صحيح البخاري
Bukhari
كتاب مواقيت الصلاةThe Book of The Times of As-Salat (The Prayers) and Its Superiority
بَابُ وَقْتِ الْمَغْرِبِ:Chapter. The time of the Maghrib prayer (evening prayer).
Hadith 561
اُردوEn
حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ ، قَالَ : حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ ، عَنْ سَلَمَةَ ، قَالَ : " كُنَّا نُصَلِّي مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَغْرِبَ إِذَا تَوَارَتْ بِالْحِجَابِ " .
Narrated Salama: We used to pray the Maghrib prayer with the Prophet when the sun disappeared from the horizon.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The time for the Maghrib prayer is at sunset, as is evident from its name.
In one hadith, it is stated that the Maghrib prayer is performed when the sun sets and disappears behind the veils.
(Sahih Muslim, al-Masajid, Hadith: 1440(636))
In another narration, it is mentioned that the time for the Maghrib prayer is when the sun sets and becomes completely hidden, and it lasts until the redness disappears.
(Sahih Muslim, al-Masajid, Hadith: 1385(612))
After sunset, a redness remains in the west for a while, which, in most seasons, stays on the horizon for about an hour.
When this redness disappears, the time for Maghrib ends and the time for Isha begins.
The time for the Maghrib prayer is at sunset, as is evident from its name.
In one hadith, it is stated that the Maghrib prayer is performed when the sun sets and disappears behind the veils.
(Sahih Muslim, al-Masajid, Hadith: 1440(636))
In another narration, it is mentioned that the time for the Maghrib prayer is when the sun sets and becomes completely hidden, and it lasts until the redness disappears.
(Sahih Muslim, al-Masajid, Hadith: 1385(612))
After sunset, a redness remains in the west for a while, which, in most seasons, stays on the horizon for about an hour.
When this redness disappears, the time for Maghrib ends and the time for Isha begins.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 561
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
This hadith indicates that the time for Maghrib begins after the sun has set, and it also establishes that one should not delay Maghrib, rather it should be performed at its earliest time.
2:
There is a difference of opinion among the Salaf regarding whether the time for Maghrib is extended (mumtad) or not extended (ghayr mumtad).
According to the majority (jumhur), it is extended from the setting of the sun until the disappearance of the twilight (shafaq).
However, the view of al-Shafi'i and Ibn al-Mubarak is that Maghrib has only one time, and that is the earliest time.
Their evidence is the narration of Jibril (alayhis salam), in which it is mentioned that on both days he led the Prophet (sallallahu alayhi wa sallam) in Maghrib prayer immediately after sunset.
The evidence of the majority is the narration of Abu Musa found in Sahih Muslim,
in which it is stated: ((Then he delayed Maghrib until the time when the twilight had disappeared)). The opinion of the majority is more correct.
The majority have answered the narration of Jibril in three ways: 1- In it, only the statement of the preferred (afdhal) time is mentioned,
the time of permissibility (jawaz) is not mentioned; 2- The narration of Jibril is earlier, from the Makkan period, and the narration regarding the extension of Maghrib time until the disappearance of the twilight is later, from the Madinan period; 3- This narration (of Abu Musa) is, in terms of chain of transmission (isnad), more authentic than the narration of Jibril.
1:
This hadith indicates that the time for Maghrib begins after the sun has set, and it also establishes that one should not delay Maghrib, rather it should be performed at its earliest time.
2:
There is a difference of opinion among the Salaf regarding whether the time for Maghrib is extended (mumtad) or not extended (ghayr mumtad).
According to the majority (jumhur), it is extended from the setting of the sun until the disappearance of the twilight (shafaq).
However, the view of al-Shafi'i and Ibn al-Mubarak is that Maghrib has only one time, and that is the earliest time.
Their evidence is the narration of Jibril (alayhis salam), in which it is mentioned that on both days he led the Prophet (sallallahu alayhi wa sallam) in Maghrib prayer immediately after sunset.
The evidence of the majority is the narration of Abu Musa found in Sahih Muslim,
in which it is stated: ((Then he delayed Maghrib until the time when the twilight had disappeared)). The opinion of the majority is more correct.
