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UK and Europe Prayer & Fasting Explanation

The prayer and fasting timetables listed in the link above were obtained based on what is now known as the “18 degree formula” along with some necessary amendments to cater for the abnormal circumstances many European countries face due to their high location in the Northern Hemisphere. It is beyond the remit of this article to go through the juristic discussion regarding the correct methodology in formulating a timetable, yet it is sufficient to say that the “18 degree formula” is accepted and used by the overwhelming majority of Muslims around the World and has been used extensively throughout Islamic history. I have not come across any major Fiqh committee that has accepted an angle less than 18o for Fajr or less than 17o for Isha. If such is the situation, then there should be no ijtihaad allowed. Furthermore, as I have explained in another article, Imams or Mosque Committees, Muslim leaders and Muslim scholars who refuse to follow such overwhelming majority, then they should make it clear to their congregation that they are doing so. It is astonishing to see how many Muslims are taking this matter lightly, especially in light of the Fajr time which is also the beginning of the fasting day. We should not burden ourselves with the responsibility of a person’s personal ibaadah but rather we should give them the choice.

The Fiqh council of the Muslim World League, which is one of the biggest Islamic Fiqh councils that have members from all Schools of Thought and experts in many scientific fields, including astronomy have issued numerous declarations confirming that the Fajr prayer time should be calculated according to the “18 degrees formula”. Having discussed this issue a number of times they decided in a meeting held in 2007 to form a committee of scholars and experts in astronomy to produce prayer timetables for all major European cities.

This committee met in Brussels in 2009 and using the “18 degrees formula” they produced prayer times for most European cities of High-Latitude i.e those cities located between the latitude’s of 48.6o and 66.6o. However, as there are some periods in which the Shariah signs for Isha and Fajr disappear, the committee came up with their own ijtihaad on how to estimate the times during these periods known as the period of persistent twilight. However, this ijithaad was not approved by the Fiqh council itself and in fact has many flaws and anomalies.

This committee concluded that the time for Fajr, in particular, during the period of persistent twilight should be calculated according to the aqrab al-ayyaam formula with either additions or subtractions of a few minutes based on the pattern of change in prayer times and the change in length of days and nights seen during the rest of the year. This is totally acceptable as it is goes in tandem with the Shariah. Because, even in normal circumstances, the time of any prayer will be calculated taking into account the time of the same prayer in the previous day taking into consideration the possible change, increase or decrease, between the two days. In Summer, the Fajr time gets earlier and Isha time gets later. But where it seemingly went wrong was when the timetables produced by the committee made a fundamental error and started to add a few minutes to the Fajr time which makes Fajr start later as we move into the middle of the Summer period. This was adapted despite the fact that it should have been made earlier or have been kept at least the same. As a result of this, the shortest night which is known to be the 21st June was not seen in these tables. For example: In some cities such as Oslo, they started to add a few minutes to the Fajr time such that in the Summer, the time for Fajr became very late i.e after 3:00a.m while sunrise was around 4.00am. They had no choice, but to start reducing it again and once it became too early, they started to increase it again. Hence the time for Fajr in this persistent twilight period followed an odd pattern of going up and down. This never happens in real life and can be considered an anomaly from an astronomic perspective. This categorical error has been addressed in this document’s timetables using the below methodology.

How did we calculate/estimate the Fajr time during the period of persistent twilight?

The earliest Fajr for the nearest location which has the visible Shariah sign for Fajr

As we mentioned before that the only apparent and feasible way of confirming the prayer times for a particular day is to compare it to the day before or the nearest location where the times are known. However, on a practical level we may need a combination of both. Let us consider the following scenarios. In London, 51o 30’, the last day in which the Shariah sign for Fajr is visible is the 22nd May and the Fajr time will begin at 1:17a.m. When I was the imam of al-Muntada al-Islami in London, I had to choose the formula of aqrab al-Ayyaam as it along with the formula of Aqrab al-amaakin were the most feasible ones to follow. However, I discovered that this method needs to be slightly adapted as it does create some anomalous results when applied to locations of high latitude. Let us take the example of Oslo, N59o 56’ E010o 45’. The last day in which the Shariah sign for Fajr is visible is on the 21st April at 1:44 a.m. If we fix this time for Fajr throughout the whole period of persistent twilight we will end up with a time for Fajr later than that of Hamburg, Germany which is at a much lower latitude and similar longitude!

