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Scholarly Consensus: Faj’r in UK begins at 18 degrees



The time for Salatul-Faj'r and fasting in Islam begins with true dawn..


Scholarly Consensus: Faj’r in UK begins at 18 degrees:

Based on the work and research of Shaykh (Mufti) Sajid Patel (HA)

To produce a timetable for your city click and follow these instructions.


Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on PrayerTimes in London:

In the scans (pages 237, 238 & 239) Shaykh (RA)  in the last book of his life Bawadirun-Nawadir published roughly 2 weeks before his passing away confirms the facts in the question in his response as follows:

    1 Adoption of 18 degrees for Fajar & Esha

    2 From 22nd of May to 21st of July is perpetual twilight:


iThe Ulamah who claim that Esha is not Fardh during this time are upon error




Darul-uloom Karachi Fatwa (1493/48-December 2012)

In the name of Allah the beneficent ever-merciful

(This is a translation of Urdu Question & Answer above)

Janab Mufti Saheb

Assalamualaikum Wa Rahmatullahi Wa Barakatuh

In the moment the times of Subh Sadiq in London have become a difficult issue. Before there were two Eids in one house; now we are observing two different suhoor times in one house. One person is performing his Fajr Salah whilst the other brother is eating his suhoor. (pre-fast meal).

The reality is that from the 22nd May till the 21st of July there is no night. ( night in Shariah terms). Meaning that the sun does not go 18 degrees below the horizon. We got away with Tahajjud, as it was optional. But fast are obligatory and caution is most necessary. At the moment we have two timetables:

1 One is the Aqrab ul Ayyam (nearest day), meaning, the last time Subh Sadiq occurred which was on the 22nd May, is continued for two months. The time was 1:17 AM.

2 The second timetable is the one in which for the sake of ease 3:15AM has been fixed. (The Hizb ul Ulama timetable subh sadiq time)


There are many people that say that lets keep subh sadiq according to the one seventh method. That would be about one hour three minutes before sunrise. The problem here is that it becomes too bright. If on the above mentioned issue Mufti Taqi Uthmani has issued a fatwa in the past can you please send it to me, or can you issue a new fatwa which we could implement with ease and our fast would not be ruined or spoilt. This year has passed, atleast in the following year we could act upon it in unison.

Yours Obedient
Asif Khan

( Darul Ifta Darul Uloom Karach, fatwa Number 1493/48)

In the name of Allah the beneficent ever-merciful


London is located at a position where it experiences abnormal conditions. In summer time there are days in which the sun does not go 18 degrees below the horizon. If Ramadhan occurs in these days then the ending of Suhoor time will be calculated, and there are three methods for this calculation as mentioned below:


1 Aqrabul Ayyam (nearest day): Meaning the last day Subh Sadiq occured when the sun went 18 degrees below the horizon, use that time for all the days that the Subh Sadiq does not occur. As mentioned (in the timetable submitted) 1:17 AM.


2 Aqrabul Bilaad ( nearest city): Use the Subh Sadiq times of that place nearest to you, where conditions are normal. Whatever time the sun went 18 degrees below the horizon at that place, use that time at those locations where conditions are abnormal. The countries that are located on 48.5 degrees latitude are those countries where the conditions are normal. The times of Subh Sadiq and Isha of these countries can be made a standard for countries which experience abnormal conditions. The time of Subh Sadiq which is when the sun goes 18 degrees below the horizon in the countries located on 48.5 degrees latitude is 2:36 AM. The Suhoor could be ended on this time in London.


3 Nisf ul Lail (half of night): In this method the whole night (meaning the time between sunset and sunrise) will be divided into two parts. The first part is for Maghrib and Isha ( further divide this part into two, one part for Maghrib whilst the other part is for Isha) and the second part is for Fajr. Hence as soon as the second part starts the time of suhoor will end.


Practically Aqrabul Ayyam (nearest day) and Nisf ul Lail (half of night) will work out near enough the same.

There will be no major difference.

One may act upon any three of these methods.

Apart from this, those that give an opinion of the one seventh method, this method is not for countries located at a position where they experience abnormal conditions. This method was devised by Hadhrat
Thanvi RA for some locations in India. Which always experiences normal conditions. This method is correct there. Not at places which experience abnormal conditions, so do not act upon this method.

