Start of the Day (24-hour period) in Islam is at Fajre and not at Magrib.-Oct 2, 2012

from: Chief Editor, Hijri Committee of India editorhijri@gmail.com

date:		Tue, Oct 2, 2012 at 8:08 PM
subject:		Start of the Day (24-hour period) in Islam is at Fajre and not at Magrib.

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Assalaamu Alaikkum 

We are giving below evidences from Quran and also from authentic hadeeths to prove 

that the 24-hour  period in Islam starts at Fajr and not at Magrib. 

From Noble Quran:


a)  In Verse 2:238, we are asked to guard strictly the As salawaat  (five obligatory prayers),

 especially the  "salawaathul wusta" (mid prayer). 

All the mufasirs  have said that the "salawaathul wusta" it is Asr  prayer. It is reported in Sahih Muslim,

Muwatta Maaliki,  Abu Dawud,  Nasaie, Tirmudhi & Mussanad Ahmad.

 If Asr has to be the mid prayer, the day must start at Fajr and not at Magrib.

b)  In Surrah Yasin (36) verse 40, it is said, "nor does the night  outstrip the day"
which means that Day is the fore runner and  Night  will not outstrip the day

 c)  Surrah Al A'raf (7) Verse 54 says that "HE (ALLAH) brings the night  as a cover

     over the day

 d)  Surrah Ar Ra'd (13) Verse  3 also says the same thing: "HE brings  the night as a

      cover over the day.

        ( In c  & d above, it is  clearly mentioned that it is  day which is the first part and

          the night follows and comes to cover the day.)

 e) In Surah As Shams (91) Verses  1-4 also say that it is the sun or  day which precedes

      the moon or night.

 f) In Surrah Ad Duha it is written that "By the forenoon (after sunrise), By the night

     when it darkens." which also says that it is  the day-time which comes  first and not the night.


We are also giving below the Arabic Text from Ibn Katheer  explaining Surah As Shams

quoting, Ibn Abbas (RA) where Ibn Abbas (RA) clearly  says that " ' Al-`Awfi reported from

Ibn `Abbas (RA) that he said, (By the moon as it Talaha.) "It follows the day.'' Qatadah said,

"`as it Talaha (follows it)' is referring to the night of the Hilal (the new crescent moon).

When the sun goes down, the Hilal is visible.''


قال مجاهد: { وَالشَّمْسِ وَضُحَاهَا } أي: وضوئها. وقال قتادة: { وَضُحَاهَا } النهار كله.

قال ابن جرير: والصواب أن يقال: أقسم الله بالشمس ونهارها؛ لأن ضوء الشمس الظاهر هو النهار (1) .

{ وَالْقَمَرِ إِذَا تَلاهَا } قال مجاهد: تبعها. وقال العوفي، عن ابن عباس: { وَالْقَمَرِ إِذَا تَلاهَا } قال: يتلو النهار. وقال قتادة: { إِذَا تَلاهَا } ليلة الهلال، إذا سقطت الشمس رؤي الهلال.

The above explanation shatters the wrong belief that the Sahaba (RA) started

 the month after seeing the hilaal.  They (RA) knew very well that the day starts

at Fajre and that if they (RA) waited for the hilaal to appear in order to start the month, they will lose the fasting of the first day of Ramdaan and also that they will be forced  to fast on the Eid day. 

  g)  In Surrah Al Haqqah (69) , verses 6 & 7 it is said, " And as for Aad', they were destroyed by  furious violent wind ! Which Allah imposed on them for seven nights and Eight days in succession, ...."

Only if the 24-hour period starts at Fajre you will get 7 nights and 8 days in succession.  If we take Magrib as the start of the 24-hour period, it will be 7 days and 8 nights in succession !!!!

Let us now refer the Hadeeth.

From Hadeeth:

1) Witr:  A day consists of 5 prayers.  We have been ordered to end them  with Witr (Sahih

Bukhari, Sahih Muslim, Tirmidhi, Abu Dawud, Nasaie).

Hadeeths also ask us to pray Witr between Isha & Fajr (Sahih Bukhari,

Sahih Muslim, Tirmidhi, Abu Dawud, Nasaie).  This also indicates that

the day's last Farz prayer is Isha & Fajr is the first Farz prayer.

2)  The Prophet (Sallallaahu alaihi wa sallam) used to start Ithi'kaaf from Fajr

    onwards  - Sahih Bukhari, Sahih Muslim, Abu Dawud, Nasaie, Tirmidhi, Ibn Maaja &

Musnad Ahmad.


3) It is also reported in the hadeeths that the Prophet (Sallallaahu

    alaihi wa sallam) used to come out of Ithi'kaaf after Fajr on the Eid     Day (Tirmidhi, Ahmad, Haakim)

4) During Hajj if a pilgrim cannot be at the Arafath, his Hajj is not completed.  

