his entry, as explained by Shaykh al-Saffārīnī in "Sharḥ Thulāthiyyāt Musnad Aḥmad" (2/196), and similarly in "ʿAwn al-Maʿbūd" (1/467): "That is, Anas and others were not certain about the sun's decline or not, but the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) was the most knowledgeable of people regarding the times, so he would not pray ẓuhr except after the decline. This indicates the promptness of performing the ẓuhr prayer immediately after the decline without delay." Abū Dāwūd categorized the ḥadīth by saying: "Chapter on the traveler praying while uncertain about the time," and the author of "al-ʿAwn" commented: "Has the time for prayer come or not? His doubt is not considered; rather, reliance in knowing the times is on the imam. If the imam is certain of the time's arrival, the doubt of some followers is not considered." And his statement: "on the imam," and I say: or on those whom the imam has deputed from the trustworthy muezzins whom the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) prayed for forgiveness. These are the ones who call to prayer at its proper time, but in this age, they have become rarer than red sulfur. Few among them call to prayer according to the sharīʿah timing; rather, the majority call to prayer based on the astronomical timing recorded on calendars and almanacs, which is incorrect as it contradicts reality. For example, today (Saturday, 20th of Muḥarram, 1406), the sun rose over the mountain peak at 5:45, while the Ministry of Awqāf's calendar states it rises at 5:33! And I am on (Mount Himlān), so what about those in (central Amman)? Surely, the sunrise is delayed for them more than it is on (Himlān). Unfortunately, they call the adhān for fajr here before the time by a difference ranging from twenty to thirty minutes. Consequently, in some mosques, they pray fajr and then leave the mosque while fajr has not yet begun, and this calamity has become widespread