Authored by: Imran Ayub Lahori
❀ The Time of Maghrib: From Sunset Until the Disappearance of the Redness
❶ Hazrat Jibreel عليه السلام led the Prophet صلى الله عليه وسلم in Maghrib prayer on both days at this time:
"حِينَ وَجَبَتِ الشَّمْسُ"
“When the sun had set.”
[Sahih: Sahih Tirmidhi: 127]
❷ It is narrated from Hazrat Salamah bin Akwa’ رضي الله عنه:
"إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي الْمَغْرِبَ إِذَا غَرَبَتِ الشَّمْسُ"
“Undoubtedly, the Messenger of Allah صلى الله عليه وسلم used to perform Maghrib when the sun had set.”
Sahih Bukhari also contains these words:
"إِذَا تَوَارَتْ بِالْحِجَابِ"
“When the sun disappeared behind the veil (horizon).”
[Ahmad: 4/54; Bukhari: 561, Kitab Mawaqit al-Salah: Bab Waqt al-Maghrib; Muslim: 636; Abu Dawud: 417; Tirmidhi: 164; Ibn Majah: 688; Tabarani al-Kabir: 6289; Bayhaqi: 1/446; Abu Awanah: 1/361; Darimi: 1/275; Ibn Hibban: 1523]
❸ There is consensus (ijma’) that the time of Maghrib begins at sunset.
[Nayl al-Awtar: 1/458]
❹ It is narrated from Hazrat Abu Musa Ash’ari رضي الله عنه that a questioner asked the Messenger of Allah صلى الله عليه وسلم about the prayer times (in a long Hadith, in which it states):
"فَأَقَامَ الْمَغْرِبَ حِينَ وَقَعَتِ الشَّمْسُ"
“He صلى الله عليه وسلم performed Maghrib when the sun had set.”
On the second day:
"ثُمَّ أَخَّرَ الْمَغْرِبَ حَتَّى كَانَ عِنْدَ سُقُوطِ الشَّفَقِ"
“Then he delayed Maghrib until the redness (shafaq) had disappeared.”
[Muslim: 614, Kitab al-Masajid wa Mawadi’ al-Salah: Bab Awqat al-Salawat al-Khams; Nasa’i: 523; Abu Dawud: 395; Ahmad: 4/416; Tirmidhi: 152; Ibn Majah: 667; Abu Awanah: 1/373; Ibn Khuzaymah: 1/166; Daraqutni: 1/262; Bayhaqi: 1/371]
❺ It is narrated from Hazrat Abdullah bin Amr رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
"وَقْتُ صَلَاةِ الْمَغْرِبِ مَا لَمْ يَسْقُطْ ثَوْرُ الشَّفَقِ"
“The time of Maghrib prayer extends until the redness (shafaq) has disappeared.”
[Muslim: 612; also, Tayalisi: 2249; Ahmad: 2/210; Abu Dawud: 396; Sharh Ma’ani al-Athar: 1/150; Bayhaqi: 1/366; Abu Awanah: 1/371]
Reconciling the Ahadith of Hazrat Jibreel عليه السلام
The narration of Hazrat Jibreel عليه السلام mentioning that Maghrib was prayed at sunset on both days has been explained in three ways:
❶ Hazrat Jibreel عليه السلام only explained the preferred and optimal time, not the entire permissibility window.
❷ The Hadith of Hazrat Jibreel عليه السلام is earlier (Makkah), while the Ahadith that mention Maghrib extending until the redness disappears are later (Madinah) and must therefore be acted upon.
❸ These Ahadith are also stronger in terms of their chain of narration, thus they must be preferred.
[Nayl al-Awtar: 1/444; Tuhfat al-Ahwadhi: 1/527]
This is the position of the majority (Jumhur), including the Hanbalis and Hanafis.
The Shafi’i View
The Shafi’i scholars hold that Maghrib has only one time: the initial time (sunset), citing the Hadith of Hazrat Jibreel عليه السلام.
[Sharh al-Muhadhdhab: 3/33; al-Mabsut: 1/144; al-Mughni: 2/24; al-Insaf fi Ma’rifah al-Rajih min al-Khilaf]
This is the position mentioned in early Shafi’i texts such as:
Meaning of Shafaq (Redness)
It is narrated from Hazrat Ibn Umar رضي الله عنه:
"الشَّفَقُ الْحُمْرَةُ"
“Shafaq is the redness.”