Attached with the question is a timetable of Balham Masjid ( based on 18 degrees) this is in accordance with Aqrabul Ayyam (nearest day). The other times on this table are also correct. Whereas the timetable published by 'AL MUNTADA AL ISLAMI TRUST' (Subh Sadiq times supplied by HIZB UL ULAMA UK) is NOT CORRECT. The times of Subh Sadiq is NOT CORRECT in it. Neither is the time of sunrise correct. Hence DO NOT ACT UPON THIS TIMETABLE.

And Allah knows best
(Mufti) Sayed Hussain Ahmad
Darul Ifta, Jamia Darul Uloom Karachi
24th of Muharram 1434 hijri
9th December 2012
The answer is correct
(Mufti) Mahmood Ashraf
27/01/1434 AH

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Download original Urdu Fatwa



Deliberations & Verdict of Deobandi Ulamah in UK

Initial decision:

On 16th of Sh'aban 1403 corresponding to 29th May 1983, a meeting was held in Jam'i Masjid, Howard St, Bradford, in the presence of Hadhrat Mufti Mahmood Sahib RA, in that meeting approximately 70 Scholars and over 100 representatives from various Islamic Organisation were present. After spending some considerable time deliberating on the issue of Subh Sadiq, no conclusion was reached, upon which Hadhrat Mufti Mahamood Sahib RA, personally wrote:

"it's difficult to give preference as everyone has a valid opinion, any method one adopts will be permitted as long as it complies with Quran & Sunnah and his heart testifies to this".


After writing the above, Scholars, Moulana Yakub Qasmi, Mufti Shabbir and Mufti Maqbool were instructed to sit together and decide and thus they decided,

"the correct time for Subh Sadiq is 18 degrees, 12 degrees (Nautical Twilight) is incorrect and also decided that during the days of persisting twilight, adopt Aqrab-ul-Ayyam from the four methods",

upon which all the participants, 70 Scholars and over 100 members of Islamic Organisation unanimously agreed without any disagreement and this agreement was then signed by Hadhrat Mufti Mahmood Sahib RA, Mufti Shabbir Sahib DB, Moulana Yakub Qasmi DB, Mufti Maqbool and Moulana Abdul Rasid Rabbani DB.

Hadhrat Mufti Mahmood Sahib RA's confirmation of revokation of his earlier decision:

On 23rd Sh'aban 1403, Hadhrat Mufti Mahmood RA, in another gathering recalled back his earlier hand written statement which read; "it's difficult to give preference as everyone has a valid opinion, any method one adopts will be permitted as long as it complies with Quran & Sunnah and his heart testifies to this", and revoked it and again advised one and all to adopt the following unanimous decision agreed by over 70 Scholars and over 100 Islamic Organisations which was;

"the correct time for Subh Sadiq is 18 degrees, 12 degrees (Nautical Twilight) is incorrect and during the days of persisting twilight to adopt Aqrab-ul-Ayyam from the four methods" .

Original (urdu) handwritten confirmations of the consensus:

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Shaykh (Maulana) Miftahi (HA) of Hizbu-ul-Ulamah and his confusion:

For Moulana Miftaahi (HA) to write in one of his previous and present article that the unanimous decision made by the Scholars of UK, in the presence of Hadhrat Mufti Mahmood Sahib RA, to adopt 18 degrees was revoked byHazrat Mufti Mahmood RA, is outrageous and slanderous to say the least.

Below are the comments of Ml Miftaahi of Hizbu-ul-Ulama which can be found on pg6 of his article "Why our fasting times are not wrong"

"Hazrat Mufti Mahmudul Hasan Gangohi RA- One of our greatest Muftis' and buzrug of the century ruled about differences of opinion in timetables many years go. The declaration by Hazrat Gangohi RA in 1983 at Jame Masjid, Howard Street, Bradford, circulated by the critics, suggesting an agreement on adopting 18 degrees, it will be remembered, was revoked by Hazrat and Hazrat issued another Fatwa at the same time, which Molana Qasmi has used in his book ruling that any method one adopts will be permitted. This is also evidenced by a pamphlet published at the time by Jamiatul Ulama Britain and by Hazrat Maulana Ismail Manubari sahib personally the Muhtamim of Darul Uloom Bharuch".

It should be noted here that Ml Miftaahi has a habit of revoking Fatawas which he cannot understand or which are against his wishes. May Allah T'alaa guide him and improve his understanding. (In recent past a genuine valid Fatawa from pg 426, vol 4 of Ahsanul-Fatawa was also revoked by Ml Miftahi due to his poor understanding).

