![]() Similarly, the description of the two dawns by Ayatullah Sayyid Baqir as-Sadr in his al-Fatawa al-Wazihah (p. My interpretation is supported even by the way Ayatullah al-Yazdi has described the two dawns: “the spreading of the light on the horizon after it had been ascending towards the sky ” he describes them as a continuous process, and not as two dawns with an intervening darkness. So the “weakening and disappearance” is related to the “pillar” and not to al-fajr al-kazib itself. “Disappearing” means that when the light starts to spread horizontally at the time of al-fajr as-sadiq, the “pillar” becomes indistinguishable and merges into the broader light. This is not a correct understanding of the natural phenomenon of twilight. It apparently means that after the false dawn, the horizon becomes dark and then a new light appears which is the true dawn. The last sentence that al-fajr al-kazib “decreases and weakens till it disappears” needs some explanation. Before this is al-fajr al-kazib: a light which appears vertically on the horizon, ascending towards the sky like a pillar, and it decreases and weakens till it disappears. The al-fajr as-sadiq is the light which spreads horizontally on the horizon and it increases in visibility and clarity. 1Īll the contemporary scholars agree with this definition of the false and true dawns the difference is only in the style and clarity. In other words it the spreading of the light on the horizon after it had been ascending towards the sky. Then the light spreads on the horizon (and becomes like a white cotton and like the river of Sura') in such a way that whenever you look towards it, it will convince you of its increasing beauty. ![]() The rising of fajr is known by the appearance on the horizon of a light which ascends towards the sky and resembles a tail of the fox-this is known as al-fajr al-kazib (the false dawn). For example, Ayatullah Sayyid Muhammad Kazim al-Yazdi, writes: By “classical”, I mean the definitions which are based on the ahadith of the Imams of Ahlu 'l-bayt (a.s.). Neither is there any disagreement among the Shi`ah scholars about the classical definitions of al-fajr as-sadiq (the true dawn) and al-fajr al-kazib (the false dawn). It should be known to the reader that there is absolutely no disagreement among the Muslims on the fact that al-fajr as-sadiq (the true dawn) is the time for subh prayer and for the beginning of sawm, fasting. ![]() I will do this by separating the points of agreement from the point of disagreement. My task will become much easier if I pin-point the problem at the very beginning of this discussion. In this article, with the help of Allah subhanahu wa ta'ala, I intend to discuss the definition of dawn and see how can we relate it to the existing scientific classifications of twilights and daybreak. How do you define “ subh” or “ fajr” for the Western astronomer or scientist? How do you explain the difference between the “false” dawn and the “true” dawn? The difficult arises in determining the time for subh (dawn) prayer. In preparing a prayer time-table, it is easy to find the timings of zuhr and maghrib prayers from any observatory or astronomical institution: one can easily ask the scientific institution for the times of “noon” and “sunset” because the definitions of “noon” and “sunset” are common knowledge. Therefore, they have come up with a time-table which can be used by all Muslims in their homes. However, the Muslims in the West are deprived of the benefits of neighbourhood mosques and their azan. Even now, the Muslims living in the Muslim countries do the same. ![]() Previously, Muslims used to rely on the mu'azzin of their neighbourhood mosques who would mostly use visual senses to determine the time of subh prayer. To know the timings of zuhr and maghrib prayers has never been a problem but to know the timing of subh prayer has not been easy. In order to fulfill their religious obligation, it is important for all Muslims to know the timings of the daily prayers. The daily prayers are an integral part of a Muslim's life.
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