Why the Solar-Based Prayer Times in Islam Are Not a Flaw

One objection raised against Islam is that the religion must be man-made because it connects prayer times to the position of the sun. Critics argue that in certain parts of the world, such as the far north or south, the sun may not set or rise for extended periods during certain seasons. They claim that this demonstrates a lack of awareness on the part of the Prophet Muhammad (peace be upon him), suggesting that the religion could not be divinely revealed. However, this argument rests on several misunderstandings, both theological and practical.

First and foremost, Islamic law is not a rigid, literalist system that ignores real-world conditions. One of the core principles of Islamic jurisprudence is that Allah does not burden a soul with more than it can handle. This is explicitly stated in the Qur’an: “Allah does not burden a soul beyond that it can bear” (Qur’an 2:286).

Islamic law is built on a foundation of mercy and practicality. When circumstances make it difficult or impossible to perform acts of worship in the usual way, accommodations are made. Whether it is illness, travel, or geographic anomalies, Islamic teachings provide mechanisms to ease burdens without abandoning spiritual obligations.

Secondly, Muslim scholars have long acknowledged the existence of places where the sun behaves differently from the norm. These are not ignored or dismissed. Instead, scholars have developed solutions rooted in the Qur’an, Sunnah, and the broader legal tradition.

There are generally two accepted approaches to determining prayer times in such regions:

1. Following the closest city with a normal day-night cycle. This method uses the schedule of the nearest city with regular sunrise and sunset as a reference point.

2. Dividing the 24-hour day proportionally. Scholars divide the day into segments based on the standard distribution of prayer times elsewhere. This ensures that the rhythm of prayer is maintained even if the sun is not visible.

These approaches are not modern inventions. They are grounded in early Islamic precedent. One well-known example is the Prophet Muhammad’s guidance regarding the time of the Dajjāl, during which days would be unnaturally long. When asked how to pray during such periods, the Prophet instructed his followers to estimate the times. This hadith, found in Ṣaḥīḥ Muslim [Book 54, Hadith 134], serves as a clear endorsement of adapting to abnormal temporal conditions:

“We (the Sahabah) said: Allah’s Messenger, how long would he (Dajjāl) stay on the Earth? He (ﷺ) said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah’s Messenger, would one day’s prayer suffice for the prayers of day equal to one year? Thereupon he (ﷺ) said: No, but you must make an estimate of time (and then observe prayer).”

Thirdly, universality does not require uniformity. Critics often assume that for a religion to be divine, its practices must be universally and uniformly applicable in all physical contexts. However, this expectation is unreasonable and unrealistic. Even secular systems of law and governance adapt to local circumstances. For example, researchers in Antarctica or astronauts aboard the International Space Station often follow the time zone of their home country or mission control for daily routines.

Islam’s ability to flexibly accommodate different environmental conditions is not a weakness; rather, it is a strength. It is, in fact, a sign of its wisdom and practicality. A truly universal religion must be able to function in diverse situations, and Islam does exactly that through its legal tools such as ijtihād (independent reasoning), qiyās (analogy), and rukhsah (concession).

The claim that the Prophet Muhammad (peace be upon him) must not have known about extreme daylight regions is based on a flawed expectation. Islam does not claim to provide a comprehensive map of the Earth or to disclose every scientific fact. Its purpose is to offer moral, spiritual, and practical guidance. That guidance was delivered in a context suitable for its time, but with the tools and principles necessary to expand and adapt over centuries.

Moreover, ritual connection to natural signs is not unique to Islam. Jewish holidays are based on the lunar calendar and agricultural seasons. Christian liturgical practices are also tied to seasonal and astronomical events. To claim that these links somehow invalidate the religion misunderstands the purpose of ritual entirely.

Linking prayer times to the movement of the sun is not a scientific assertion about the universe’s structure. It is a ritual framework grounded in human perception and natural timekeeping. Just as people today continue to refer to “sunrise” and “sunset,” despite knowing the Earth revolves around the sun, Islam uses these observable markers to organize spiritual life. The goal is to maintain a rhythm that connects human life to the created world, rather than making a statement about cosmology.

In conclusion, the argument that solar-based prayer times reveal Islam to be man-made does not hold up under scrutiny. It is based on misunderstandings of Islamic jurisprudence, ignores centuries of scholarly reasoning, and imposes expectations on religion that are neither reasonable nor consistent. Islam not only acknowledges exceptions to standard conditions but also provides clear and thoughtful guidance on how to handle them. Far from being a flaw, this ability to adapt while maintaining spiritual integrity is one of the strengths of the Islamic tradition.