Author: suheillaher

Skyscraper Sunsets

Skyscraper Sunsets


Sunset and sunrise times vary with altitude. This has consequences for the timing of prayers and breaking of the fast on skyscrapers and mountains,as well as in planes (How much? We’ll see shortly.) But this is not as new a phenomenon as one might think, and even people on the ground might need to make some adjustments regarding sunset time. Read on if you are interested!





About 1,100 years ago, the Hanafi jurist Ibn Abi Musa was asked by the people of Alexandria (Egypt) about the time of iftar (breaking the fast), given that someone atop the Lighthouse of Alexandria would be able to see the sun for a significant length of time after it had clearly set (disappeared) for people on the ground. He replied that those on the ground can break their fast when they see the sun as having set, but those atop the lighthouse are not allowed to break the fast as long as they can still see the sun. [Badai` al-Sanai`, DKI, 2/576]




The lighthouse (منارة) of Alexandria (a.k.a Pharos) was built in the 3rd century BC, commissioned by Ptolemy I (although various legends attribute it to Alexander the Great and others). It was over 100m high, probably built from limestone, and was one of the Seven Wonders of the Ancient World. According to a legend reported by historian Yaqut al-Hamawi (d. 1229CE / 626H), there was a hot spring inside that could heal leprosy and other diseases. [Yaqut al-Hamawi, Mu`jam al-Buldan]

TabaqatHanafiyyahIbn Abi Musa (d. ca. 946CE/334H) was the chief justice of Baghdad, and a man respected for his piety and ascetic lifestyle. He wrote several books on fiqh, including commentaries on some of the works of al-Shaybani, an abridgment of the work his contemporary al-Karkhi, and a work on usul al-fiqh. His full name is Abu `Abdillah Muhammad ibn `Isa). He was found dead, apparently killed by burglars, around the year 334H. [al-Jawahir al-Mudi’ah fi Tabaqat al-Hanafiyyah, 3/295-6 and 4/63]



Yaqut al-Hamawi (historian, belletrist and grammarian, d. 1229CE / 626H) gave the lighthouse’s height as 230 cubits (i.e. 105m), but by his time, the top 20m or so had already collapsed due to an earthquake in 956CE / 345H. So, at the time of Ibn Abi Musa’s fatwa, the lighthouse was likely to have measured around 120m tall, which is approximately the height of a 25 – 30 floor modern building. This is taller than the National Shrine of the Immaculate Conception,in Washington DC (100m), and comparable to the Willis Building (125m, UK’s 36th tallest).




Variations in Sunset Times

So, how much difference does it make for prayer and fasting times Experts today tell us (see here and here) that sunset time gets later by approximately one minute for every 1,500m. That means the sunset delay from the top of the Pharos of Alexandria (150m), and indeed even from the top of today’s Burj Khalifah (828m), would be less than a minute. Some contemporary fatwas advise people atop the Burj to add 2-3 minutes (to the time used by people at ground level), probably to include a safety margin.

Uncertainties at Ground Level Too!

It is worth noting that exact sunset time can vary not only due to altitude, but also due to atmospheric conditions and other factors (see here and here for further details). Many Hanafi jurists therefore advise those who are using calculated sunset times to wait an additional 3 minutes before breaking the fast or performing the Maghrib prayer. Those living at high latitudes (beyond 60 degrees north of the Equator) would be well-advised to allow for a greater error-margin.

IslamicFinderSettingsThe popular website for prayer-time calculation allows you to adjust the settings specify how many minutes to add to the calculated sunset time to produce the listed Maghrib time. But if you do this, make sure you don’t end up praying `Asr too late as a result! While `Asr time ends at sunset, and in light of the uncertainties and variations, it would be advisable to finish `Asr at least 3 minutes before the calculated sunset time, just as it is advised to pray Maghrib only 3 minutes after the calculated time. Of course, if you were inescapably delayed (or even if you were a bit negligent), such that less than three minutes remain before sunset time, you should go ahead and pray immediately; the prayer might still be on time.


A couple of final comments before we close.

One: What happened to the lighthouse? The remnants of the Pharos Lighthouse were removed, and a fort built on its platform in 1480CE / 885H by Mamluk Sultan Qaitbay.




The tallest building in Alexandria today is the San Stefano Grand Plaza measuring in at 135m high; approximately the same height as the original lighthouse!