For example, mid-Summer, 21st June the time for Fajr for Oslo will be at 1:44 a.m. while the time for Fajr in Hamburg which is of lower latitude will be at 1:33 a.m. Astronomically, Fajr in Oslo should be earlier than Fajr in Hamburg. Other examples reveal further problems and anomalous scenarios, which clearly points to the fact that these formulae i.e. aqrab al-ayyaam or aqrab al-amaakin have to be modified. For example, we have already said that the Fajr timing gets earlier in Summer. So the time for Fajr for any day should be earlier than the previous by a time that is proportional to the average decrease in other periods. However, if we do this for any location, we will end up with a time for Fajr that will have gone back so far that it will join the time of Maghrib of the previous day! Therefore, it is only logical, that we should stop decreasing the time of Fajr at a given point. The real question is at what point?

It is only logical that the time that we need to stop at, is the nearest and earliest visible Shariah sign for Fajr along the same Longitude in the Northern Hemisphere from the place where the visible sign for Fajr disappears. The reason is clear; it is the nearest visible Fajr to both the location and the day where Fajr is invisible. So taking into consideration the formula of aqrab al-almaakin, we find that the earliest Fajr takes place at 48 degrees 33’-35’, however the time varies as the longitudinal position varies. This means that where the Latitude of 48 degrees 33’-35’ intersects a given Longitude, the time here is the earliest visible Fajr and so for any city, lying along that Longitude in the Northern Hemisphere, which undergoes persistent twilight this should be its time for Fajr during this period. Therefore, we should calculate the time of Fajr by either decreasing or increasing the time with a time proportional to the increase or decrease of time in the last few days just before the period of persistent twilight provided that the time does not go earlier than the earliest Fajr and then keep the time for Fajr fixed until just before the end period of persistent twilight when it should start to increase again.

Isha time:

As stated earlier that time for Isha, i.e the absence of the astronomical twilight, should be calculated according to the “18 degrees formula,” (Some Fiqh council’s have accepted 17.5 degrees, however the difference is minimal). In areas of high latitude, the Isha time starts at a very late time; around Midnight). There are two problems here; the real hardship for people incurred when they keep awake until that time whether they need to pray either by themselves or in congregation. As Allah, the Most High, says, “And He has not laid upon you in religion any hardship.” (22:78) Praying Isha in congregation in most European countries becomes a real hardship and may cause some other logistical problems. The second main problem is the fact that Isha may start after the middle of the night, which is the end of Isha time according to many scholars. It is also the end of the best time for Isha according to all scholars.Hence, Isha time should not start after the middle of the night which is calculated by adding half the night length to Maghrib. The night length being the length of time between Maghrib and Fajr for each day.

In this time table, the Isha time is left for the ijtihaad of the masjid once it becomes around 15 minutes before the middle of the night, which is enough time to finish the Isha prayer. We have used a double star ** to indicate that. However I advise the masjid pray Isha at a time consistent with the day before.

Areas above the Arctic:

The committee mentioned earlier did not produce timetables for countries that are located in the Arctic region, i.e. above a Latitude of 66o, where the Sun does not appear for a number of weeks with continuous night, during the Winter and where the Sun does not disappear for a number of weeks as it remains above the horizon continuously, for the whole day during the Summer. Contemporary scholars have given fatwas concerning the prayer and fasting times for these areas. The most common fatwa is to calculate their timings according to the timing of the closest location to them where night and day are distinct in each twenty-four hour period. There is another opinion that recommends using Makkah as a reference point, however, this opinion is totally wrong and it has no basis. It creates a clear conflict between the locations where the Sun appears and disappears for a very short period of time and another area which a few miles away where the Sun does not disappear at all. I believe that this opinion should be abandoned.

As for the most common opinion which is to estimate the prayer and fasting times according to the nearest city where the day and night are distinct. Despite having clear evidence and logic behind it, this opinion is over simplistic and is not practical. It is evident that the muftis who gave such opinion never lived in such places. The nearest place to any place where the Sun does not disappear is a place where the Sun disappears for a few minutes only. The further we go the longer the Sun stays. If we do not accept the nearest place, because the Sun just disappears for a few minutes, then what place can be used as a reference and why should it be taken as a reference? A similar argument can be used against the aqrab al-ayyaam formula scenario. Despite this criticism the formula of aqrab al-ayyaam is still the most practical and feasible.

