Post by musa on May 17, 2017 2:02:34 GMT
Notes on Moulana Yaqoob Miftahi’s "Why 18 degrees is incorrect"
Friday 12th May 2017
First some clarity on terms: There are two dawns. One is the glow of light that follows the sun. This is the true dawn – as-subh as-sadiq. In scientific terminology it is called twilight. As the sun comes closer to the horizon, this light intensifies and spreads and continues spreading until the sun rises. Since this light is simply the glow of the sun, it is attached to the sun and follows it. As the sun gets closer to the horizon this light increases. As the sun moves away from the horizon after magrib, this light decreases. This is called twilight.
The other dawn – false dawn – is a pillar of light that vanishes as the sun comes closer to the horizon. This light is classified by astronomers under skyglow, not twilight. In scientific terminology it is called the zodiacal light. As explained, twilight is the glow of the sun and simply follows the sun. Ibn Taymiyah (ra) says that it is compulsory that twilight follows the sun. It is impossible for twilight to decrease as the sun moves towards the horizon. As the sun moves towards to the horizon, twilight must increase because it is simply the glow of the sun and so follows it. False dawn on the other hand decreases and vanishes even as the sun comes closer to the horizon. It is not twilight. It is zodiacal light and classified by astronomers under skyglow.
When astronomers talk about first light at 18 degrees, they are talking exclusively about twilight. They are not talking about skyglow. In other words, false dawn is not being discussed. When astronomers talk about twilight they are talking about the light that follows the sun and keeps getting brighter until the sun rises - ie. true dawn.
The definition of fajr is when this light – true dawn – first appears. Imam Jaziri (ra) says that all four mathabs agree that fajr begins with the appearance of this light. Alamah Shami (ra) says fajr begins at az-zahir al-awwal (the first appearance of twilight). Imam Nawawi (ra) says there is ijma (consensus) of the ummah that fajr is when twilight commences. Naturally this will be at the limits of perception and hence very faint. This is also pointed out by Imam Ghazali (ra), who says that the apprehension of fajr by sight is difficult at the beginning of it. Additionally, when fajr first appears it will be in a specific direction and restricted to the horizon. The rest of the sky will be dark. To a stranger who is not paying attention, the sky is for all normal practical purposes still dark.
We can now put many of the quotes in the article in context. For example, the author quotes the Royal Greenwich Observatory that during astronomical twilight, it is "dark for all normal practical purposes and the sea horizon is not normally visible". The context of the quote is not fajr, but the sky in general. As discussed, when fajr occurs, the sky in general will be dark. Further, the phrases "normal practical purposes" and "sea horizon is not normally visible" indicate that there is a light but it is too faint to do normal outdoor tasks. So according to the Royal Greenwich Observatory twilight is present but it is very faint. This indicates that fajr has occurred.
The author quotes Rozenburg as saying, "during this period the illumination conditions can hardly be distinguished from night". Again the context is not fajr. The context is the sky in general. The sky in general will be hardly distinguishable from night. But there will be a faint light on the horizon in the direction of fajr. That is why Rozenburg uses the phrase "hardly distinguishable". This shows that Rozenburg recognises there is a faint light. This indicates that fajr has occurred.
The author quotes the US Navel Observatory as saying, "at the beginning or end of nautical twilight.... the horizon is indistinct". However, this is not the full quote. The full quote is: "At the beginning or end of nautical twilight, under good atmospheric conditions and in the absence of other illumination, general outlines of ground objects may be distinguishable, but detailed outdoor operations are not possible, and the horizon is indistinct." The author has dropped the phrase "general outlines of ground objects may be distinguishable". This dropped part of the quote makes it clear that the US Navel Observatory recognise that twilight has begun but it is not significant in the context of general outdoor work. For someone doing general outdoor work it is still considered dark. But for someone observing fajr, this faint light is significant. Hence the US Navel Observatory agrees that twilight and hence fajr has occurred to such an extent that outlines of objects may become distinguishable.