May these and other current monuments of human achievement be preserved, and serve as sources of benefit to humankind. And may terrorists, and others who seek wanton destruction, be foiled.


Eventually, all material things of this world pass away in the natural course of time. As the famous poetess Khansa’ (d. 645CE/24H) wrote:

All men shall with Fate's hearthstones be assailed,
And lofty homes too one day shall come down.


May we, in these remaining days of Ramadan and thereafter, reflect on reality, and what we are building in the spiritual realm.Khansa_AthafidDahr.png


The Knowledge-Voyagers

The Knowledge-Voyagers

Cosmetic_icon_Itinerant_ScholarPeople have long traveled for diverse reasons, and there were various types of voyagers in the medieval Muslim world, including ardent pilgrims, wandering dervishes, and enterprising merchants. But, starting in the 8th century CE (2nd century Hijri), another large contingent joined the ranks of the itinerants: many Muslims began traveling extensively in pursuit of sacred knowledge, especially (but not limited to) to hear and write down ḥadīths (sayings of the Prophet Muhammad) from those who were transmitting them. This spontaneously gave rise to a remarkable, informal, decentralized,

unregulated, diverse global information network. We get some idea of the extent to which this voyaging reached by observing that ˁAlī ibn al-Ḥasan ibn ˁAsākir (d. 571/1176, a major hadith-voyager and chronicler) compiled a book called “The Forty City [Narrations]” (Arbaˁūn Buldāniyyah), which contained forty ḥadīths heard from forty different teachers in forty different cities, tracing back to forty different Companions of the Prophet Muhammad, and dealing with forty different topics. In his prelude to the book, he describes the hadith-voyagers:

So, [the adīth-folk] intently pursued gathering [adīths] in all moments and circumstances, flying to [different] lands like eagles and falcons, consequently living lives of poverty and destitution in [willing] exile from home, and tolerating – on this quest – coarse food and clothing.”

It became unusual for someone laying claim to knowledge to not have traveled to seek knowledge from distant teachers. A couple of prominent exceptions are Imām Mālik ibn Anas (d. 179/796, the eponym of the Mālik school of law) and Abū Bakr ibn Mujāhid (d. 324/936, the famous canonizer of the Seven Quranic Readings, whose scholarly travel was restricted to his hajj travel to Makka).

Imam al-Shafi`i (d. 204H) wrote some lines of poetry encouraging people to travel. Three centuries later, Qadi Tartushi (d. 520H, a Maliki jurist and judge) wrote a rejoinder, discouraging people from travel, on the basis that times had changed. You can read both pieces of poetry, with their translations, here.

So, what about today? Two quick points:

1. Start Local

Scholars of the past would not travel for knowledge until they had exhausted the knowledge available to them locally. Most large metropolitan areas in the US (and probably many other countries) have individuals within them who are qualified to teach you the basics of one or more Islamic disciplines, and perhaps even things beyond that. It is rather a waste of money to travel overseas simply to learn the ABCs of a discipline that you could learn at minimal cost and without travel. If you delay your educational voyage until after you have mastered the basics, your overseas studies can also be more productive (such as by studying advanced texts that you couldn’t study locally). Of course, if you have additional legitimate motives for travelling overseas at an early stage, such as to spend some time living in a city where you hear the call to prayer (adhan) fives times a day, or to sightsee, or visit relatives, then that is a separate matter, and you are free to make your decision after due thought and diligence.

2. What about technology? Can’t I be a virtual globetrotter, attending online classes in multiple countries, and save the costs of traveling? Yes, you can do that, and might get the same information content, but you won’t get the intangibles and other elements that constitute the full experience: The tiring exertions and other difficulties of travel that will make you truly value what you got out of the trip…. The invaluable face-to-face dimension of student-teacher interactions through you which you can experientially learn things about behavior, manners and ethos in a way that you won’t find in a book…. and if you are traveling to a different country, the broadening of horizons that comes from living in a different culture and seeing the challenges and joys of its people. For an advanced seeker of sacred knowledge, travel is almost essential.

And of course, if you want to be a knowledge-voyager, then as with any deed by which you intend devotion, check your intentions.