The timings of these natural phenomena are changing from one day to another and hence we should take the change into consideration when estimating the time for the prayer of any day according to the formula of aqrab al-ayyaam. As was mentioned earlier, during the Summer, the days get longer and hence we should decrease the time for Fajr & Sunrise while we need to increase the time for Sunset and evening twilight i.e Isha time. As we get towards Winter this rate has to slow down and the rate will eventually reverse as Winter begins. However, we can’t keep increasing or decreasing by the same proportion, we need to stop at one point before we reverse the rate. This leads us to another formula that helps us to calculate Fajr, Sunrise and Sunset, which logically indicates a parabolic curve.

The shortest “Shariah” night and the latest time for Sunset

If we take the example of Norway’s town of Bodo, Latitude N67:18 Longitude E14:26 Elevation 50.0 Zone 1.00 we notice that the last day the Sun sets is on the 29th May at 11:35p.m. The Sun rises the next day, or according to the time the same day, at 0:24a.m. which leaves the night to be less than one hour. This length of night is not long enough to carry out the basic night activities that the Shariah directs us to do such as the athan of Maghrib, Maghrib prayer followed by having food and Isha prayer, minimum Qiyamu al-Layl, and very light or small Suhoor (pre-Fajr meal). In that city, the Sun does not set after that until 13th July at 11:55pm

We also notice that the latest Sunset occurs for Latitudes between 65-66 degrees is at around 1:00a.m. and rises a few minutes after that. Therefore the principle of the latest visible sunset or the nearest place where the Sun sets will never work as a criterion for the latest sunset time during these periods of continuous daylight. However, we have seen that using the principle of the earliest Fajr as the criteria for the Fajr timing during the period of persistent twilight is the optimum and most practical solution.

These facts leave us with no option but to modify; the methodology of the formula aqrab al-ayaam and rather to check the length of the night bearing in mind that the earliest visible Fajr along that Longitude is at 1:05 a.m. The criteria for accepting a particular night’s length is 1) the length should be enough to carry out the basic activities that the Shariah approves, in particular, during the nights of Ramadan or, in general, any other night. These activities include: Maghrib athan, Maghrib prayer, dhikr after salah, sunnah prayers after Maghrib, one meal, Isha athan, Isha prayers, dhikr after Isha, sunnah prayers after Isha. (All of these activities should take place in the first half of the night.) They will take around one hour and therefore the whole night should be around two hours. The second half, which is another hour, is long enough to allow the minimum night prayer followed by a light pre-dawn meal (suhoor). Therefore, we can conclude that the shortest night, which we will call as the shortest Shariah night, in all high latitude countries, is around two hours.

Knowing the earliest Fajr time, which was set according to the earliest Fajr criteria, which occurs on the Latitude 48 degrees 33’ 30, and the shortest Shariah night of two hours, will enable us to approve or estimate the Sunset times during 1) the period where the Sun is visible all the time and 2) the period where visibility of the Sun is too long and its absence is too short and hence it should be treated as if it is continuously visible. The change of time during these few days is very rapid in a way that indicates that this period is not a period that can be used as a reference point.



About Shaikh (Dr) Haitham Al-Haddad

Dr. Haitham al-Haddad is a jurist and serves as a judge for the Islamic Council of Europe. He has studied the Islamic sciences for over 20 years under the tutelage of renowned scholars such as the late Grand Mufti of Saudi Arabia as well as the retired Head of the Kingdom's Higher Judiciary Council. He specialises in many of the Islamic sciences and submitted his doctoral thesis on Islamic jurisprudence concerning Muslim minorities. Shaikh Haitham is highly respected having specialised knowledge in the field of fiqh, usul al-fiqh, maqasid al-shari'ah, ulum al-Qur’an, tafsir, aqidah, and fiqh al-hadith. He provides complex theories which address the role of Islamic jurisprudence within a western environment whilst also critically re-analysing the approach of Islamic jurists in forming legal rulings (ifta’) within a western socio-political context. He has many well known students most of whom are active in dawah and teaching in the West. The shaikh is an Islamic jurist (faqih) and as such is qualified to deliver verdicts as a judge under Islamic law, a role he undertakes at the Islamic Council of Europe as Islamic judge and treasurer. Dr Haitham al-Haddad also sits on various the boards of advisors for Islamic organisations, mainly in the United Kingdom but also around the world.