In an authentic hadeeth, the Prophet (Sallallaahu alaihi wa sallam) has asked

a pilgrim to be at Arafath before the Fafre of 10th Zul Hijjah so that he has observed

the essential part of the Pilgrimage of staying  at Arafath on the 9th Zul Hijjah. This

hadeeth categorically prove that the 24-hour period starts in Islam at Fajre and not at Magrib. 

 

It is the Jewish tradition to start the month after sunset.  You may be surprised to note 

that even the Muslim countries follow the Jews in starting the 24-hour period !!!

May Almighty Allah keep all of us in the Right Path.  AAmeen

Wa Salaam

For HIJRI COMMITTEE OF INDIA

S. N. Mohamed Sultan

(Chief Editor)



HIJRI COMMITTEE OF INDIA

7/858 B, AWH Building

S. M. STREET

KOZHIKODE - 673001. INDIA
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Let us now check what the scholars say:

We are quoting a fatwa in this regard from The Assembly of Muslim Jurists of America www.amjaonline.org

Question :

Assalamu Alaikkum, I was told that starting of Islamic day from Magrib is not correct and that it is Jewish tradition. The reasons given are : 1) In Holy Qur'an we have been asked to be steadfast with mid prayers and almost all muffasirs say that it is Asr prayer. If Asr has to be the mid prayer, the day should start at Fajr.
2) Witr has to be the last prayer of the day. Hadeeth says that witr to be prayed between Isha & Fajr. Please clarify

Fatwa Answered By: 

Dr. Main Khalid Al-Qudah (The Assembly of Muslim Jurists of America)

Fajr time is the beginning of the day in Islam. It is the time in which we start fasting and performing Fajr prayer. If a woman gets clean from her menstrual period before Fajr in the month of Ramadan, then she has to fast. Many rules in Islam are connected with Fajr time, showing clearly that this is the beginning of the Islamic day.

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മഗ്‍രിബിന്‌ ദിനം ആരംഭിക്കുന്നു എന്നതിന്‌ ചിലര്‍ കാണിക്കാറുള്ള തെളിവ് ഇപ്രകരമാണ്‌:
 "അതിനാല്‍ ദിവസമാരംഭിക്കുന്ന അതേ സമയത്തുതന്നെ മാസം ആരംഭിക്കുന്നതിന്നുള്ള അടയാളമായ ഹിലാല്‍ അല്ലാഹു ചക്രവാളത്തില്‍ കാണിച്ചുതരുന്നു."

അതായത് ചന്ദ്രക്കല കാണുന്നത് ദിനാരംഭത്തിലാണ്‌ , അത് കണ്ട് ദിവസവും മാസവും തുടങ്ങുന്നു എന്നത്രെ വ്യാഖ്യാനം.  അങ്ങിനെയെങ്കില്‍ എത്ര ദിവസം ഉണ്ടാകും മഗ്രിബിന്‌ ചന്ദ്രന്‍. എല്ലാ ദിവസവും തുടങ്ങുമ്പോള്‍ ചന്ദ്രന്‍ പടിഞ്ഞാറ് ഉണ്ടാകുമോ ??
മാസത്തിലെ ആദ്യ പകുതി, പൌര്‍ണ്ണമി- ക്ക് ശേഷമുള്ള ദിവസങ്ങളില്‍ ചന്ദ്രന്‍ മഗ്രിബിന്‌ ശേഷമാണ്‌ ഉദിക്കുക. Last Quarter ല്‍ ചന്ദ്രന്‍ കിഴക്ക് ഉദിക്കുന്നത് അര്‍ദ്ധരാത്രി 12 മണിക്കായിരിക്കും. അപ്പോള്‍ അന്നത്തെ ദിനാരംഭം ചന്ദ്രനെ കണ്ട് രാത്രി 12 മണിക്ക് ആയിരിക്കുമോ?? മാസത്തിലെ അമാവാസിക്ക് മുമ്പത്തെ ദിവസം , ഉര്‍ജ്ജൂനുല്‍ ഖദീം കാണുന്ന ദിവസം സൂര്യോദയത്തോടടുത്തായാണ്‌ ചന്ദ്രന്‍ ഉദിക്കുക. അപ്പോള്‍ അന്നത്തെ ദിനാരംഭം സൂര്യോദത്തോടൊപ്പാമായിരിക്കുമോ ??
ചന്ദ്രന്‍ എപ്പോള്‍ കാണപ്പെടുന്നു എന്നതിന്‍റെ അടിസ്ഥാനത്തില്‍ അല്ല ദിവസം ആരംഭിക്കുന്നത്.