2012: Reconfirmation of the consensus by four (4) Ulamah who particpiated in the original meeting

Shaykh (Mufti) Sajid Patel discussed the matter with four (4) of the following Ulamah and they all testified to the consensus of 1983, the names of these Ulamah are as follows and the recorded converstion (of their confirmation) in Urdu is presented below:


1 Moulana Abdur Rashid Rabbaani (Secretary of Jamiatul Ulamaa),


2 Mufti Yusuf Sacha DB,


3 Moulana Yakub Qasmi DB


4 Mufti Shabbir Sahib DB


Request to Shaykh (Maulana) Miftahi (HA) of Hizbu-ul-Ulamah:

It is hoped that Shaykh (HA) will realise his error in recollection and retract his claim which is causing confusion amongst British Muslims and putting their acts of worship in jeorpardy.



Shaykh (Mufti) Ebrahim Desai (HA): Faj’r & Isha timings & degrees

Q: We are a small community of pakstani origin living in Vancouver, . Our question is regarding Isha Salat time according to Fiqh Hanafi. We use to pray Isha salat late in the night during summer time for years. All of a sudden the local BCMA changed the timetable and pretty much fixed it around 90 minutes from magrib. When we did some inquiries from the local ulama/mufti sahaib, they didnt have any valid explanation and they didn't object to new timing. When we called back home we found out that our timings were suppose to be calculated around 18 degrees. The new timings are not even close, they are not done with 15 degrees in mind. Nobody knows what it is. Please advise us what to do in this circumstances. We are still reading salat according to old timings and everyone else have problem with us. The timeable we downloaded form Islamic finder differnt from Islamic City's timings but Islamic City and both of em follow 18 degrees. Are we supposed to follow Mufti Shafi Usmani's fatwa (DalrlUloomKarachi) of 18 Degrees or 15 Degree (Which we don't have any fatwa) and also where should we get the correct timings. We cant observe Shafaq Ahmar or Shafaq Abiyyaz on our own. Please help us in this matter. We want this answered by Mufti Ibrahim Sahab because he had traveled our area and people would only listen to his fatwa. It would be highly appreciated if you guyz could answer this within few days because lots of ppl loosing their salat.

A: In the name of Allah, Most Gracious, Most Merciful

Assalaamu 'alaykum waRahmatullahi Wabarakatoh

We appreciate you contacting our institute to resolve the issue which you have stated. Since this issue is regarding Canada, the ideal thing would be to contact the Ulama of Canada and follow their opinion. However, we will state our research before you.

Differences regarding the commencing time of Isha Salah

1 Isha time sets in with the disappearing of al-Shafaq al-Abyadh (whiteness in the sky). This is the view adopted by Imam Abu Hanifa (ra).


2 Isha times sets in with the disappearing of al-Shafaq al-Ahmar (redness in the sky). This is the view adopted by Sahibain (the two students of Imam Abu Hanifa (ra); Imam Abu Yusuf (ra) and Imam Muhammad (ra)), Imam al-Shaf'ee (ra), Imam Malik (ra) and Imam Ahmed (ra). This is also one narration of Imam Abu Hanifa (ra).

(Badai al-Sanai 1:320 Dar al-Kitab)

The difference between the two Shafaqs.

The difference between al-Shafaq al-Abyadh and al-Shafaq al-Ahmar is of 3 degrees.

(Rad al_Muhtar 1:361 H.M. Saeed Company)

Fatawa pertaining to the commencing of Isha time.

Amongst our Ulama there have been two views regarding the commencing time for Isha Salah.


1 Mufti Muhammed Shaf'ee (ra), Maulana Yusuf Benori (ra), and majority of the Ulema of the Indian Subcontinent are of the view that al-Shafaq al-Ahmar disappears when the sun is 15 degrees below the horizon and al-Shafaq al-Abyadh disappears when the sun is 18 degrees below the horizon. They have conducted months of research checking the times to when the two Shafaqs disappear. After their research they came to following conclusion.


2 Mufti Rasheed Ahmed Ludhyanwi (ra) concluded that al-Shafaq al-Ahmar disappears on the sun being 12 degrees below the horizon and al-Shafaq al-Abyadh disappears on the sun being 15 degrees below the horizon. He has also done an extended research which can be found in Ahsan Al-Fatwa v. 2 p. 157. (Mufti Shaf'ee (ra) and Maulana Yusuf (ra) were also of this view but after continuing their research they retracted from this view.)