  1. Please can you produce a timetable for Bilbao, Spain

    I am travelling to Bilbao next week and would really appreciate a timetable

    Jazakumullah Khair


  2. Could you providing the ramadhon time table for Norwich UK?

    Thank you.


  3. Nusrah Dokter

    please can you produce a timetable for Almelo in The Netherlands Thank you

  4. Pls post the ramadan timetable for Ellington,CT ,United States

  5. Abdulkadir Ahmad

    Assalamu Alaykum. Can we please have that of Ashridge, UK

  6. Abdulkadir Ahmad

    Assalamu alaykum. I am about to undertake a journey to Ashridge in UK and would be glad to have a prayer and Fasting timetable for the area. Thank you and May Allah accept all our ibaadat.

  7. Salam Alaeykum
    Could you please prepare a time for Lagos, Nigeria?
    Jazak’llau Hairan

    Ramadan Kareem

  8. Asalam alaikum Can I get the timetable for Abuja (Nigeria)

  9. Contradiction in your article – you quote Muslim World League as using 18degree method.
    If I check your timetable for London, Fajr is at 01:08. If I check London Muslim World League site, then they have Fajr at 02:50
    So either your timetable is wrong, or your quote Muslim World League use 18 degree method is wrong.

    Please help clarify……

  10. Selam, could i know timetable for tirana in albania and also milan italy

  11. I would like to know whats the ramadan timetable for tirana in albania and also for milan italy.

  12. Would you kindly provide a ramadan timetable for Sunderland , UK.

  13. Could one be produced for Middlesbrough

  14. Assalamaleikum.

    Can u get the timetable for Kyrenia (North Cyprus).


  15. Salaam aleikoum one for sittard in the netherlands please

  16. Salaam aleikoum can we have one for sittard in the netherlands in shaa allah

  17. Assalamu alaikum shaykh,

    Could you please produce a timetable for Luton, Bedfordshire, UK. There is a large muslim population in Luton and think the timetable would be hugely beneficial for all. May Allah reward you for your efforts

    Jazakallahu Khair

  18. Aisha Sivardeen

    Assalamualaykum, can I please have a timetable for Cambridge, England

  19. Asalamu alaikum

    Please can I have a timetable for Hyde in Cheshire greater manchester jazakallah

    Walaikum salam

  20. Can I please have a timetable for St Albans Hertfordshire

  21. Can I please have a 2014 timetable for st albans Hertfordshire. Uk

  22. Assalamu alaikum

    Could you please produce a timetable for Croatia, Zagreb?

    Jazakallahu Khair

  23. Can you add Oxford timetable please.

  24. Muhammed Abubacker

    Assalaamu Alaikum,

    Could you please provide the fasting timetable for Paris, France?


  25. Munib Chaudry

    Could I please have the timings for Nairobi, Kenya

  26. Can I have a timetable of PARIS, FRANCE.

    Jazakumullah Khairan

  27. Abu Abdirrahmaan

    Some words from Sh al-Albaanee on this issue:

    Furthermore in addition to this, I hope that you will pay attention to some affairs, which have been neglected by a majority of the general Muslims, not to mention those having knowledge.

    There is a hadeeth that is very often neglected due to another hadeeth, because the majority of people are unable to reconcile in practice and application between them. This hadeeth is his (صلى الله عليه و سلم ) saying, “My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal.”

    So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

    As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his (صلى الله عليه و سلم ) saying, “My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer.”

    So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

    But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something that our Prophet (صلى الله عليه و سلم ) made clear to us by his action and practice. He (صلى الله عليه و سلم ) used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

    But today we fall into two offences:

    (i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal – except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

    So the Adhaan these days – in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam – the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.

    But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, that is the hastening that we have been commanded with in his (صلى الله عليه و سلم ) saying, which we just mentioned: ‘My Ummah will continue to be upon good as long as they hasten to break the fast.’ So the Prophet (صلى الله عليه و سلم ) was careful to implement this Sunnah by teaching it, and by putting it into practice.

