mohammed maroof ahmed

Asalam aliykum,

my name is m.maroof i want to one qustation about maghrib n isha prayer.
as i know magrib prayer time is very short but, some people are telling if u lose jamat for magrib u pray any time before ishsa.
and in normal isha n magrib they told us we pray on same time, can u please clear me this dubght with hadiss a sharef.

Muhammad Hasnain

BISMILLAHIARRAHMANIARRAHIM..

Hazrat Buraidah RaziAllahu Anhu said that a man asked RasulAllah SallAllahuAlehiWaAlihiWasallam about prayer times.He(SallAllahuAlehiWaAlihiWasallam) replied,"Pray with us today and tommorrow."When the sun had passed the meridian Hazrat Bilal RaziAllahu Anhu gave the call to prayer and recited the iqamah for the noon (Zuhur) prayer. When the sun was still high Hazrat Bilal RaziAllahu Anhu again made the call to prayer and iqamah for afternoon (Asr) prayer.As soon as the sun set Hazrat Bilal RaziAllahu Anhu once again made the call and iqamah for the sunset (Maghrib) prayer. When twilight had ended again the call and iqamah and the night (Isha) prayer. When dawn appeared RasulAllah SallAllahualehiWaAlihiWasallam again commanded Hazrat Bilal RaziAllahu Anhu and the dawn (Fajr) prayer was called and prayed.

The next day RasulAllah SallAllahuAlehiWaAlihiWasallam delayed the noon prayer untill the extreme heat had passed. He (SallAllahuAlehiWaAlihiWasallam) observed the afternoon prayer delaying it beyond the previous day. He (SallAllahuAlehiWaAlihiWasallam) observed the sunset prayer just before twilight had ended. He (SallAllahuAlehiWaAlihiWasallam) observed the night prayer after one third of the night had passed and He (SallAllahuAlehiWaAlihiWasallam) observed the dawn prayer when there was clear daylight. RasulAllah (SallAllahuAlehiWaAlihiWasallam) then told the man who initially enquired about the prayer times, "The time for your prayer is within the limits you have seen." (Muslim, Ma'Ariful Hadis)

abu Hasan

short answer: the prayer times are thus -
fajr: from dawn until sunrise
zuhr: from zawal (mid-day) until shadows reach twice the length of the objects
asr: from the time the shadow of the object reaches twice its length until sunset
maghrib: from sunset until the redness disappears from the sky (it is completely night)
isha: from the time the redness disappears from the sky until dawn

in other words:
fajr is from dawn (where the isha prayer ends) until sunrise.
zuhr is from zawal until beginning of asr time
asr is from the time zuhr ends until maghrib time
maghrib is from the time asr ends until isha time
and isha time is from the time maghrib ends until dawn or fajr time.

note that there are three times in a day when praying is prohibitively disliked and a sin to do so purposely

1. about twenty minutes after sunrise (until the shadows are twice their length)
2. exact mid-day (about twenty minutes; zawal needs a little lengthier explanation )
3. about twenty minutes before sunset (when the sun turns red before sunset and such that one can see it easily without squinting) [however, if for any reason somebody has not prayed asr, they must not omit it. it is a sin to pray in this time, and a bigger sin to omit the farD prayer]

also, in the hanafi madh'hab the zuhr/asr prayer is debated, though i have mentioned the widely accepted opinion.

-------------------------------------------------------------------------
hanafi fuqaha explain it thus:

the beginning of the maghrib (prayer) time is from the sunset until the drowning of the afterglow [ghurubi'sh shafaqi'l aHmar] according to the prevalent ruling [mufta bih]
and this is what has been reported from our imam [abu Hanifah] and the fatwa is given according to this opinion and this is what the other two imams [muhammad and abu yusuf] have also said because of ibn umar's mentioning the 'redness of the horizon.' [afterglow] this is also reported by many other prominent companions [sahabah] and the masters of the languages.

it is also reported that imam [abu hanifah] reverted from this position.

the time of the `isha and witr is from the setting of the afterglow [the redness disappears] until dawn.

maraqi'l falaH sharH nur al-iDah / imam sharnblali pg.118/119

-----------------------------
aH: in our times due to artificial lighting, it may not be observed in the cities. the obscenely bright lights drown out all natural beauty. if one really would like to see the afterglow, one needs to drive far from the madding crowd, down the countryside (or the desert.) you get the idea.