Since most of the Ulama take Mufti Shaf'ee's (ra) view and accept his fatwa, it will be cautious for the people in your community to also adopt this fatwa.

As stated before that there are differences of opinion between Imam Abu Hanifa (ra) and his two students Imam Abu Yusuf (ra) and Imam Muhammad (ra) regarding the commencing time for Isha Salah and the disappearing of the redness or the whiteness in the sky.

Many jurists have stated that the view of Imam Abu Yusuf (ra) and Imam Muhammed (ra) is the view upon which Fatwa is given. From amongst them are:

a Allamah Siraj al-Deen Ibn Nujaim in al-Nahr al-Fa'iq

b Mulla Ali Qari in Fath Baab al-'Inayah


c Allamah Qahastani in Jam'e al-Rumooz


d Alamah Shurabulali in Mara'iq al-Falah


e Mulla Khusar in Durrar al-Ahkam


Many Jurists have refuted this and have stated that the fatwa is on Imam Abu Hanifa (ra) view. From amongst them are:


a Allamah Ibn Humam in Fath al-Qadir


b Allamah Qasim ibn al-Qutlubuga in al-Tasheeh wa al-Tarjeeh ala Muktasar al-Qudoori


c Allamah Zain al-Deen Ibn Nujaim in al-Barh al-Ra'iq


d Allamah Fakr al-Deen al-Zaila'ee in Tabyeen al-Haqa'iq


e Allamah Tahtawi in his Hashiya on Dar al-Muktar as well as in his Hashiya on Mara'iq al-Falah


To practice on the view of Imam Abu Hanifa (ra) is safer since everyone unanimously agree upon the permissibility of Isha after the whiteness in the sky has disappeared. Also according to the principle of Fiqh, in normal circumstances fatwa should be giving on Imam Abu Hanifa's view (see Hashiya of Tahtawi on Dar al-Muktar).

However, in some parts of North America, the whiteness in the sky remains till late in the night, e.g. around 11 o' clock in the summer days. It becomes very difficult for normal working people to stay up so late for Isha and then wake up early for Fajr and work. For these reason it will be permissible to act upon the view of Imam Abu Yusuf and Imam Muhammad (the sun being 15 degrees below the horizon).

But this should only be done in the days of summer. In winter there is no real difficultly. Isha should be read on its normal 18 degree time as is the view of Imam Abu Hanafi.

(Fatawa Uthmani of Mufti Taqi Utamani v. 1 p. 390)
(Nawadir al-Faqh of Mufti Rafi Uthmani v.1 p. 218)

And Allah knows best


Ml. Ehzaz Ajmeri,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah Addendum:

Since this Fatwa two important clarifications have been issued by Ulamah of Pakistan and they are as follows:

Shaykh (Mufti) Taqi Usmani (HA) & Darul-uloom Karachi:

Dear Molana Hanif Sahab

Assalamu alaikum

Thanks very much for your email.

There are some fundamental misunderstandings that have been narrated in the referenced article. The viewpoint of the scholars of Darul Uloom Karachi since the time of my honourable father, Hazrat Maulana Mufti Muhammad Shafee' Sahab (rh) has been that Subh Saadiq commences when the sun reaches 18 degrees below the horizon, implying that Sehri ends at this time and it is totally impermissible to eat even a morsel after this time for one who is fasting. Similarly, it also implies that the time of Fajr Salah commences at this time, meaning that any person who performs his Fajr Salah at this time will not be required to repeat his Salah as it was performed validly in its time.

Keeping this in mind, the practice in Ramadhan in Darul Uloom Karachi is that Suhoor ends at 18 degrees whilst the Adhan of Fajr is called out at after the sun reaches 15 degrees below the horizon. This is done on the basis of Ihteyaat so as to enable practice on both the views of 18 and 15 degrees.

This is in the same context as appears in numerous occasions in the classical texts of Fiqh, wherein a jurist regards practicing on a view which takes into consideration and reconciles between differing views, as better (and not as necessary) to practice upon even though it may be permissible according to that jurist to practice on the differing opinion. I hope this has clarified the misunderstanding.


Muhammad Taqi Usmani

Shaykh (Mufti) Sultan Alam (HA) & Jamia-tur-Rasheed Karachi:

Jamia-tur-Rasheed and Darul-uloom korangi, Karachi, both institutes recommend that it is better to stop Suhoor at the time of 18 degrees and Make Azan and Fajr Prayer according to 15 degrees time." Following emailing may be useful.

