearance of the black twilight, but what is established in the Sunnah is the disappearance of the red twilight. We have observed for many years, and we listen to the adhan that follows non-juristic rulings and the calendar and the timetable, and from on high from an elevated place because my house is on a mountain, and I see the rising of the sun and the setting of the sun, and I see the red twilight when it begins to spread with the setting of the sun, and it spreads and spreads, then it begins to diminish, diminish, until it disappears. So with the setting of the red twilight, the time for Maghrib has ended and the time for 'Isha' has entered. What we have observed for many years in this country and in other countries, which we do not concern ourselves with mentioning now, is that they call the adhan for 'Isha' here half an hour after the setting of the red twilight, exactly half an hour.
The student: Even we have a shaykh.
The Shaykh : After 'Isha' comes the time for Fajr, and this time is more critical regarding the performance of the Fajr prayer. They call the adhan before the prayer, excuse me, before the entry of the true dawn, by half an hour or twenty-five minutes. And I am in my house hearing the iqamah with the rising of the true dawn, the iqamah, and they called the adhan at least twenty-five minutes before. All of this is contrary to the Shari'ah timing. Then we come to Dhuhr; they call the adhan for Dhuhr at the time of dislike and the time of prohibition of prayer when the sun is in the middle of the sky. After a quarter of an hour or a little more, the time for Dhuhr enters. The time for 'Asr, they call the adhan exactly at the time of 'Asr, they call the adhan exactly at the time of 'Asr, they call the adhan exactly at the time of 'Asr. And the time for Maghrib, they call the adhan before, excuse me, after the setting of the sun by eight minutes, eight minutes. Four times are not Shari'ah-compliant; only the time for 'Asr is Shari'ah-compliant. And we have seen with our own eyes in some areas the adhan for Maghrib with the loudspeaker, and the sun, when it sets, is still up, on the contrary completely. Why? Because here there are mountains, here valleys, and different plains. And the adhan, as you hear it, what is the name of this adhan that they broadcast? "Allahu Akbar." How can the adhan here be like there, up high? They are not equal, for example, absolutely not. Therefore, we have known by experience that the adhan for 'Isha' here is delayed by exactly half an hour. So our adhan was after the entry of the time for 'Isha' by a time, because there is no red twilight at all; the red twilight has set. Let us stand up now and pray.
The questioner : Excuse me, scholars.
The Shaykh : And we ask your permission to leave immediately after the 'Isha' prayer, if Allah wills.
The questioner : Oh Shaykh, excuse me, regarding this topic, since it is very important in religion and Islam, as scholars, why don't you sit together, for example, and explain to each other this speech? This would make everything known, meaning, for example, you sit with such-and-such minister or with such-and-such shaykh, with such-and-such.
The student: Turn off the recorder.
The student: No.
The Shaykh : And what did you rely on when you denied the adhan?
The student: I denied that the calendar or the time in the newspaper...
The Shaykh : And is the newspaper a jurist?
The student: No.
The Shaykh : Well, how did you rely on someone who is not a jurist?
The student: This means...
The Shaykh : Take a lesson now on the prayer times, a lesson.
The student: On the prayer times.
Another student: Where is Abu Islam?
The Shaykh : Let us start with our time now.
The student: Yes.
The Shaykh : The time for 'Isha' begins with the end of the time for Maghrib, not there; you want to go out, you want to go out at sunset.
The student: I go out at the red twilight.
Another student: Where is the red twilight? Do you see it here or there?
The Shaykh : The important thing is that the time for 'Isha' enters with the end of the time for Maghrib. When does the time for Maghrib end? With the disappearance of the red twilight.
There is a school of thought that says it is with the disappearance of the black twilight, but what is established in the Sunnah is the disappearance of the red twilight. We have observed for many years, and we listen to the adhan that follows non-juristic rulings and the calendar and the timetable, and from on high from an elevated place because my house is on a mountain, and I see the rising of the sun and the setting of the sun, and I see the red twilight when it begins to spread with the setting of the sun, and it spreads and spreads, then it begins to diminish, diminish, until it disappears. So with the setting of the red twilight, the time for Maghrib has ended and the time for 'Isha' has entered. What we have observed for many years in this country and in other countries, which we do not concern ourselves with mentioning now, is that they call the adhan for 'Isha' here half an hour after the setting of the red twilight, exactly half an hour.
The student: Even we have a shaykh.
The Shaykh : After 'Isha' comes the time for Fajr, and this time is more critical regarding the performance of the Fajr prayer. They call the adhan before the prayer, excuse me, before the entry of the true dawn, by half an hour or twenty-five minutes. And I am in my house hearing the iqamah with the rising of the true dawn, the iqamah, and they called the adhan at least twenty-five minutes before. All of this is contrary to the Shari'ah timing. Then we come to Dhuhr; they call the adhan for Dhuhr at the time of dislike and the time of prohibition of prayer when the sun is in the middle of the sky. After a quarter of an hour or a little more, the time for Dhuhr enters. The time for 'Asr, they call the adhan exactly at the time of 'Asr, they call the adhan exactly at the time of 'Asr, they call the adhan exactly at the time of 'Asr. And the time for Maghrib, they call the adhan before, excuse me, after the setting of the sun by eight minutes, eight minutes. Four times are not Shari'ah-compliant; only the time for 'Asr is Shari'ah-compliant. And we have seen with our own eyes in some areas the adhan for Maghrib with the loudspeaker, and the sun, when it sets, is still up, on the contrary completely. Why? Because here there are mountains, here valleys, and different plains. And the adhan, as you hear it, what is the name of this adhan that they broadcast? "Allahu Akbar." How can the adhan here be like there, up high? They are not equal, for example, absolutely not. Therefore, we have known by experience that the adhan for 'Isha' here is delayed by exactly half an hour. So our adhan was after the entry of the time for 'Isha' by a time, because there is no red twilight at all; the red twilight has set. Let us stand up now and pray.
The questioner : Excuse me, scholars.
The Shaykh : And we ask your permission to leave immediately after the 'Isha' prayer, if Allah wills.
The questioner : Oh Shaykh, excuse me, regarding this topic, since it is very important in religion and Islam, as scholars, why don't you sit together, for example, and explain to each other this speech? This would make everything known, meaning, for example, you sit with such-and-such minister or with such-and-such shaykh, with such-and-such.
The student: Turn off the recorder.