Abu Dawud

«وَأَوَّلُ وَقْتِ الْمَغْرِبِ غَرُوبُ الشَّمْسِ وَآخِرُهُ ذَهَابُ الشَّفَقِ الْأحْمَرِ»

And the beginning time for Maghrib is from sunset, 1 and its last time is until the disappearance of the redness (shafaq). 2

1. ➊ Angel Jibril (alayhis salam) led the Prophet (sallallahu alayhi wa sallam) in Maghrib prayer on both days at this time «حين و جبت الشمس» “when the sun had set (i.e., disappeared).” [صحيح : صحيح ترمذي 127]

➋ It is narrated from Salamah ibn al-Akwa’ (radi Allahu anhu) that «ان رسول الله كان يصلي المغرب إذا غربت الشمس» “Indeed, the Messenger of Allah (sallallahu alayhi wa sallam) used to perform the Maghrib prayer when the sun had set.” In Sahih Bukhari, the wording is «إذا توارت بالحجاب» “when the sun would disappear behind the veil.”

[أحمد 54/4، بخاري 561، كتاب مواقيت الصلاة : باب وقت المغرب، مسلم 636، أبو داود 417، ترمذي 164، ابن ماجنة 688، طبراني كبير 6289، بيهقى 446/1، أبو عوانة 361/1، دارمي 275/1، ابن حبان 1523]

➌ There is consensus (ijma’) that the time for Maghrib begins at sunset. [نيل الأوطار 458/1]

2. ➊ It is narrated from Abu Musa al-Ash’ari (radi Allahu anhu) that a questioner asked the Messenger of Allah (sallallahu alayhi wa sallam) about the times of prayer... (It is a long hadith, and in it is:) «فأقام المغرب حين وقعت الشمس» “He (sallallahu alayhi wa sallam) performed the Maghrib prayer when the sun had set,” and on the second day, «ثم اخر الـمـغـرب حتـى كـــان عند سقوط الشفق» “then he delayed Maghrib until the shafaq (redness) had disappeared.”

[مسلم: 614، كتاب المساجد ومواضع الصلاة: باب أوقات الصلوات الخمس، نسائي 523، أبو داود 395، أحمد 416/4، ترمذي 152، ابن مساحة 667، أبو عوانة 373/1، ابن خزيمة 166/1، دار قطني 262/1، بيهقي 371/1]

➋ It is narrated from Abdullah ibn Amr (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) said «وقت صلاة المغرب مالم يسقط ثور الشفق» “The time for Maghrib prayer is until the spreading of the shafaq (redness) ends.”

[مسلم: 612، أيضا، طيالسي 2249، أحمد 210/2، أبو داود 396، شرح معاني الآثار 150/1، بيهقي 366/1، أبو عوانة 371/1]

In the hadith of the imamate of Jibril (alayhis salam), in which Maghrib was performed at the same time (i.e., at sunset) on both days, three reasons have been mentioned for this:

➊ Jibril (alayhis salam) sufficed with only mentioning the chosen and preferred time, and did not fully mention the time of permissibility.

➋ The hadith of Jibril (alayhis salam) is earlier (i.e., in Makkah), and the ahadith in which the time for Maghrib is mentioned as until the disappearance of shafaq are later (i.e., in Madinah), so it is necessary to act upon the latter.

➌ These ahadith are also stronger in chain than the hadith of Jibril (alayhis salam), so it is necessary to give them preference.

[نيل الأوطار 444/1، تحفة الأحوذي 527/1]

The majority, Hanbalis, and Hanafis hold this view.

(Shafi’i rahimahullah) holds that Maghrib has only one time, and that is the initial time (he deduced this from the hadith of Jibril alayhis salam).
[شرح المهذب 33/3، المبسوط 144/1، المغنى 24/2، الإنصاف فى معرفة الراجح من الخلاف]

This is the position transmitted in the early books of the Shafi’i school. [نيل الأوطار 458/1]

Among the early books of the Shafi’i school are «”الأمــالي“، ”مجمع الكافي“، ”عيــون الـمـسـائل“ اور ”البحر المحيط“» and others, and among the later books is «”الأم“، ”الإملاء“، ”المختصرات“،”الرسالة“ اور ”الجامع الكبير“». [طبقات ابن هداية الله ص:245]

Some of the Shafi’i scholars have also mentioned two times for Maghrib: one at sunset and the other at the disappearance of the redness.

[نيل الأوطار 458/1]

(Nawawi rahimahullah) said: This is the correct view. [شرح مسلم: 123/3، المجموع 34/3]

Is shafaq (redness) meant by the term shafaq?

It is narrated from Ibn Umar (radi Allahu anhu) that «الشفق الحمرة» “Shafaq means redness.”

[عبدالرزاق 2122، بيهقي 373/1]

(The author of Qamus) said: Shafaq is the redness that appears on the sky from sunset until ‘Isha, or close to it.