IMAGE CREDIT: Itinerant Scholar, taken from, that website’s content provided under the terms of CC BY-NC-SA 3.0

Fiqh of Fasting (Hanafi) : annotated Quduri

The Chapter on Fasting from a central legal manual of the Hanafi school, the Mukhtasar of al-Quduri (d. 428H), annotated with clarifications and additional details from other normative Hanafi texts. Click the link below for the PDF:

Fiqh of Fasting (Hanafi) – Annotated Quduri

(c) 2018, Suheil Laher. Permission granted for personal, non-commercial use. May not be copied, sold, or posted on the internet without explicit permission.

DISCLAIMER: Information is presented for informational purposes. The translator neither guarantees that this
information is totally free from errors, nor that it is always suitable for acting upon or putting into
practice. Religious decisions should be taken with due care and thought, after reading and
investigating, but also after consulting with reliable people of knowledge – who are aware of one’s
particular circumstances – and then pondering and exercising one’s conscience.

Biography : Abu Saʻd Abd al-Karīm al-Samʻānī

Abu Saʻd Abd al-Karīm al-Samʻānī (nicknamed “Qiwām al-Dīn”), Shafi`i jurist and hadith-master, was an illustrious scion of the scholarly Samʻānī family. His father, Abul-Muẓaffar, was the Mufti of Khorasan, but died while Abu Saʻd was young, and the son was therefore raised by a paternal uncle and other relatives, who instilled in him the scholarly zeal of the family. He travelled extensively in pursuit of sacred knowledge, being especially devoted to the study of hadith, and his teachers totalled over 4,000. Abu Saʻd was born in Merv (in what is today Turkmenistan) in 506H / 1112 CE, and died in the same city in 562H / 1167 CE.

[Sources: Dhahabi, Siyar Aʻlām al-Nubalā’; Ibn Khallikān, Wafayāt al-Aʻyān]



What to Do during an Eclipse (Islam)

What to Do during an Eclipse (Islam)


As discussed in another post, eclipses are a reminder of God’s power, and of cosmic events at the end of the world, and are therefore a good time for spiritual reflection and prayer. This post summarizes recommended acts during the eclipse, and comments briefly on the spiritual dimensions of eclipse-viewing.

1) The Eclipse Prayer (Salat al-Kusuf)

إِنَّ الشَّمْسَ وَالْقَمَرَ لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ مِنَ النَّاسِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللَّهِ، فَإِذَا رَأَيْتُمُوهُمَا فَقُومُوا فَصَلُّوا

The sun and moon do not eclipse for anyone’s death, but [in fact] they are two of the signs of God, so when you see them, then stand and pray.” [Bukhari]

Muslim scholars differed about some of the details of how to perform the eclipse prayer, and this is not the place to discuss that. You can consult a scholars whose knowledge and piety you trust, and follow their instructions on how to perform the salat al-kusuf. This video describes one of the methods.

2) Remembrance of God (Dhikr)

فَإِذَا رَأَيْتُمْ شَيْئًا مِنْ ذَلِكَ فَافْزَعُوا إِلَى ذِكْرِهِ وَدُعَائِهِ وَاسْتِغْفَارِهِ

…so, when you see anything of that, then hasten to remembrance (dhikr) of God, supplication (du`a) to God, and seeking God’s forgiveness (istighfar).” [Bukhari]

فاذكروا الله وكبروه وسبحوه وهللوه

so remember God, and declare God’s greatness, transcendence and oneness” [Sunan Sa`id ibn Mansur]

3) Charity

فَإِذَا رَأَيْتُمْ ذَلِكَ فَادْعُوا اللَّهَ وَكَبِّرُوا، وَصَلُّوا وَتَصَدَّقُوا

….so when you see that, then supplicate to God, declare God’s greatness, and give charity.” [Bukhari]

4) Manumission

لَقَدْ أَمَرَ النَّبِىُّ صلى الله عليه وسلم بِالْعَتَاقَةِ فِى كُسُوفِ الشَّمْسِ.

Asma’, the daughter of Abu Bakr, said: “God’s Messenger commanded the freeing of slaves at the solar eclipse.” [Bukhari]

5) Eclipse-Viewing

It is permissible to view the eclipse, provided you take sufficient precautions to avoid damaging your eyes. You should consult medical and astronomical experts for details of how to view the eclipse safely. If you take approriate medical precautions, then there is no religious prohibition on observing the eclipse, and in fact it is recommended if done with the correct attitude and intention.