The author quotes Dr. Steve Bell say saying, "at depressions of the sun of 15 degrees and 18 degrees, the horizon would not be visible. At depressions of less than 12 degrees the horizon would just be visible". Again Dr. Steve Bell is describing general sky conditions. He is not discussing fajr. We know this because when he was specifically asked about fajr he said: "When the sun is creeping up to 18 degrees below the horizon, you will see essentially a glow on the eastern horizon at the same sort of position that the sun is below the horizon" (video: youtube.com/watch?v=Art643Gq3AQ, from 43min).
Like this the author has taken many quotes out of context and misinterpreted them. It should also be noted here that all these quotes are for twilight. In other words, they are all about the glow that follows the sun and continues to grow. Whenever astronomers talk about twilight beginning at 18 degrees they are talking about exactly that – twilight – by definition. They are not talking about zodiacal light or skyglow. Zodiacal light appears as a pillar and then disappears as the sun moves closer to the horizon. Astronomers discuss zodiacal light as a separate phenomenon that occurs before 18 degrees.
The author goes on to says that, "astronomers can start to observe the night sky from 12 degrees but will find difficulties with their observations, the best time for them to observe is after 18 degrees when no trace of light exists." Here the author agrees that a trace of light exists. This is twilight. This is fajr. The author also agrees that this light is not insignificant because as he says, it affects the observations of stars. In other words, this light is so bright that it will start to overpower the light of normally visible stars. This shows that fajr has started.
The author says that, "What is absolutely clear from astronomers is that 18 degrees is practically night time for the general populace. It is only for practising astronomers that it is an issue as before 18 degrees the traces of light in the sky results in hindering astronomical observations." Yes, this is exactly what we are saying as well. That for the general populace the sky is still dark, but for people making astronomical observations (like observing fajr for example) there is light. As such the author agrees that fajr occurs at 18 degrees.
The author then quotes Dr. Sultan's research. The author says that, "Professor Abdul Haq Sultan of Sana’a University in Yemen has carried out extensive studies into this issue and concludes that 12 degrees is the appropriate angle for Subha Sadiq". However, Dr. Sultan's definition of dawn is very different to the authors. Dr. Sultan defines dawn as the point where twilight which is already present starts to show red and orange colours. This according to Dr. Sultan’s research is 12 degrees. Is this how the author also defines fajr?! In Dr. Sultan's same paper he says that at 4.50am there was a bright light on the horizon. This bright light continued to spread. 4.50am works out to 18 degrees. This is the fajr of the author. Since the author accepts Dr. Sultan’s research, he also accepts the beginning of twilight mentioned by Dr. Sultan at 18 degrees.
The author quotes Professor Ilyas as suggesting 16 degrees for fajr in his book "Astronomy of Islamic Times for the Twenty First Century". This is not the full picture. After a lengthy discussion, Professor Ilyas concludes on using 18 degrees in his own recommend times for salah in the same book.
The author says, "This pressure which remains strong today is based purely on the scientific definition provided for 18 degrees, at the end time of which, admittedly, there is still some trace of light in the night sky". Here the author does two things: He agrees that there is twilight at 18 degrees, and at the same time he believes 18 degrees has no observational basis. These two beliefs contradict each other. Further this is mistrust of the ummah, who have used this value for over a thousand years.
According to Professor David King, who has studied hundreds of medieval manuscripts from as far back as the 2nd century hijri which detail observations, prayer times and timekeeping in the Islamic world, it was widely held that fajr occurred at 18 degrees with slight variations. Dr. King says that these must have been based on observations. He says: "Indeed, 18 degrees depression was a commonly used value for fajr and isha in the medieval period, when it must have been based on careful observations". In fact, there is no record of anyone in the history of Islam who used an angle of 12 degrees for fajr. Even the author in a previous article admits that there is historical consensus on this among "all muwaqits (expert astronomers) of Syria, Maghreb, Egypt, Turkey since 15th century." In fact, the earliest written records we have of 18 degrees are from the time of the salaf (first three generations)! In the face of historical consensus of almost the entire ummah throughout history, amateur observations are inconsequential and inapplicable. But for whats its worth, my personal observations in the UK indicate 18 degrees and false dawn before that time. Professor Tariq Muneer has carried out observations in Scotland over a number of years that indicate 18 degrees. Wifaul Ulama have carried out observations in the UK that indicate 18 degrees. Dr. Muhammad Odah has carried out numerous observations that show 18 degrees. Dr. Haq Sultan has published observations that indicate 18 degrees. Mufti Taqi Usmani says he and other ulama have done extensive observations that indicate 18 degrees. Shaykh Nuh Keller writes that he has done observations in the desert that indicate 18 degrees. Shaykh Uthaimeen also mentions he has done observations in the desert that indicate 18 degrees. The reader can also check SKYCAM videos that are published by many observatories around the world that show fajr at 18 degrees and false dawn before that time.