Allah ta'ala knows best.

__________________
no signature is a good signature

Muhammad Hasnain

JazakAllah

Wadood

Sidi isn't the Hanafi ruling when the whiteness disappears completely. I thought, the redness disappears before the whiteness. The Shafi'i ruling is when the redness disappears and the Hanafi is when the whitness disappears from the horizon after the redness. Please correct me on this

__________________
Ya Abu Bakr Ya 'Umar Ya 'Uthman Ya 'Ali

abu Hasan

you are right.

the latter scholars among the Hanafis have said that it is until the whiteness disappears completely. thus is it is said in al-fat'H (fat'H al-Qadir) and his student `allama qasim, in radd al-muhtaar, in fatawa riDawiyyah and bahar e shariat (quoting from fatawa)

that is the time of maghrib is until the whiteness of the horizon disappears after sunset.

to summarize what alaHazrat said in his fatawa ar-Ridawiyyah vol.5/pg.242 and what imam ibn abidin said in radd al-muHtaar vol.1/pg.390:

shafaq or the afterglow is used to mean two shades: red and white. everybody agrees [including saHibayn] that maghrib time is until the redness disappears. however according to our imam abu Hanifah, maghrib time is until shafaq al-abyaD or until the whiteness disappears. some Hanafis say that our imam reverted from this position [to that of redness] as reported in nuqayah, wiqayah, durar (wa ghurar), al-islaH, durar al-biHar, al-imdad (al-fattaH), al-mawahib and its exegesis al-burHan, insisting that the fatwa is given according to this opinion - that is until the redness disappears. allamah qasim (quTlubughah) in his tas-hih says that there is no proof that the imam reverted from his earlier position [that maghrib is until the whiteness disappears] and this is the madh'hab of abu bakr as-siddiq, mu`adh ibn jabal and ayeshah raDiyallahu `anhum. also that when we say shafaq or the afterglow it means 'whiteness' [at-taS'HiH wa't tarjiH pg.154-158]

[aH: the position i have quoted above is from maraqi'l falaH and its sharH imdad al-fattaH]

ibn abidin says, that the first position is the most considerate (until the whiteness disappears) whereas the the second (until the redness disappears) is the most cautious.

moreover, this difference is a matter of about twelve minutes. [zuHayli, al-fiqh al-islami, vol.1/pg.511]

---------------------------------------------------------------------------
conclusion:
one should choose the most cautious opinion. unless there is a need, one should never delay the maghrib prayer until the afterglow changes from red to white. and one should always pray isha after the whiteness has disappeared.

just like DHuhr and `aSr - one should never delay the DHuhr prayer after the shadows are similar in length to the object [one shadow] and always pray aSr after shadows reach twice the length of the object.

Allah ta'ala knows best.

__________________
no signature is a good signature

Haroon

Assalamu alaikum,

here in Birmingham, the masjids are following the fatwa that maghrib finishes when the redness dissapears, because in the summer after the isha jamaat is done you can still see some light in the sky. What i was told was that this position is more suitable to the uk and northern countries.

The difference in time is a lot more than 12 minutes as well though. The whiteness from the sky dissapears these days about 10.30pm-ish uk time, but the redness dissapears about 9.40pm, and it is the latter which the masjids in birmingham at least are following.

__________________
Jabir (ra) reported: The Messenger of Allah (salallahu alayhe wasalam) said, \"The similitude of the five (obligatory) Salat is like a river running at the door of one of you in which he takes a bath five times a day.\'\'

azizq

For the maghrib prayer in winter (UK) is it right to say the time limit is 1 hour and for the summer an hour and a half?