Muslim

Hadith Commentary: Benefits and Issues: When the sun sets, a redness remains in the west for approximately one hour. After that, this redness disappears and in its place, for a short while (about half an hour), whiteness remains. Then that whiteness also vanishes, and in its place darkness appears.

According to the Sahibayn (Imam Abu Yusuf and Imam Muhammad, rahimahullah), as well as Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, "shafaq" refers to the redness. According to the well-known opinion of Imam Abu Hanifah rahimahullah, it refers to both the redness and the whiteness, meaning that the time for Isha begins when darkness appears. There is also another opinion from Imam Abu Hanifah rahimahullah that is in accordance with the other Imams, and therefore, in general, the common practice nowadays is according to the opinion of the majority of the Imams.

Understanding Jurisprudence (Tafaqquh)
It is explicitly established from this hadith that the time for the Zuhr prayer remains until the shadow becomes equal (to the object), and after the shadow surpasses this length, the time for the Asr prayer begins. There is no hadith that proves the time for Zuhr remains until the shadow becomes twice the length (of the object).

As for the hadith from Sahih Bukhari that is often presented, in which it is mentioned that the Prophet sallallahu alayhi wa sallam was on a journey and the mu’adhdhin intended to give the call to prayer, but the Prophet sallallahu alayhi wa sallam said, “Let it cool down.” The mu’adhdhin again wished to give the call to prayer after a short while, but the Prophet sallallahu alayhi wa sallam said, “Let it cool down,” until we saw the shadow of the hills had declined... etc. [صحیح بخاری ح 539] This cannot be used as evidence against us, because firstly, this is an incident that took place during travel. Indeed, this is explicitly mentioned in the very hadith itself, and in the noble hadith, permission for «جمع بين الصلوتين» during travel and similar circumstances has been reported. Thus, it is possible that the Prophet sallallahu alayhi wa sallam delayed (the prayer) with the intention of «جمع بين الظهر والعصر».

Furthermore, this hadith is also found in another place in Sahih Bukhari «باب الابراد بالظهر فى شدة الحر», and there too, the wording is «حتي راينا فى التلول». Now, by combining these two wordings, it becomes clear that what is meant by the shadow being equal is that the shadow reaches from the top of the hills to their base, because the shadow of the hills is usually observed in this manner—when it becomes level with their summit. And it is an established principle that the ahadith explain one another. Thus, it is understood that the time for Zuhr is until the shadow becomes equal (to the object), and after that, the time for Asr begins.

Hadith Commentary: Benefits and Issues: When the sun rises or sets, Satan brings his horns close to the sun so that those who prostrate to the sun at these times appear as if they are prostrating to this accursed one. The real purpose is to prevent resemblance to the disbelievers, as they worship the sun at these times; therefore, Muslims should not perform prayer during these periods. However, the reality of Satan’s two horns and the rising and setting of the sun between them is just as beyond the scope of our knowledge as is knowing the complete reality of Satan himself.

Hadith Footnote: Vocabulary of the Hadith:
Thawr al-Shafaq:
The spreading and diffusion of redness.

The Initial Time of Isha and Its End
«وَهُوَ أَوَّلُ الْعِشَاءِ وَآخِرُهُ نِصْفُ اللَّيْل»

And this is the initial time of Isha. 1 And its end is at midnight. 2

1. ➊ In the narration reported from Abu Musa al-Ash‘ari radi Allahu anhu, in which a questioner asked the Messenger of Allah sallallahu alayhi wa sallam about the times of prayer... it is mentioned that on the first day, the Messenger of Allah sallallahu alayhi wa sallam «فا قام العشاء حين غاب الشفق» “led the Isha prayer when the twilight had disappeared.” [مسلم 614، كتاب المساجد ومواضع الصلاة: باب أوقات الصلوات الخمس، نسائي 523، أبو داود 395]