[القاموس المحيط ص/808]

(The author of Mukhtar al-Sihah) said: Shafaq is the light and redness of the sun that remains from the beginning of the night until close to ‘Isha.

(Khalil rahimahullah) said: Shafaq means redness.

(Farra’ rahimahullah) said: I heard some Arabs say about a garment, “It is as if it is shafaq,” and it was red.

[مختار الصحاح ص 144]

(The author of Munjid) said: Shafaq means the redness on the horizon of the sky after sunset. [المنجد ص/438]

(The majority, Ahmad rahimahullah, Shafi’i rahimahullah) say: Shafaq means redness.

(Abu Yusuf rahimahullah, Muhammad rahimahullah) also hold this view. In addition, this is also the position of Ibn Umar, Ibn Abbas, Abu Hurairah, Ubadah ibn Samit (radi Allahu anhum), Imam Ibn Abi Layla rahimahullah, and Imam Thawri rahimahullah, among others.

(Abu Hanifah rahimahullah) said: Shafaq means the whiteness that generally remains on the horizon even after the redness. His evidence is this hadith

«و آخر وقت المغرب إذا اسود الشفق» but this hadith is not established in terms of its chain. [نصب الرايه 230/1]

According to the Hanafis, the fatwa is given on the statement of the two companions (Imam Abu Yusuf rahimahullah, Imam Muhammad rahimahullah), and in one narration it is also stated that Imam Abu Hanifah later retracted to this view.

[نيل الأوطار 467/1، المهذب 53/1، معنى المحتاج 123/1، اللباب 60/1، تحفة الأحوذى 488/1]

(The preferred view) is that of the majority.

(Nawawi rahimahullah) said: Shafaq means redness. [شرح مسلم 123/3]

(Abdur Rahman Mubarakpuri rahimahullah) said: Shafaq is redness. [تحفة الأحوذي 488/1]

(Mulla Ali Qari rahimahullah) said: The more well-known view is that shafaq is redness. [أيضا]

(Amir San’ani rahimahullah) said: For the linguistic discussion, one should refer to the lexicographers, and Ibn Umar (radi Allahu anhuma) is among the lexicographers; his statement is proof and evidence, even if it is mawquf (not marfu’).

[سبل السلام 159/1]

(Siddiq Hasan Khan rahimahullah) said: All the books of language, the Arabs, and the poetry of those who came after them clarify (that shafaq means redness). [الروضة الندية 201/1]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 305

Hadith Commentary: Benefits and Issues:
There are differing opinions among the esteemed Imams regarding facing towards or turning one’s back to the Qiblah at the time of relieving oneself. We will mention only the well-known views:

(1)
Facing towards or turning one’s back to the Qiblah in an open area or desert is impermissible. In a constructed building or enclosed place, it is permissible. This is the view of Imam Malik rahimahullah and Imam Shafi‘i rahimahullah. Imam Ishaq ibn Rahwayh rahimahullah and, according to one narration, Imam Ahmad rahimahullah also hold this position.

(2)
Facing towards or turning one’s back to the Qiblah is impermissible in both open areas/deserts and in the toilet or enclosed places. This is the position of Ibrahim al-Nakha‘i rahimahullah and Sufyan al-Thawri rahimahullah, and this was also held by Abu Ayyub al-Ansari radi Allahu anhu. According to one narration, Imam Ahmad rahimahullah also held this view.

(3)
Facing towards or turning one’s back to the Qiblah is permissible everywhere; there is no restriction. This is the view of Imam Rabi‘ah al-Ra’y rahimahullah, Dawud al-Zahiri, and ‘Urwah ibn al-Zubayr.

(4)
Facing towards the Qiblah is not permissible anywhere, but turning one’s back is permissible everywhere. This is the view of Imam Ahmad rahimahullah and, according to one narration, Imam Abu Hanifah rahimahullah as well. (Sharh Sahih Muslim: 1/130)

The well-known position of the Hanafis is that neither facing towards nor turning one’s back to the Qiblah is permissible anywhere.

The correct view is that, out of respect, reverence, and etiquette for the Qiblah, one should make every effort, as much as possible, to avoid facing towards or turning one’s back to the Qiblah at the time of relieving oneself. Even if a person, in the case of a toilet or a nearby screen or barrier, thinks that his face is not towards the Qiblah but towards a wall—as a person feels modesty and shyness in relieving himself in front of someone—if there is a barrier in between, he does not consider it problematic. Therefore, only in a case of necessity or compulsion should one face towards or turn one’s back to the Qiblah, because there is allowance for permissibility in such cases.