Say: Observe what is in the heavens and earth.” (Quran, 10:101)

Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? ” (Quran, 7:185)

A couple more points should be noted regarding eclipse-viewing:

1) According to most Muslim scholars, the specific eclipse prayer (salat al-kusuf) is not an obligation, and according to this view one would not be sinful if one did not perform the prayer and instead spent the time observing the eclipse or engaged in other mundane activities. However, most Muslim scholars also agree that the eclipse prayer is strongly recommended, with some holding it to be obligatory. Therefore, it would not be encouraged to neglect this prayer entirely. The optimal eclipse prayer extends through the entire duration of the eclipse, but if one is unable to do that due physical difficulty, or time constraints, or simply because one would like to spend some time observing the eclipse, then one could perform a shorter eclipse prayer. Given that the eclipse duration will be close to three hours, you can very easily perform an eclipse prayer that is decently long (30 minutes or an hour, for example) and time this in such a way that you can still observe some of the eclipse. Small children, who will probably not have the attention span or endurance for a 2-3 hour prayer, should still be given the experience of partaking in a shorter eclipse prayer, and the rest of the eclipse duration can be filled in with eclipse-viewing, dhikr, dua, discussion about the mechanics and spiritual dimensions of the eclipse, and perhaps some craft activities.

2) While it is certainly permissible to view the eclipse, for the believer, such a viewing is not merely a “fun activity” or light-hearted party (for which there are plenty of other opportunities). Observing the eclipse should ideally be done with a spiritual attitude, bringing to mind God’s greatness, and with feelings of awe and fear.

إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ، لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ، وَلَكِنَّ اللَّهَ تَعَالَى يُخَوِّفُ بِهَا عِبَادَهُ

The sun and moon are two of God’s signs. They do not eclipse for anyone’s death, but God thereby instils fear in His servants.” [Bukhari]

This fear is not an irrational, superstitious fear, but rather an experience of natural awe, as well as of fear of the events of the Day of Judgment. In fact, the religiously-recommended activities listed could conceivably be considered a type of Qiyama-drill that makes us think of God’s oneness, uniqueness and power; seek forgiveness from God; try to tip your balance of deeds through charity; free slaves, for the human being should be in bondage only to God.

And God knows best.

– Suheil Laher

PHOTO CREDIT: Vishnu_kv,

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A Degree Over Women? Gender Equity and Quran 2:228

(ii) “A degree over women”

And due to the wives is similar to what is expected of them, according to what is reasonable, and men have a degree over them.” (Qur’an, 2:228)

The “degree” that men have over women, unspecified in the Qur’anic text, has given rise to a range of different suggested interpretations, some of which clearly hold little weight (such as the view that it refers to the beard!). The eminent traditionist-exegete Tabari (d. 310 H), after quoting all the transmitted opinions, concluded that the strongest view is that men are being instructed to unconditionally fulfill their duties and responsibilities in full, while being forgiving of women if they fall short in their duties; i.e. it is a degree of responsibility, rather than privilege. Tabari and others have narrated this view, with isnad, from Ibn `Abbas, an eminent exegete from among the companions of the Prophet.

According to traditional Muslim understandings of gender roles (I will not address Muslim feminist interpretations), men also are expected to lead the family unit (every social unit needs one person in charge, in order to function efficiently), but this leadership neither implies a superiority (remember when Abu Bakr was appointed Caliph, he said, “I have been appointed to lead you, but I am not the best among you”), nor is it supposed to be a means for overbearingness or tyranny. Rather, the relationship between husband and wife is to be based on love, compassion and cooperation, and includes consultation.

“And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy.” (Qur’an, 30:21)

“And the believers, men and women, are protecting friends one of another” (Qur’an, 9:71)

“….and whose affair is [determined by] consultation among themselves” (Qur’an, 42:38)

The alleged hadith, “Consult with [women] and then do the opposite of what they advise,” has no authentic chain of narration back to the Prophet (as pointed out, for example, by Sakhawi in al-Maqasid al-Hasana), and is likely a sheer fabrication. Among the more striking narrations showing that the Prophet (s) valued the opinions of women is the famous incident at Hudaybiyah, in which he acted on advice from his wife Umm Salamah on a matter of great religious and public significance.