The author mentions his own observation from Blackburn in 1987. Unfortunately these observations were severely affected by light pollution. Because of inexperience in astronomy the observers had no understanding of light pollution and limiting magnitude. They do not discuss it at all in their research paper. Just as a person cannot see the milky way, zodiacal light and many stars from a city like Blackburn because of light pollution, they can also not see the beginning of fajr. Light from the city overwhelms the faint light from astronomical phenomenon. Only when dawn grows until it overpowers the light pollution is it visible. Blackburn is classified by astronomers as having a class 7 sky on the Bortle scale. This scale defines what you can and cannot see due to light pollution. In a class 7 sky it is impossible to observe the beginning of fajr, or even the milky way or false dawn. The seasonal fluctuation in solar declination the author mentions was due to the seasonal change in the position of the rising and setting sun on the horizon from regions of high light pollution to regions of lesser light pollution.
The author also mentions casual observations from Belgum, Chicago, Toronto etc. We have looked at many of these observations and they all suffer from heavy light pollution and so the observers would not have been able to discern the beginning of fajr.
The author then quotes Shaykh Albani as saying, "I have seen that myself many times in my house, in the Hamlaan mountains to the south east of Ammaan, and that enables me to confirm what some of those who are keen that the Muslims’ worship should be correct have said, that the adhaan of Fajar in some Arab countries is given 20-30 minutes before the time of the true dawn". Shaykh Albani was under house arrest in Amman until his death. Jabal Hamlan is also a populated area of the capital city Amman and so would suffer from light pollution. Given these constraints it would not be possible for Shaykh Albani to determine fajr properly.
The author also says that "Sheikh Muhammad Salih Al-Munajjid has cautioned against timetables based on 18/19 degrees". Again the author has not been true to the context. Shaykh Salih is answering a question about 19.5 degrees. Not 18 degrees.
Since the author has mentioned the fatwa of Shaykh Salih, let me mention another fatwa of his that mentions observations by Shaykh Uthaymeen (ra). He quotes Shaykh Uthaymeen (ra) as saying, "Because some people nowadays are uncertain about the timetables that people have, and they say that they give the time of dawn too early, we went out into the desert with no lights around us, and we saw that the dawn came later, and some people exaggerated and suggested that the dawn comes twenty minutes later. But it seems that this exaggeration is not correct. What we think is that the timetables that people have nowadays gives the time of dawn five minutes too early". Fajr time in Saudi was set at -19 degrees during Shaykh Uthaymeen’s time. He says this is 5 minutes too early based on his observations. This makes fajr at -18 degrees. He says people who say it is 20 min too early are exaggerating.
The author comes to a close by mentioning observations of Mufti Ludhyanwi (ra) and Mufti Shafi (ra). These Ulama made observations in Tondo Adam in 1970. A total of three observations are recorded, from which only one possible observation of false dawn is mentioned. Mufti Shafi (ra) and other senior ulama withdrew and disagreed with the conclusions. If they had seen subh kathib and the beginning of dawn with certainty, how could they withdraw? This clearly shows that the observations were not conclusive and cannot be used as such.
In conclusion, the author has muddled the definition of fajr; ignored the historical precedent of the ummah over the last thousand years; misunderstood how astronomers define twilight; misunderstood the accounts of astronomers (he selects himself); misunderstood fatawa (he selects himself); misunderstood research (he selects himself) such as that of Dr. Sultan; ignored the observations of many contemporary ulama; and overlooked the limiting resolution of his own observations. By doing so he has come to conclusions that no one before him, in the history of Islam, has ever come to.