رمضان المبارک کی آمد کے ساتھ ہی کثرت سے یہ سوال پوچھا جاتا ہے کہ فجر کا وقت کیا ہے؟ مختصر جواب درج ِ ذیل ہے اور خاطرخواہ تفصیل منسلک مکاتبت میں ہے:

''جامعۃ الرشید اور دارالعلوم کورنگی کراچی، دونوں ادارے بالاتفاق فجر کے وقت کے بارے میں یہ مشورہ دیتے ہیں کہ بہتر یہ ہے کہ سحری 18 درجہ کے وقت کے مطابق بند کردی جائے اور فجر کی اذان و نماز 15 درجہ کے وقت کے مطابق پڑھی جائیں۔ واللہ اعلم بالصواب''.



Shaykh (Dr) Haitham Al-Haddad (HA): Imams and Masjid committees must inform their congregations of the 18 degrees prayer timing

All praise be to Allah and may the peace and blessings be upon the Prophet Muhammad.

The ongoing debate concerning the correct time to start fasting requires us to deal with the matter both sensibly and practically. There are a number of issues that must be addressed, and for the scope and purpose of this Fatwa I would like to focus on how Mosque imams and committees should deal with the differing opinions on when to start the fast.

Using the 18-degree calculation is not one of Ijtihad in which imams and committees can decide to choose one opinion over the other.

Primarily, this is because the 18-degree start time –which gives an earlier time for the onset of fajr - is an opinion that is supported by the vast majority of scholars across the world, both near the equator and towards the north of the world throughout history, from the early days of Islam right up to today. They have all advocated the 18-degrees timing to be an accurate reflection of the reality of Fajr start times. For timetable click here.

The conflicting position, which corresponds to a later fast starting time, has only been presented recently by a small number of groups and lone individuals.

The conflicting opinion of starting the fast at a later time (including adoption of 12 degrees or the Hizbul Ulama UK timetable) actually has no basis except for alleged sightings with the naked eye (mushahadah) that coincidently have been negated by other sightings around the world and throughout history. To elaborate slightly, fajr start timings have been examined and determined over hundreds of years to our current time. There have been many mushahadas (naked eye sightings) throughout the globe, including the UK, at varying times throughout the year and history. They have all independently confirmed that the correct start time for Fajr (Subh Saadiq) is seen (mushahadah) when the sun is 18-degrees below the horizon.

If Imams or committees still believe that the second opinion (later Fajr start time) is correct then it is obligatory for them to at least inform those under their influence of the 18-degree timetable thus allowing them the choice to investigate the matter further.

So I urge our respected imams and committees to do just that and furthermore to provide the congregation with the 18-degree timetable either by print or online sources (. I understand there are difficult implications in following this fatwa but we should not get frustrated and emotional about the hardships put on us by Allah. Indeed it is a test for us all and through the efforts of us all we hope to fulfil our duty to the wider Muslim community in the fairest way possible.

Personal worship vs. Communal matters

Although fasts have already begun and some may view it as too late, the responsibility lies on those in authority to act in the manner instructed and remove the blame on themselves. Committees and imams can either choose to explain and educate the congregation in the coming days on the 18-degree timetable or simply make the worshippers aware of a second (earlier) timetable and advise them to investigate and make a more informed decision and not merely follow the masjid blindly. Simply relying on the decision of the imam in this matter does not remove the burden on the individual. To believe that this issue can be left with the masjid to decide is a very dangerous and incorrect approach to have. Muslims must exercise some more care and concern to the matters relating to their worship, even if they consider themselves laymen. Lay people are also addressed by the following Qur'anic guideline:

"[4:59 O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result".

If this is not done then imams and committees run the risk of enforcing their opinion (on a non-ijtihadi matter) upon the congregation which is not permissible in matters related to an individual's 'ibadah. Scholars have confirmed that a person in a position of authority can decide issues for his subjects on matters of Ijtihad that are related to the publics' interest. However, none of the scholars have stated that such people of authority can decide on matters related to the personal worship of their subjects (whether matters of ijtihad or not). Each Individual is obliged and has also the right to act upon what they believe is the correct view and thus knowledge of other opinions that might correct his or her personal worship must not be withheld. This matter is directly related to personal worship and not one of public interest. No individual should be compelled to act upon the ijtihad of the imam or committee concerning personal worship.