➋ In the hadith regarding the leadership of Jibril alayhis salam, on the first day, the time for Isha is mentioned as «حين غاب الشفق» “when the twilight had disappeared.” [صحيح: صحيح ترمذي 127، نسائي 513]

2. ➊ It is narrated from Abdullah ibn Amr radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «وقت صلاة العشاء إلى نصف الليل» “The time for Isha prayer is until midnight.” [مسلم: 612، كتاب المساجد ومواضع الصلاة: باب أوقات الصلوات الخمس، طيالسي 2249، أحمد 210/2، أبو داود 396، شرح معاني الآثار 150/1، بيهقى 366/1]

➋ It is narrated from Abu Hurairah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: «و إن آخر وقتها العشاء حين ينتصف الليل» “Indeed, the last time for Isha is until midnight.” [صحيح: صحيح ترمذي 129، كتاب الصلاة: باب ما جاء فى مواقيت الصلاة عن النبي، الصحيحة 1696، ترمذي 151، احمد 232/2]

The jurists have differed regarding the last time for Isha prayer.

(Ahmad rahimahullah, Malik rahimahullah, Shafi‘i rahimahullah) The last time for Isha is until one-third of the night. This is also the position of Abu Hurairah radi Allahu anhu, Umar radi Allahu anhu, Imam Qasim rahimahullah, and Umar ibn Abd al-Aziz rahimahullah.

(Abu Hanifah rahimahullah) The last time for Isha is until midnight.

(The majority, Tahawi rahimahullah) The last time for Isha is until the break of dawn (fajr). [تحفة الأحوذي 528/1، نيل الأوطار 469/1، عارضة الأحوذي 277/1]

(Shawkani rahimahullah) The last preferred (ikhtiyari) time for Isha is until midnight, and the permissible and emergency (idtirari) time is until fajr. [نيل الأوطار 470/1]

(Nawawi rahimahullah) He also holds this view. [شرح مسلم 123/3]

(Sayyid Sabiq rahimahullah) He gives preference to this view. [فقه السنة 92/1]

(Ibn Qudamah rahimahullah) The preferred time is until one-third of the night, and in case of necessity, until the appearance of the second fajr. [المغنى 28/1]

(Preferred/Strongest Opinion) The clear words of the hadith «نصف الليل» state that the last time for Isha is only until this point.

(Hafiz Ibn Hajar rahimahullah) I have not seen any clear hadith regarding the time for Isha extending until fajr. [تحفة الأحوذى 528/1]

(Ibn al-‘Arabi rahimahullah) The last time for Isha is until midnight. [عارضة الأحوذي 277/1]

(Abd al-Rahman Mubarakpuri rahimahullah) The last time for Isha is until midnight. [تحفة الأحوذى 529/1]

(Siddiq Hasan Khan rahimahullah) He also holds this view. [الروضة الندية 202/1]

(Albani rahimahullah) The correct view is that the time for Isha is until midnight. [تمام المنة ص/ 142]

Those who state that the time for Isha extends until fajr use as their evidence this hadith: «ليس فى النوم تفريط إنما التفريط على من لــم يـصـل الصلاة حتى يحيى وقت الأخرى» “Negligence is not in sleep, but negligence is only for the one who did not pray until the time for the next prayer arrived.” [مسلم: 681٬311، كتاب المساجد ومواضع الصلاة: باب قضاء الصلاة الفائتة واستحباب تعجيل قضائها، أبو داود 441، أحمد 298/5، ترمذي 177، ابن ماجة 698]

The answer given to this is that this hadith is not for specifying or determining the time, but rather it only mentions the disobedience of the person who delays one prayer until the time of the next prayer. [تمام المنة ص: 141، المحلى 178/3]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 309

Hadith Commentary:
Benefits and Issues:
In response to the questioner, the Prophet (sallallahu alayhi wa sallam) mostly mentioned the ending times of the prayers, from which it becomes evident that the questioner wanted to know how much leeway there is in the timings of the five prayers and up to what time each prayer can be performed.

«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

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.