    As for his teaching, then he (صلى الله عليه و سلم ) said, in the hadeeth reported by al-Bukharee in his ‘Saheeh’ (no. 1954), “If the night appears from this side,” and he pointed towards the east, “and the day has departed from here,” and he pointed towards the west, “and the sun has set, then the fasting person’s fast is broken”

    What does ‘the fasting person’s fast is broken’ mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger (صلى الله عليه و سلم ) encouraged hastening to break the Fast, and the Messenger (صلى الله عليه و سلم ) used to implement this, even when he was riding on a journey.

    So it is reported in the ‘Saheeh’ of al-Bukharee (no.1955) that the Prophet (صلى الله عليه و سلم ) ordered one of his Companions to prepare the Iftaar for him. So he replied, ‘O Messenger of Allaah it is still daytime before us.’ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger (صلى الله عليه و سلم ) did not respond to what he had said, rather he re-emphasized the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, “If one of us had climbed onto his camel he would have seen the sun.” The sun had set from here, and the Messenger (صلى الله عليه و سلم ) ordered one of the Companions to prepare the Iftaar – Why? To hasten upon good “My Ummah will continue upon good for as long as they hasten to break the Fast.”

    So what is important is that we notice that the Iftaar, which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

    This is the first matter, which I wanted to remind you of, and it is how to reconcile the two things that the Prophet (صلى الله عليه و سلم ) commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should be prayed in congregation in the mosque.

    The other matter which I want to remind you of is what occurs in the previous hadeeth, “And they delay the pre-dawn meal” meaning: what is required here is the opposite to the case of the Iftaar. So he (صلى الله عليه و سلم ) commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet (صلى الله عليه و سلم ) and by his practice. So the Companions of the Prophet (صلى الله عليه و سلم ) used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating because he had delayed the Suhoor.

    Indeed there is an authentic hadeeth reported from the Prophet (صلى الله عليه و سلم ) which shows the ease afforded by Islaam, to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the Aayahs concerning Fasting with His Saying:

    ‘Allaah desires ease for you, and He does not desire to make things difficult for you.

    So from this ease is his (صلى الله عليه و سلم ) saying, “If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it.”

    ” If one of you hears the call to Prayer and the vessel” the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden due to the Adhaan being heard. The person who has had enough, it is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.

    But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger (صلى الله عليه و سلم ) made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, “If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it.”

    And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan of Imsaak (i.e. withholding). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

    The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

    ‘And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.’

    So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

    Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

    So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah Ibn ¹Umar Ibn al-Khattaab -radiyallaahu `anhu, that the Prophet (صلى الله عليه و سلم ) said, “Let not the Adhaan of Bilaal deceive you…” meaning, the first Adhaan, “…because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan.”

    Ibn Umm Maktoon, whose name was ‘Amr, was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

    ‘He frowned and turned away, that a blind man had come to him’ to the end of the Aayaat.

    So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited and that it is now time for the Fajr Prayer.

    How did he used to give the Adhaan when he was blind? This is a question, which naturally occurs to some people. ‘Amr Ibn Umm Maktoom used to climb on the roof of the mosque, but he could not see the dawn, so he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, they would say to him, It is morning. It is morning. Then he would give the Adhaan.

    So you will notice here that the Adhaan of ‘Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So when it was said to him, “It is morning. It is morning,” he would give the Adhaan.

    So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, “It is morning, it is morning.” And then Allaah¹s Messenger (صلى الله عليه و سلم ) said: “If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it.”

    So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs related to Fasting:

    ‘Allaah desires to make things easy for you, and He does not desire to make things difficult for you.’

    and ‘…that you should complete the number of days, and that you should glorify Allaah by mentioning takbeer for His having guided you, and that you should be thankful. ‘

  28. Salam Alaekum, please kindly produce ramadan table for sao paulo city Brasil.

    • Omar Fernandez

      Wa’alaikom salam brother,

      You can find Ramadan timetable for Sao Paulo at this website

      Sao Paulo is located in the southern hemisphere so the salat times should be fairly normal this Ramadan. Since it is not situated in a low latitude region such as Southern Chile or Southern Argentina there is no need to produce a special timetable for Ramadan as we are doing for Northern Europe.


  29. Is it just me, or does it seem as Haitham Haddad is spreading confusion and fitna by trying to re-define prayer times according this his akl and mindset?

    For example, what do you do in Greenland/parts of North Canada where the Sun never sets?
    Simple: following Makkah time, which is most logical.

    The other big fitna and problems due to Haitham’s timetable is that what about those people who want to take advantage of the blessings of staying in masjid between fajr and shurooq (sunrise)?!
    They’ll have to spend hours waiting!