[Abd al-Razzaq: 2122; Bayhaqi: 1/373]
Linguistic Explanation:
The Hanafi View
Imam Abu Hanifah رحمه الله said that shafaq refers to a whiteness that usually remains after the redness. His evidence is a Hadith:
"وَآخِرُ وَقْتِ الْمَغْرِبِ إِذَا اسْوَدَّ الشَّفَقُ"
However, this Hadith is not established in chain.
[Nasb al-Rayah: 1/230]
In the Hanafi school, the fatwa is given on the position of the Sahibayn (Imam Abu Yusuf رحمه الله and Imam Muhammad رحمه الله). It is also mentioned that Imam Abu Hanifah رحمه الله later adopted this view.
[Nayl al-Awtar: 1/467; al-Muhadhdhab: 1/53; Ma’na al-Muhtaj: 1/123; al-Lubab: 1/60; Tuhfat al-Ahwadhi: 1/488]
Conclusion
The view of the majority (Jumhur) is the correct view:
❀ The Time of Maghrib: From Sunset Until the Disappearance of the Redness
❶ Hazrat Jibreel عليه السلام led the Prophet صلى الله عليه وسلم in Maghrib prayer on both days at this time:
"حِينَ وَجَبَتِ الشَّمْسُ"
“When the sun had set.”
[Sahih: Sahih Tirmidhi: 127]
❷ It is narrated from Hazrat Salamah bin Akwa’ رضي الله عنه:
"إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يُصَلِّي الْمَغْرِبَ إِذَا غَرَبَتِ الشَّمْسُ"
“Undoubtedly, the Messenger of Allah صلى الله عليه وسلم used to perform Maghrib when the sun had set.”
Sahih Bukhari also contains these words:
"إِذَا تَوَارَتْ بِالْحِجَابِ"
“When the sun disappeared behind the veil (horizon).”
[Ahmad: 4/54; Bukhari: 561, Kitab Mawaqit al-Salah: Bab Waqt al-Maghrib; Muslim: 636; Abu Dawud: 417; Tirmidhi: 164; Ibn Majah: 688; Tabarani al-Kabir: 6289; Bayhaqi: 1/446; Abu Awanah: 1/361; Darimi: 1/275; Ibn Hibban: 1523]
❸ There is consensus (ijma’) that the time of Maghrib begins at sunset.
[Nayl al-Awtar: 1/458]
❹ It is narrated from Hazrat Abu Musa Ash’ari رضي الله عنه that a questioner asked the Messenger of Allah صلى الله عليه وسلم about the prayer times (in a long Hadith, in which it states):
"فَأَقَامَ الْمَغْرِبَ حِينَ وَقَعَتِ الشَّمْسُ"
“He صلى الله عليه وسلم performed Maghrib when the sun had set.”
On the second day:
"ثُمَّ أَخَّرَ الْمَغْرِبَ حَتَّى كَانَ عِنْدَ سُقُوطِ الشَّفَقِ"
“Then he delayed Maghrib until the redness (shafaq) had disappeared.”
[Muslim: 614, Kitab al-Masajid wa Mawadi’ al-Salah: Bab Awqat al-Salawat al-Khams; Nasa’i: 523; Abu Dawud: 395; Ahmad: 4/416; Tirmidhi: 152; Ibn Majah: 667; Abu Awanah: 1/373; Ibn Khuzaymah: 1/166; Daraqutni: 1/262; Bayhaqi: 1/371]
❺ It is narrated from Hazrat Abdullah bin Amr رضي الله عنه that the Messenger of Allah صلى الله عليه وسلم said:
"وَقْتُ صَلَاةِ الْمَغْرِبِ مَا لَمْ يَسْقُطْ ثَوْرُ الشَّفَقِ"
“The time of Maghrib prayer extends until the redness (shafaq) has disappeared.”
[Muslim: 612; also, Tayalisi: 2249; Ahmad: 2/210; Abu Dawud: 396; Sharh Ma’ani al-Athar: 1/150; Bayhaqi: 1/366; Abu Awanah: 1/371]
Reconciling the Ahadith of Hazrat Jibreel عليه السلام
The narration of Hazrat Jibreel عليه السلام mentioning that Maghrib was prayed at sunset on both days has been explained in three ways:
❶ Hazrat Jibreel عليه السلام only explained the preferred and optimal time, not the entire permissibility window.