Attached: Moulana Yakoob Miftahi's original article: WHY 18 DEGREES IS INCORRECT.pdf (132.69 KB)
Friday 12th May 2017
First some clarity on terms: There are two dawns. One is the glow of light that follows the sun. This is the true dawn – as-subh as-sadiq. In scientific terminology it is called twilight. As the sun comes closer to the horizon, this light intensifies and spreads and continues spreading until the sun rises. Since this light is simply the glow of the sun, it is attached to the sun and follows it. As the sun gets closer to the horizon this light increases. As the sun moves away from the horizon after magrib, this light decreases. This is called twilight.
The other dawn – false dawn – is a pillar of light that vanishes as the sun comes closer to the horizon. This light is classified by astronomers under skyglow, not twilight. In scientific terminology it is called the zodiacal light. As explained, twilight is the glow of the sun and simply follows the sun. Ibn Taymiyah (ra) says that it is compulsory that twilight follows the sun. It is impossible for twilight to decrease as the sun moves towards the horizon. As the sun moves towards to the horizon, twilight must increase because it is simply the glow of the sun and so follows it. False dawn on the other hand decreases and vanishes even as the sun comes closer to the horizon. It is not twilight. It is zodiacal light and classified by astronomers under skyglow.
When astronomers talk about first light at 18 degrees, they are talking exclusively about twilight. They are not talking about skyglow. In other words, false dawn is not being discussed. When astronomers talk about twilight they are talking about the light that follows the sun and keeps getting brighter until the sun rises - ie. true dawn.
The definition of fajr is when this light – true dawn – first appears. Imam Jaziri (ra) says that all four mathabs agree that fajr begins with the appearance of this light. Alamah Shami (ra) says fajr begins at az-zahir al-awwal (the first appearance of twilight). Imam Nawawi (ra) says there is ijma (consensus) of the ummah that fajr is when twilight commences. Naturally this will be at the limits of perception and hence very faint. This is also pointed out by Imam Ghazali (ra), who says that the apprehension of fajr by sight is difficult at the beginning of it. Additionally, when fajr first appears it will be in a specific direction and restricted to the horizon. The rest of the sky will be dark. To a stranger who is not paying attention, the sky is for all normal practical purposes still dark.
We can now put many of the quotes in the article in context. For example, the author quotes the Royal Greenwich Observatory that during astronomical twilight, it is "dark for all normal practical purposes and the sea horizon is not normally visible". The context of the quote is not fajr, but the sky in general. As discussed, when fajr occurs, the sky in general will be dark. Further, the phrases "normal practical purposes" and "sea horizon is not normally visible" indicate that there is a light but it is too faint to do normal outdoor tasks. So according to the Royal Greenwich Observatory twilight is present but it is very faint. This indicates that fajr has occurred.
The author quotes Rozenburg as saying, "during this period the illumination conditions can hardly be distinguished from night". Again the context is not fajr. The context is the sky in general. The sky in general will be hardly distinguishable from night. But there will be a faint light on the horizon in the direction of fajr. That is why Rozenburg uses the phrase "hardly distinguishable". This shows that Rozenburg recognises there is a faint light. This indicates that fajr has occurred.
The author quotes the US Navel Observatory as saying, "at the beginning or end of nautical twilight.... the horizon is indistinct". However, this is not the full quote. The full quote is: "At the beginning or end of nautical twilight, under good atmospheric conditions and in the absence of other illumination, general outlines of ground objects may be distinguishable, but detailed outdoor operations are not possible, and the horizon is indistinct." The author has dropped the phrase "general outlines of ground objects may be distinguishable". This dropped part of the quote makes it clear that the US Navel Observatory recognise that twilight has begun but it is not significant in the context of general outdoor work. For someone doing general outdoor work it is still considered dark. But for someone observing fajr, this faint light is significant. Hence the US Navel Observatory agrees that twilight and hence fajr has occurred to such an extent that outlines of objects may become distinguishable.
The author quotes Dr. Steve Bell say saying, "at depressions of the sun of 15 degrees and 18 degrees, the horizon would not be visible. At depressions of less than 12 degrees the horizon would just be visible". Again Dr. Steve Bell is describing general sky conditions. He is not discussing fajr. We know this because when he was specifically asked about fajr he said: "When the sun is creeping up to 18 degrees below the horizon, you will see essentially a glow on the eastern horizon at the same sort of position that the sun is below the horizon" (video: youtube.com/watch?v=Art643Gq3AQ, from 43min).