The majority have answered the narration of Jibril in three ways: 1- In it, only the statement of the preferred (afdhal) time is mentioned,
the time of permissibility (jawaz) is not mentioned; 2- The narration of Jibril is earlier, from the Makkan period, and the narration regarding the extension of Maghrib time until the disappearance of the twilight is later, from the Madinan period; 3- This narration (of Abu Musa) is, in terms of chain of transmission (isnad), more authentic than the narration of Jibril.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 164
Shaykh Umar Farooq Saeedi
417. Commentary:
The disappearance of the sun’s disc below the horizon itself constitutes “sunset”; after this, there is no meaning to further precaution.
The disappearance of the sun’s disc below the horizon itself constitutes “sunset”; after this, there is no meaning to further precaution.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 417
Hafiz Imran Ayyub Lahori
«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 redness disappears. 2
1. ➊ Angel Jibril (alayhis salam) led the Prophet (sallallahu alayhi wa sallam) in Maghrib prayer on both days at the time «حين و جبت الشمس» “when the sun had set (i.e., disappeared).” [صحيح : صحيح ترمذي 127]
➋ It is narrated from Salamah bin 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 that the time for Maghrib prayer 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 lengthy hadith, and in it is mentioned that) «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 redness (shafaq) 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 bin 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 redness (shafaq) ends.”
[مسلم: 612، أيضا، طيالسي 2249، أحمد 210/2، أبو داود 396، شرح معاني الآثار 150/1، بيهقي 366/1، أبو عوانة 371/1]
Regarding the hadith of Angel Jibril (alayhis salam) leading the prayer, in which Maghrib was performed at the same time (i.e., at sunset) on both days, three reasons have been mentioned for this:
➊ Angel Jibril (alayhis salam) sufficed with only mentioning the preferred and chosen time, and did not fully mention the time of permissibility.
➋ The hadith of Angel Jibril (alayhis salam) is earlier (i.e., from Makkah), and the ahadith in which the time for Maghrib is mentioned as until the disappearance of the redness are later (i.e., from Madinah), so it is necessary to act upon the latter.
➌ These ahadith are also stronger in chain of narration than the hadith of Angel 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 there is only one time for Maghrib prayer, and that is the initial time (he deduced this from the hadith of Angel 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 prayer: 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 the shafaq (redness) meant by redness?
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 such 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 bin 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 mentioned 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 Ayub Lahori, Volume 1, p. 305
And the beginning time for Maghrib is from sunset, 1 and its last time is until the redness disappears. 2
1. ➊ Angel Jibril (alayhis salam) led the Prophet (sallallahu alayhi wa sallam) in Maghrib prayer on both days at the time «حين و جبت الشمس» “when the sun had set (i.e., disappeared).” [صحيح : صحيح ترمذي 127]
➋ It is narrated from Salamah bin 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 that the time for Maghrib prayer 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 lengthy hadith, and in it is mentioned that) «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 redness (shafaq) 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 bin 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 redness (shafaq) ends.”
[مسلم: 612، أيضا، طيالسي 2249، أحمد 210/2، أبو داود 396، شرح معاني الآثار 150/1، بيهقي 366/1، أبو عوانة 371/1]
Regarding the hadith of Angel Jibril (alayhis salam) leading the prayer, in which Maghrib was performed at the same time (i.e., at sunset) on both days, three reasons have been mentioned for this:
➊ Angel Jibril (alayhis salam) sufficed with only mentioning the preferred and chosen time, and did not fully mention the time of permissibility.
➋ The hadith of Angel Jibril (alayhis salam) is earlier (i.e., from Makkah), and the ahadith in which the time for Maghrib is mentioned as until the disappearance of the redness are later (i.e., from Madinah), so it is necessary to act upon the latter.
➌ These ahadith are also stronger in chain of narration than the hadith of Angel 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 there is only one time for Maghrib prayer, and that is the initial time (he deduced this from the hadith of Angel 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 prayer: 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 the shafaq (redness) meant by redness?
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 such 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 bin 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 mentioned 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 Ayub Lahori, Volume 1, p. 305
Source: Fiqh al-Hadith, Volume One, Page: 305