Lexical Explanation:
«كِتَابُ الصَّلَاةِ» The literal meaning of "salat" is supplication (du'a), and in the technical terminology of the Shari'ah, it refers to the well-known act of worship.
«بَابُ الْمَوَاقِيتِ» «مَوَاقِيت» is the plural of "miqat." By this is meant a limited time that has been appointed for a particular task, whether in terms of time or place. Here, it refers to the specific and appointed time set by Allah Almighty for the performance of the prayers.
«إِذَا زَالَت الشَّمْسُ» When the sun declines, that is, when it moves from the very middle of the sky towards the west.
«وَكَانَ ظِلُّ الرَّجُلِ كَطُولِهِ» And when a person's shadow becomes equal to his height, meaning the time for Zuhr remains until the shadow of everything becomes equal to the height of the original object.
«مَالَمْ يَحْضُرُ الْعَصر» Until the time for Asr prayer arrives, that is, when a person's original shadow becomes equal to his height, the time for Asr begins.
«اَلشَّفَقُ» The redness that appears on the horizon of the sky after sunset.
«إِلَيٰ نِصْفِ اللَّيْلِ الْأَوْسَطِ» Here, the word «اَلْأَوْسَطِ» is being used as a descriptor for «نِصْفِ اللَّيْلِ», and by it is meant the first half of the night. This first half is described as "middle" because if the night is divided into two parts, the first half ends upon reaching the middle of the night; therefore, the time for Isha prayer lasts until the first half of the night.
«نَقِيَّةٌ» On the pattern of «فعلية», it is used in the sense of "pure and clean," meaning so clear and transparent that there is no admixture of yellow color.
«مُرْتَفِعَةٌ» When it is high in the sky and not inclined towards the west. In the above hadith, the times for performing the prayers have been mentioned. What is the last time for Isha prayer? There are different opinions on this. The majority of scholars say that it is until the break of dawn (fajr). And what is mentioned in this hadith refers to the preferred time, and some also say that the time for Isha ends at midnight.

Benefits and Issues:
➊ From this hadith, it is established that the time for Zuhr is until the shadow becomes equal to the object, after which the time for Asr begins. This is also the view of the three Imams: Imam Shafi'i, Imam Malik, Imam Ahmad, as well as Imam Abu Yusuf and Imam Zufar rahimahumullah. According to one narration, Imam Abu Hanifah rahimahullah also held this view, but the famous narration attributed to him is that of two shadow-lengths.
➋ The Hanafi scholars have accepted this narration of Imam Abu Hanifah rahimahullah, but there is no authentic marfu' hadith that establishes the time for Zuhr until two shadow-lengths.
➌ It is better to perform the Zuhr prayer within the time when the shadow is equal to the object. This is also the decision of both students of Imam Abu Hanifah rahimahullah, Qadi Abu Yusuf and Imam Muhammad.
➍ In this hadith, there is also an issue regarding "shafaq." Imam Abu Hanifah rahimahullah says that the whiteness that appears immediately after the redness on the horizon of the sky after sunset is what is meant by "shafaq." In contrast, Imam Shafi'i rahimahullah says that it refers to the redness that appears on the horizon of the sky at sunset. This latter view also seems more likely.
➎ It is established from this hadith that it is prohibited to pray at the time of sunrise and sunset, because at that time the sun rises between the two horns of Satan, and that is the specific time for sun-worshippers. Similarly, one should not begin prayer at the exact time of sunset.
➏ From this hadith, the times of the five daily prayers are also known, and it is also known that the beginning and end times for each prayer are as mentioned in this hadith.
➐ As for the issue of whether the time for Asr remains after the sun becomes yellowish, and whether the time for Isha remains after midnight, this hadith establishes that the preferred time does not remain. The one who prays after the sun has become yellow is called a hypocrite (munafiq) in the hadith.

Narrators of the Hadith:
(Sayyiduna Buraydah radi Allahu anhu) His kunya was Abu Abdullah and his name was Buraydah ibn Husayb. Both "Buraydah" and "Husayb" are diminutives. Because he was from the tribe of Aslam, he was called Aslami. When the Prophet sallallahu alayhi wa sallam passed by this tribe during his migration to Madinah, he was among those approximately 80 people who became Muslim at that time. After the Battle of Uhud, he presented himself in the service of the Prophet sallallahu alayhi wa sallam. He participated in all the battles. He was present at the Treaty of Hudaybiyyah and the Pledge of Ridwan. He went to Basrah, and from there set out for jihad towards Khurasan and settled in Marw. He passed away there in 62 or 63 AH and was buried there.
(Sayyiduna Abu Musa al-Ash'ari radi Allahu anhu) By this is meant Abdullah ibn Qays al-Ash'ari radi Allahu anhu. He is counted among the eminent Companions radi Allahu anhum. He migrated to Abyssinia. He presented himself in the service of the Messenger of Allah sallallahu alayhi wa sallam at the time of the Battle of Khaybar. He was appointed governor over Zubaid and Aden. During the caliphate of Sayyiduna Umar radi Allahu anhu, he was appointed governor of Kufa and Basrah. Under his leadership, Tustar was conquered, as well as many other cities. He passed away in 42 AH, though other dates of his death have also been reported.