Like this the author has taken many quotes out of context and misinterpreted them. It should also be noted here that all these quotes are for twilight. In other words, they are all about the glow that follows the sun and continues to grow. Whenever astronomers talk about twilight beginning at 18 degrees they are talking about exactly that – twilight – by definition. They are not talking about zodiacal light or skyglow. Zodiacal light appears as a pillar and then disappears as the sun moves closer to the horizon. Astronomers discuss zodiacal light as a separate phenomenon that occurs before 18 degrees.
The author goes on to says that, "astronomers can start to observe the night sky from 12 degrees but will find difficulties with their observations, the best time for them to observe is after 18 degrees when no trace of light exists." Here the author agrees that a trace of light exists. This is twilight. This is fajr. The author also agrees that this light is not insignificant because as he says, it affects the observations of stars. In other words, this light is so bright that it will start to overpower the light of normally visible stars. This shows that fajr has started.
The author says that, "What is absolutely clear from astronomers is that 18 degrees is practically night time for the general populace. It is only for practising astronomers that it is an issue as before 18 degrees the traces of light in the sky results in hindering astronomical observations." Yes, this is exactly what we are saying as well. That for the general populace the sky is still dark, but for people making astronomical observations (like observing fajr for example) there is light. As such the author agrees that fajr occurs at 18 degrees.
The author then quotes Dr. Sultan's research. The author says that, "Professor Abdul Haq Sultan of Sana’a University in Yemen has carried out extensive studies into this issue and concludes that 12 degrees is the appropriate angle for Subha Sadiq". However, Dr. Sultan's definition of dawn is very different to the authors. Dr. Sultan defines dawn as the point where twilight which is already present starts to show red and orange colours. This according to Dr. Sultan’s research is 12 degrees. Is this how the author also defines fajr?! In Dr. Sultan's same paper he says that at 4.50am there was a bright light on the horizon. This bright light continued to spread. 4.50am works out to 18 degrees. This is the fajr of the author. Since the author accepts Dr. Sultan’s research, he also accepts the beginning of twilight mentioned by Dr. Sultan at 18 degrees.
The author quotes Professor Ilyas as suggesting 16 degrees for fajr in his book "Astronomy of Islamic Times for the Twenty First Century". This is not the full picture. After a lengthy discussion, Professor Ilyas concludes on using 18 degrees in his own recommend times for salah in the same book.
The author says, "This pressure which remains strong today is based purely on the scientific definition provided for 18 degrees, at the end time of which, admittedly, there is still some trace of light in the night sky". Here the author does two things: He agrees that there is twilight at 18 degrees, and at the same time he believes 18 degrees has no observational basis. These two beliefs contradict each other. Further this is mistrust of the ummah, who have used this value for over a thousand years.
According to Professor David King, who has studied hundreds of medieval manuscripts from as far back as the 2nd century hijri which detail observations, prayer times and timekeeping in the Islamic world, it was widely held that fajr occurred at 18 degrees with slight variations. Dr. King says that these must have been based on observations. He says: "Indeed, 18 degrees depression was a commonly used value for fajr and isha in the medieval period, when it must have been based on careful observations". In fact, there is no record of anyone in the history of Islam who used an angle of 12 degrees for fajr. Even the author in a previous article admits that there is historical consensus on this among "all muwaqits (expert astronomers) of Syria, Maghreb, Egypt, Turkey since 15th century." In fact, the earliest written records we have of 18 degrees are from the time of the salaf (first three generations)! In the face of historical consensus of almost the entire ummah throughout history, amateur observations are inconsequential and inapplicable. But for whats its worth, my personal observations in the UK indicate 18 degrees and false dawn before that time. Professor Tariq Muneer has carried out observations in Scotland over a number of years that indicate 18 degrees. Wifaul Ulama have carried out observations in the UK that indicate 18 degrees. Dr. Muhammad Odah has carried out numerous observations that show 18 degrees. Dr. Haq Sultan has published observations that indicate 18 degrees. Mufti Taqi Usmani says he and other ulama have done extensive observations that indicate 18 degrees. Shaykh Nuh Keller writes that he has done observations in the desert that indicate 18 degrees. Shaykh Uthaimeen also mentions he has done observations in the desert that indicate 18 degrees. The reader can also check SKYCAM videos that are published by many observatories around the world that show fajr at 18 degrees and false dawn before that time.