For example the Ruler or Imam cannot command people to raise their hands in prayer nor to believe wiping over cotton socks nullifies the wudhu. Similarly, no one can dictate when others should start fasting. What the Ruler or Imam may do is decide on matters related to the public interest such as the time for the congregational prayer. So there is a difference between the matter of the start of the fast and that of praying together in congregation. The first is an individual's responsibility whereas the second is that of the masjid's.

Some people claim that presenting more than one opinion to the masses might only serve to confuse them. This may be true to some extent, but then it is upon the Imam to adopt the safest opinion in the first place, i.e. 18-degrees timetable. If, for whatever reason, that is not possible then he must at least inform his subjects of the opinion that has been adopted and endorsed by the majority of scholars – this being the 18 degrees timing. This principle was explained by the great scholar al-Qarafi in his famous book al-Furuq [under the chapter, '224: The Difference between the Principle of Fatwa and the principle of Judicial Judgement.' Ibn Taymiyyah also elaborated on this point thoroughly.].

I also understand that because fasts have now started people may feel reluctant to change their time to begin fasting, claiming that it is too late now or other reasons alike. But this is the wrong attitude to take on this matter. All the Muslims in the UK should now realise that this is a recurring issue with every Ramadan that we anticipate. It has become normal now and much discourse, both written and multimedia, is available for Muslims to educate themselves and research before the onset of Ramadan so that they are clear on all matters relating to their fast. But we find again that ignorance and laziness to conduct any form of research are the main reasons for why Muslims are left confused and negligent. In any case if this is the situation a Muslim has found himself in then I advise him either to read around the topic now from articles on this site and material from the opposing view so he may make an informed decision, or take the safer 18 degree option which translates into an the earlier of the two available times to fast this year.

And finally I advise people to ask their Imams and committees following the later time to start fasting, whether there is another opinion related to an earlier start time of fasting and to ensure they are aware of the essential responsibility upon them as stated in this fatwa, including informing the congregation of the earlier fasting start time.

I ask Allah to give us fiqh in His deen, to protect us from disunity and to unite our hearts.

ISNA revokes earlier decision of 15 degrees for Faj'r and adopts 17.5 degrees

Many prayer calculation programs still offer 15 degrees for Faj'r & Esha as recommended by ISNA, however we must point out that ISNA have changed their position to 17.5 (which is close to 18 degrees) and there is no worldwide Islamic body or organisation which now supports 15 degrees (or earlier) for Faj'r.

Below is an email we received in ICOP from Dr. Zulfiqar Ali Shah, the Executive Director of the North American Fiqh Council of ISNA. It shows that starting from September 2011 ISNA has adopted new angles for Fajer and Isha, which are 17.5 for Fajer and 15 for Isha.

-------- Original Message --------
Subject: Timings
Date: Sun, 29 Jul 2012 15:07:07 -0400 (EDT)
From: Dr. Zulfiqar Ali Shah
To: Engineer Mohammad Odeh (ICOP)

Assalamo alaykum wrwb Akhee al-Habib,

Below is the agreed upon statement.

Fiqh Council of North America Position for Fajr & Isha'

In the FCNA meeting of September 25, 2011 the following position for Fajr & Isha' was agreed upon:

For North America Use functions of latitude and seasons for Fajr, and Isha' as determined by A computer user can go to the following web site to obtain full year prayer times from

For most areas in USA this will result Fajr around sun being 17.5° below horizon, and Isha around 15°. The time difference between 17.5° and 15° is about 12 minutes. Fajr will be 12 minutes earlier than calculated for 15°. It is suggested that if one wants to calculate Fajr & Isha based on degrees, one can opt to use 17.5° for Fajr and 15° for Isha'.



Dr Shaukat Khalid of advises to stop eating (during Ramadhan) at 18 degrees

Question F3: Some Ramadan timetables in my area have the sehri end time based at 15 and others at 18. Which one is the correct one?

Answer: 18 is considered appropriate by many Ulamaa, although observations for Subh-Sadiq in many parts of the world show that Suh Sadiq fluctuates in degrees. No fixed degree is the correct answer. It is suggested that if one has 15 degree chart for Fajr then one should finish eating 20 to 30 minutes before that chart time for Fajr. Get the most accurate Prayer Times from

Confirmed by Dr Shaukat Khalid on 19th of July 2013 in email that this is still his advice.

Asslamo Allaikum Dr Khalid Shaukhat Saheb,

Ramadhan Mubarak,

Do you still advise users of your timetable to stick to this advice?

Jazakullah Khairun


The time for Salatul-Faj’r and fasting in Islam begins with true dawn