❷ The Hadith of Hazrat Jibreel عليه السلام is earlier (Makkah), while the Ahadith that mention Maghrib extending until the redness disappears are later (Madinah) and must therefore be acted upon.
❸ These Ahadith are also stronger in terms of their chain of narration, thus they must be preferred.
[Nayl al-Awtar: 1/444; Tuhfat al-Ahwadhi: 1/527]
This is the position of the majority (Jumhur), including the Hanbalis and Hanafis.
The Shafi’i View
The Shafi’i scholars hold that Maghrib has only one time: the initial time (sunset), citing the Hadith of Hazrat Jibreel عليه السلام.
[Sharh al-Muhadhdhab: 3/33; al-Mabsut: 1/144; al-Mughni: 2/24; al-Insaf fi Ma’rifah al-Rajih min al-Khilaf]
This is the position mentioned in early Shafi’i texts such as:
- al-Amaali
- Majma’ al-Kafi
- Uyoon al-Masa’il
- al-Bahr al-Muheet
And in modern Shafi’i texts: - al-Umm
- al-Imla’
- al-Mukhtasarat
- al-Risalah
- al-Jami’ al-Kabir
[Tabaqat Ibn Hidayah Allah, p. 245]
Some Shafi’i scholars have mentioned two times for Maghrib: one at sunset and the second at the disappearance of the redness.
[Nayl al-Awtar: 1/458]
According to Imam Nawawi رحمه الله, this is the correct position.
[Sharh Muslim: 3/123; al-Majmu’: 3/34]
Meaning of Shafaq (Redness)
It is narrated from Hazrat Ibn Umar رضي الله عنه:
"الشَّفَقُ الْحُمْرَةُ"
“Shafaq is the redness.”
[Abd al-Razzaq: 2122; Bayhaqi: 1/373]
Linguistic Explanation:
- Qamus al-Muheet: The redness that appears in the sky after sunset until near Isha.
- Mukhtar al-Sihah: The glow or redness of the sun’s rays extending until near Isha.
- Khalil رحمه الله: Shafaq means redness.
- al-Farra’ رحمه الله: Some Arabs likened a reddish cloth to shafaq.
- al-Munjid: The redness in the sky after sunset.
The majority (Jumhur), Imam Ahmad رحمه الله, and Imam Shafi’i رحمه الله all affirm that shafaq refers to redness. This is also the position of Hazrat Ibn Umar, Hazrat Ibn Abbas, Hazrat Abu Hurairah, Hazrat Ubadah bin Samit رضي الله عنهم, Imam Ibn Abi Laila رحمه الله, and Imam Thawri رحمه الله.
The Hanafi View
Imam Abu Hanifah رحمه الله said that shafaq refers to a whiteness that usually remains after the redness. His evidence is a Hadith:
"وَآخِرُ وَقْتِ الْمَغْرِبِ إِذَا اسْوَدَّ الشَّفَقُ"
However, this Hadith is not established in chain.
[Nasb al-Rayah: 1/230]
In the Hanafi school, the fatwa is given on the position of the Sahibayn (Imam Abu Yusuf رحمه الله and Imam Muhammad رحمه الله). It is also mentioned that Imam Abu Hanifah رحمه الله later adopted this view.
[Nayl al-Awtar: 1/467; al-Muhadhdhab: 1/53; Ma’na al-Muhtaj: 1/123; al-Lubab: 1/60; Tuhfat al-Ahwadhi: 1/488]
Conclusion
The view of the majority (Jumhur) is the correct view:
- Imam Nawawi رحمه الله: Shafaq is redness.
[Sharh Muslim: 3/123] - Abd al-Rahman Mubarakpuri رحمه الله: Shafaq is redness.
[Tuhfat al-Ahwadhi: 1/488] - Mulla Ali Qari رحمه الله: The widely accepted view is that shafaq is redness.
- Amir San’ani رحمه الله: Linguistic sources support this view; Hazrat Ibn Umar رضي الله عنهما is recognized among linguists, and his words are authoritative even if they are mursal.
[Subul al-Salam: 1/159] - Sadiq Hasan Khan رحمه الله: All Arabic dictionaries and poetry clarify that shafaq means redness.
[al-Rawdah al-Nadiyyah: 1/201]