The author mentions his own observation from Blackburn in 1987. Unfortunately these observations were severely affected by light pollution. Because of inexperience in astronomy the observers had no understanding of light pollution and limiting magnitude. They do not discuss it at all in their research paper. Just as a person cannot see the milky way, zodiacal light and many stars from a city like Blackburn because of light pollution, they can also not see the beginning of fajr. Light from the city overwhelms the faint light from astronomical phenomenon. Only when dawn grows until it overpowers the light pollution is it visible. Blackburn is classified by astronomers as having a class 7 sky on the Bortle scale. This scale defines what you can and cannot see due to light pollution. In a class 7 sky it is impossible to observe the beginning of fajr, or even the milky way or false dawn. The seasonal fluctuation in solar declination the author mentions was due to the seasonal change in the position of the rising and setting sun on the horizon from regions of high light pollution to regions of lesser light pollution.
The author also mentions casual observations from Belgum, Chicago, Toronto etc. We have looked at many of these observations and they all suffer from heavy light pollution and so the observers would not have been able to discern the beginning of fajr.
The author then quotes Shaykh Albani as saying, "I have seen that myself many times in my house, in the Hamlaan mountains to the south east of Ammaan, and that enables me to confirm what some of those who are keen that the Muslims’ worship should be correct have said, that the adhaan of Fajar in some Arab countries is given 20-30 minutes before the time of the true dawn". Shaykh Albani was under house arrest in Amman until his death. Jabal Hamlan is also a populated area of the capital city Amman and so would suffer from light pollution. Given these constraints it would not be possible for Shaykh Albani to determine fajr properly.
The author also says that "Sheikh Muhammad Salih Al-Munajjid has cautioned against timetables based on 18/19 degrees". Again the author has not been true to the context. Shaykh Salih is answering a question about 19.5 degrees. Not 18 degrees.
Since the author has mentioned the fatwa of Shaykh Salih, let me mention another fatwa of his that mentions observations by Shaykh Uthaymeen (ra). He quotes Shaykh Uthaymeen (ra) as saying, "Because some people nowadays are uncertain about the timetables that people have, and they say that they give the time of dawn too early, we went out into the desert with no lights around us, and we saw that the dawn came later, and some people exaggerated and suggested that the dawn comes twenty minutes later. But it seems that this exaggeration is not correct. What we think is that the timetables that people have nowadays gives the time of dawn five minutes too early". Fajr time in Saudi was set at -19 degrees during Shaykh Uthaymeen’s time. He says this is 5 minutes too early based on his observations. This makes fajr at -18 degrees. He says people who say it is 20 min too early are exaggerating.
The author comes to a close by mentioning observations of Mufti Ludhyanwi (ra) and Mufti Shafi (ra). These Ulama made observations in Tondo Adam in 1970. A total of three observations are recorded, from which only one possible observation of false dawn is mentioned. Mufti Shafi (ra) and other senior ulama withdrew and disagreed with the conclusions. If they had seen subh kathib and the beginning of dawn with certainty, how could they withdraw? This clearly shows that the observations were not conclusive and cannot be used as such.
In conclusion, the author has muddled the definition of fajr; ignored the historical precedent of the ummah over the last thousand years; misunderstood how astronomers define twilight; misunderstood the accounts of astronomers (he selects himself); misunderstood fatawa (he selects himself); misunderstood research (he selects himself) such as that of Dr. Sultan; ignored the observations of many contemporary ulama; and overlooked the limiting resolution of his own observations. By doing so he has come to conclusions that no one before him, in the history of Islam, has ever come to.
Attached: Moulana Yakoob Miftahi's original article: WHY 18 DEGREES IS INCORRECT.pdf (132.69 KB)