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• ദിനാരംഭം എപ്പോള്‍ - കോയാക്കുട്ടി ഫാറൂഖി. Scribd Link;   Archive link
•  

Meaning of "Wasath" is swalathul wustha

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Quote:

The triliteral root wāw sīn ṭā (و س ط) occurs five times in the Quran, in four derived forms:

• 
  once as the form I verb wasaṭ (وَسَطْ)
• 
  twice as the noun awsaṭ (أَوْسَط)
• 
  once as the adjective wasaṭ (وَسَط)
• 
  once as the adjective wus'ṭā (وُسْطَىٰ)

The translations below are brief glosses intended as a guide to meaning. An Arabic word may have arange of meanings depending on context. Click on a word for more linguistic information, or to suggestion a correction.

Verb (form I) - to penetrate the center

(100:5:1) fawasaṭna

Then penetrate (in the) center

فَوَسَطْنَ بِهِ جَمْعًا

Noun

(5:89:17) awsaṭi	average	فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ
(68:28:2) awsaṭuhum	(the) most moderate of them	قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ

Adjective

(2:143:4) wasaṭan

(of the) middle way

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ

Adjective

(2:238:5) l-wus'ṭā

[the] middle

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ

http://corpus.quran.com/qurandictionary.jsp?q=wsT

Unquote


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Chapter (36) sūrat yā sīn

the word 'sabakh' used as below meaning in quran.

Verb (form I) - to precede

(7:80:8) sabaqakum	has preceded you	أَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ
(8:59:5) sabaqū	they can outstrip	وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا إِنَّهُمْ لَا يُعْجِزُونَ
(8:68:5) sabaqa	preceded	لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ
(10:19:10) sabaqat	(that) preceded	وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ
(11:40:17) sabaqa	has preceded	احْمِلْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ
(11:110:9) sabaqat	(that) preceded	وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ
(15:5:2) tasbiqu	(can) advance	مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ
(20:99:8) sabaqa	has preceded	مَا قَدْ سَبَقَ
(20:129:3) sabaqat	(that) preceded	وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى
(21:27:2) yasbiqūnahu	they (can) precede Him	لَا يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ
(21:101:3) sabaqat	has gone forth	إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِنَّا الْحُسْنَىٰ أُولَٰئِكَ عَنْهَا مُبْعَدُونَ
(23:27:22) sabaqa	(has) preceded	فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ
(23:43:2) tasbiqu	can precede	مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ
(29:4:7) yasbiqūnā	they can outrun Us	أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا
(29:28:9) sabaqakum	has preceded you	إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ مَا سَبَقَكُمْ بِهَا مِنْ أَحَدٍ مِنَ الْعَالَمِينَ
(37:171:2) sabaqat	has preceded	وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(41:45:9) sabaqat	(that) preceded	وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَقُضِيَ بَيْنَهُمْ
(42:14:13) sabaqat	(that) preceded	وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ إِلَىٰ أَجَلٍ مُسَمًّى لَقُضِيَ بَيْنَهُمْ
(46:11:10) sabaqūnā	they (would) have preceded us	لَوْ كَانَ خَيْرًا مَا سَبَقُونَا إِلَيْهِ
(59:10:11) sabaqūnā	preceded us	رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

Verb (form III) - to race

(57:21:1) sābiqū

Race

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ

Verb (form VIII) - to race

(2:148:5) fa-is'tabiqū	so race	وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُوا الْخَيْرَاتِ
(5:48:41) fa-is'tabiqū	so race	وَلَٰكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ فَاسْتَبِقُوا الْخَيْرَاتِ
(12:17:5) nastabiqu	racing each other	قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِنْدَ مَتَاعِنَا
(12:25:1) wa-is'tabaqā	And they both raced	وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِنْ دُبُرٍ
(36:66:6) fa-is'tabaqū	then they (would) race	وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ

Verbal noun

(79:4:2) sabqan

(in) a race

فَالسَّابِقَاتِ سَبْقًا

Active participle

(9:100:1) wal-sābiqūna	And the forerunners	وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ
(23:61:7) sābiqūna	(are) foremost	أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ
(29:39:13) sābiqīna	outstrip Us	فَاسْتَكْبَرُوا فِي الْأَرْضِ وَمَا كَانُوا سَابِقِينَ
(35:32:14) sābiqun	(is he who is) foremost	وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ
(36:40:10) sābiqu	(can) outstrip	لَا الشَّمْسُ يَنْبَغِي لَهَا أَنْ تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ
(56:10:1) wal-sābiqūna	And the foremost	وَالسَّابِقُونَ
(56:10:2) l-sābiqūna	(are) the foremost	السَّابِقُونَ

Active participle

(79:4:1) fal-sābiqāti

And those who race each other

فَالسَّابِقَاتِ سَبْقًا

Passive participle

(56:60:7) bimasbūqīna	(are) outrun	نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
(70:41:8) bimasbūqīna	(are) to be outrun	عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