    • Assalamu’alaykum

      May Allah bless you for your opinion. Please note: I am not an Admin member, I was just looking for the video on the website and i came across your comment.

      The 18 degree calculation method for fajr is NOT something shaykh haitam (may Allah bless him and preserve him) concocted himself nor is he the only one who is of the opinion of following the 18 degree method. The reason this opinion is now in the ‘spotlight’ more ever than before is because Ramadhan is in the summer where sunset is late and fajr is very early, so it is important to highlight the starting time for fajr.

      The importance is not as to what time we pray fajr (obviously before sunrise) but rather the importance is THE TIME WE STOP EATING in order for our fast to be valid.

      With regards to the “blesssings of staying in the masjid between fajr and shurooq (sunrise)” – I know according to the 18 degrees timetable fajr starts earlier but that does not mean we HAVE to pray fajr at that time. i.e. if some people are following the 18 degree timetable and their local masjid or masajids are following the other method, they can still pray fajr with their masjid and stay in the masjid until shurooq.

      Even the masajids that follow the 18 degree timetable they can still pray at a later time. Most of the masajids in the UK normally pray fajr about 1 hour before the sunrises but fajr starts much earlier than an hour before sunrise.

      With regards to the matter of “Greenland/parts of North Canada please see below part of an answer from Islam QA which you may find of some benefit:

      {{{ But if it is a place where night and day within twenty-four hours does not occur all year or in any season, then the times for prayer should be worked out, because of the hadeeth narrated by Muslim from an-Nawwaas ibn Sam‘aan (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) mentioned the Dajjaal who will appear at the end of time. They asked him how long he would stay on earth and he said: “Forty days: one day like a year, one day like a month, one day like a week, and the rest of his days will be like your days.” They said: O Messenger of Allah, on that day which will be like a year, will the prayers of one day be sufficient for us? He said: “No, work it out…”

      So if it is established that in a place in which night and day do not occur (within twenty-four hours) the times for prayer are to be worked out, then how do we work it out?

      … Some scholars think that it should be worked out according to the average time. So the night is to be estimated as being twelve hours, and the same for the day, because when it is not possible to work out the time of prayer based on the place itself, it should be worked out on the basis of a place where night and day are equal. This is like the case of the woman who is suffering istihaadah (prolonged non-menstrual vaginal bleeding) and does not have a period as such and cannot distinguish between menstrual and non-menstrual bleeding.

      Others say that it should be worked out in accordance with the nearest land in which night and day occur throughout the year; because when it is not possible to work it out with regard to the land itself, then it should be worked out in accordance with the land that most closely resembles it, which is the nearest land to it in which night and day occur within twenty-four hours.

      This view is more correct, because it is based on a stronger argument and is more realistic.

      Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 12/197, 198 }}}

      May Allah forgive my shortcomings in this speech and guide me to what is correct. May Allag unite this Ummah and give us the ability differ correctly in the matters where there is room for differing.

      JazakAllahu khairun wabarakAllahu feekum

      wasalamu’alaykum warahmatullahi wabaraktuhu

  30. As salamu Alaikom!
    Can we get a ramadan timetable for a city called Turku in southwestern Finland please? Jazak Allah khayr!

    What does the fajr 00.00 mean in the Helsinki timetable?

  31. One for Newcastle please?

  32. Assalamu alaikum

    Could you please produce a timetable for Luton, Bedfordshire?

    Jazakallahu Khair

  33. Assalamulalaikum Sheikh
    In my locality, all the mosques start fajar around 0245, where are they going wrong? And should I follow them or not. I am quite confused with this. The imams of these mosques are knowledgeable and respected as well.

    Please advise.

  34. Salam Alleikum. Can you please produce a timetable for Brønnøysund, Norway.

  35. Assalam aleikum

    Is the Isha time shown the starting time or the ja’maat time? JazakAllahKhair

  36. Salaam, please can we have one produced for MILTON KEYNES, Buckinghamshire. Jazaka’Allah khair.

  37. Please can you do a timetable for either Middlesbrough or Stockton. (Teesside) uk.

  38. Is there one for Newcastle?

  39. Abu Bakr Sadiq

    Please can you produce a timetable for BOLTON, Lancashire

    Jazakumullah Khair

  40. Is there a 2014 calendar available?

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