Fatwa ID: 07404

 

Answered by: Maulana Sarfraz Mohammad

 

Question:

 

One summer, I was speaking to a friend and suddenly remembered I hadn’t prayed Maghrib salah. The time of Isha (according to the masjid calendar) had just set in.

 

My friend said that in the summer months in the UK. I should complete my full Maghrib (not qadha) as the time of Isha has not fully set in. On previous advice, she was informed, the ruling of 1hr10mins (7parts) is used in the UK in the summer months due to the (dark night not fully setting in) and therefore, whilst never purposefully delaying salah. If one did happen to still need to pray maghrib, the full salah should be prayed ( within a reasonable time) a task off the musallah should be performed, then Isha can be prayed (to risk not combining salah).

 

So my question is;

 

1)If the masjid Isha time has started in those summer months & for a reason beyond control/forgetfulness. I had missed maghrib, should the full maghrib salah be offered and till when?

 

2) if so which months constitute that advice.

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful

 

Answer:

 

It is of great importance to know and understand that Allah تعالي has instructed the believers to observe the five daily salāh in their respective times. This command is illustrated in the following verse of the holy Qurān

 

{ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا} [النساء: 103]

 

“Indeed the Salah is enjoined upon the Mu’mineen in their specific times”

 

So with regards to the maghrib prayer, the entrance of the time is after sunset and it ends when the redness on the horizon disappears. This is the view of Imām Abū Yūsuf and Imām Muhammad (may Allah have mercy on them) and this is the preponderant view in the Hanafi Mazhab. However, according to Imām Abū Hanīfah (may Allahتعالي have mercy on him) the maghrib time ends when the whiteness on the horizon disappears.

 

So if the Masjid time for the ending of maghrib prayer is according with the view of Imām Abū Yūsuf and Imām Muhammad (may Allah have mercy on them), then that means that according to Imām Abū Hanīfah (may Allahتعالي have mercy on him) the maghrib time is still in. So due to necessity if the maghrib was not performed until after the redness disappears but the whiteness did not, then the maghrib can still be performed in this time.

 

 

«حاشية ابن عابدين = رد المحتار ط الحلبي» (1/ 361):

 

«(وَ) وَقْتُ (الْمَغْرِبِ مِنْهُ إلَى) غُرُوبِ (الشَّفَقِ وَهُوَ الْحُمْرَةُ) عِنْدَهُمَا، وَبِهِ قَالَتْ الثَّلَاثَةُ وَإِلَيْهِ رَجَعَ الْإِمَامُ كَمَا فِي شُرُوحِ الْمَجْمَعِ وَغَيْرِهَا، فَكَانَ هُوَ الْمَذْهَبَ.

 

(وَ) وَقْتُ (الْعِشَاءِ وَالْوِتْرِ مِنْهُ إلَى الصُّبْحِ، وَ) لَكِنْ 

 

(قَوْلُهُ: وإلَيْهِ رَجَعَ الْإِمَامُ) أَيْ إلَى قَوْلِهِمَا الَّذِي هُوَ رِوَايَةٌ عَنْهُ أَيْضًا، وَصَرَّحَ فِي الْمَجْمَعِ بِأَنَّ عَلَيْهَا الْفَتْوَى، وَرَدَّهُ الْمُحَقِّقُ فِي الْفَتْحِ بِأَنَّهُ لَا يُسَاعِدُهُ رِوَايَةٌ وَلَا دِرَايَةٌ إلَخْ. وَقَالَ تِلْمِيذُهُ الْعَلَّامَةُ قَاسِمٌ فِي تَصْحِيحِ الْقُدُورِيِّ: إنَّ رُجُوعَهُ لَمْ يَثْبُتْ، لِمَا نَقَلَهُ الْكَافَّةُ مِنْ لَدُنْ الْأَئِمَّةِ الثَّلَاثَةِ إلَى الْيَوْمِ مِنْ حِكَايَةِ الْقَوْلَيْنِ، وَدَعْوَى عَمَلِ عَامَّةِ الصَّحَابَةِ بِخِلَافِهِ خِلَافُ الْمَنْقُولِ. قَالَ فِي الِاخْتِيَارِ: الشَّفَقُ الْبَيَاضُ، وَهُوَ مَذْهَبُ الصِّدِّيقِ وَمُعَاذِ بْنِ جَبَلٍ وَعَائِشَةَ – رَضِيَ اللَّهُ عَنْهُمْ -. قُلْت: وَرَوَاهُ عَبْدُ الرَّزَّاقِ عَنْ أَبِي هُرَيْرَةَ وَعَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَلَمْ يَرْوِ الْبَيْهَقِيُّ الشَّفَقَ الْأَحْمَرَ إلَّا عَنْ ابْنِ عُمَرَ، وَتَمَامُهُ فِيهِ. وَإِذَا تَعَارَضَتْ الْأَخْبَارُ وَالْآثَارُ فَلَا يَخْرُجُ وَقْتُ الْمَغْرِبِ بِالشَّكِّ كَمَا فِي الْهِدَايَةِ وَغَيْرِهَا. قَالَ الْعَلَّامَةُ قَاسِمٌ: فَثَبَتَ أَنَّ قَوْلَ الْإِمَامِ هُوَ الْأَصَحُّ، وَمَشَى عَلَيْهِ فِي الْبَحْرِ مُؤَيِّدًا لَهُ بِمَا قَدَّمْنَاهُ عَنْهُ، مِنْ أَنَّهُ لَا يُعْدَلُ عَنْ قَوْلِ الْإِمَامِ إلَّا لِضَرُورَةٍ مِنْ ضَعْفِ دَلِيلٍ أَوْ تَعَامُلٍ بِخِلَافِهِ كَالْمُزَارَعَةِ، لَكِنَّ تَعَامُلَ النَّاسِ الْيَوْمَ فِي عَامَّةِ الْبِلَادِ عَلَى قَوْلِهِمَا، وَقَدْ أَيَّدَهُ فِي النَّهْرِ تَبَعًا لِلنُّقَايَةِ وَالْوِقَايَةِ وَالدُّرَرِ وَالْإِصْلَاحِ وَدُرَرِ الْبِحَارِ وَالْإِمْدَادِ وَالْمَوَاهِبِ وَشَرْحِهِ الْبُرْهَانَ وَغَيْرِهِمْ مُصَرِّحِينَ بِأَنَّ عَلَيْهِ الْفَتْوَى. وَفِي السِّرَاجِ: قَوْلُهُمَا أَوْسَعُ وَقَوْلُهُ أَحْوَطُ، وَاَللَّهُ أَعْلَمُ.

 

[تَنْبِيهٌ] قَدَّمْنَا قَرِيبًا أَنَّ التَّفَاوُتَ بَيْنَ الشَّفَقَيْنِ بِثَلَاثِ دُرَجٍ كَمَا بَيْنَ الْفَجْرَيْنِ فَلْيُحْفَظْ

 

 

 

Only Allahتعالي Knows Best.

Written by Maulana Sarfraz Mohammad

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham