الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء والمرسلين، نبينا محمد وعلى آله وصحبه أجمعين أما بعد
Allaah, The Most High, said:
إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
((Indeed, the prayer is enjoined on the believers, at specified times)) (An-Nisaa: 103)
He, The Most High, said regarding the timings of these obligatory prayers:
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
((Establish the prayer at the decline of the sun until the darkness of the night, and [the recital of] the Qur’aan of dawn. Indeed [the recital of] the Qur’aan of dawn is ever witnessed.)) (Al-Israa: 78)
Shaikh ‘Uthaimeen (rahimahullaah) said regarding this aayah: “He, The Most High, commands His Prophet, Muhammad (sallallaahu ‘alaihi wa sallam) with establishing the prayer – completely and perfectly, outwardly and inwardly in their (correct) times.
لِدُلُوكِ الشَّمْسِ
((At the decline of the sun))
Meaning: its inclination towards the western horizon after the Zawaal (when the sun has just passed the middle of the sky at noon). So there enters into that the Dhuhr prayer as well as the ‘Asr prayer.
إِلَىٰ غَسَقِ اللَّيْلِ
((Until the darkness of the night))
Meaning: its darkness, so there enters into that the Maghrib prayer as well as the ‘Ishaa prayer
وَقُرْآنَ الْفَجْرِ
((And [the recital of] the Qur’aan of dawn))
Meaning: the Fajr prayer, and it is called ‘Qur’aan’ due to the legitimacy of lengthy recitation in it, longer than that of other than it, as well as due to the virtue of recitation in it whereby Allaah witnesses it as do the Angels of the night and the Angels of the day. So in this aayah, five timings are mentioned for the prescribed prayers.”[1]
The importance of the five daily prayers, and their effect upon the believer is something that is emphasized in the religion, regarding it Shaikh ‘Uthaimeen (rahimahullaah) said: “Indeed Allaah, The Most High, has obligated five daily prayers upon His servants in the day as well as in the night; scheduled for given times that necessarily signify the Wisdom of Allaah, The Most High, so that the servant should be upon correspondence with his Lord, The Most High, in these prayers during the course of all of their timings. Hence they (the prayers) are to the heart what the status of water is to a tree, it is saturated by way of it from time to time – not all at one time and then cut off from it.”[2]
What follows is a discussion of the timing and other important issues related to the last of the five daily prayers – the ‘Ishaa prayer, so as to bring about clarity with regard to its timings – both beginning and end, as well as to remove ambiguity and common misconceptions when observing it and so as to be upon clear sightedness with regard to it.
The Beginning of the Time of the ‘Ishaa Prayer
Imaam An-Nawawee (rahimahullaah) said: “The Ummah is united upon the fact that the time of ‘Ishaa is at the disappearance of the afterglow of sunset.”[3]
Ibn Al-Mundhir said: “The people of knowledge are united – except for whoever has irregularity from them of the fact that the initial time of ‘Ishaa is when the afterglow of sunset disappears.”[4]
Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “As for the time of ‘Ishaa, then it is at the disappearance of the red afterglow of sunset; however in the building (i.e. built structures) one should take precaution up until the disappearance of the whiteness. For it may conceal the redness due to the walls, so when the whiteness disappears then the disappearance of the redness is positively ascertained. This is the Madhab of the majority such as Maalik and Ash-Shaafi’ee and Ahmad, as for Abu Haneefah; then the afterglow of sunset with him is the whiteness itself.”[5]
The permanent committee of scholars mentioned: “The time of ‘Ishaa is when the afterglow of sunset disappears, so when the afterglow disappears then carry out the prayer, and whoever prays it before the red afterglow of sunset disappears then his prayer is invalid, with the exception of the one for whom it is permitted to combine between the two prayers due to a legislated excuse such as travel and sickness and rainfall.”[6]
Shaikh Muhammad Naasir ud Deen Al-Albaanee (rahimahullaah) said regarding the ‘Ishaa prayer: “The beginning of its time is when the afterglow disappears – and it is the redness, and from the proof of those that state that is that which was stated by Ibn Sayyid an-Naas in Sharh At-Tirmidhee:
‘Indeed, every individual who has knowledge of the location of ascent (of the sun) and location of sundown knows that the whiteness does not disappear – in certainty except during the first third of the night, and it is that which he (‘alaihis salaaatu was-salaam) demarcated the expiration of ‘most of the time’ by way of it. Thus it is correct in sureness that its time enters before the first third of the night for certainty, for it has indeed been established through textual proof that it enters before the disappearance of the twilight that is white, so it becomes clear with that in assurance that the time (of ‘Ishaa) enters with the (disappearance) of the afterglow of sunset which is red.’
This is the madhab of the majority.”[7]
The Time for ‘Ishaa Begins With The Disappearance of the Red Afterglow of Sunset – Even if the White Twilight Remains
There is no difference amongst the Fuqahaa that the opening time at which the ‘Ishaa prayer enters is from the disappearance of the afterglow of sunset. They only differ concerning the afterglow, so the majority hold that it is the redness, whilst Abu Haneefah and Zufar (bin Hudhail) state that it is the white that comes after the redness.[8]
Shaikh Muhammad bin ‘Ibraheem Aal Ash-Shaikh mentioned: “The time of Maghrib does not have any time of pressing need/necessity in it (i.e. due to immanent expiration), and its expiration is following the afterglow of sunset – and it is the redness, so when it disappears – it expires. As for the whiteness, then it is not conditional with regard to it in anything from this, so the time of ‘Ishaa enters and there remains something from whiteness. From them are those who say that it is until the disappearance of the whiteness, whilst the first (opinion) is more correct, and the (Arabic) language endorses it, and Ash-Shafaq (the afterglow of sunset) is the name of the redness – not for the whiteness.”[9]
Shaikh ‘Uthaimeen (rahimahullaah) said regarding the post-sunset redness in the western horizon: “When the redness disappears – not the whiteness, then the time of Maghrib expires and the time for ‘Ishaa enters, and its extent by the hour varies in accordance to the variation of the seasons. Therefore on occasions it becomes longer and on occasions it is shorter; however it is known by visual observation. So whenever you see that the redness on the horizon has ceased, then this is proof that the time for Maghrib has indeed elapsed, and it varies between an hour and a quarter to an hour and thirty three minutes – approximately – after Maghrib.”[10]
The End of the Time of ‘Ishaa
The opinions concerning the end of the time of ‘Ishaa differ amongst the people of knowledge, these differences are outlined by Ibn Rushd (rahimahullaah) who said: “As for its concluding time, then they differed in regard to it to that of three statements:
The saying that it is (until) a third of the night.
The saying that it is (until) half of the night.
The saying that it is (until) the appearance of dawn.
The reason for the differing in that is due to the disagreement of the narrations.”[11]
The difference between the scholars in relation to those statements predominantly revolves around the second and third statements, that of the concluding time for the ‘Ishaa prayer being at half of the night or its ending at the appearance of dawn.
Shaikh Al-Albaanee (rahimahullaah) mentioned that in such cases of differing: “Indeed; it is imperative to return back to the other ahaadeeth which are clear in the restriction of the time of ‘Ishaa, such as his saying (sallallaahu ‘alaihi wa sallam):
وَقْتُ صَلَاةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ الْأَوْسَطِ
((The time of the ‘Ishaa prayer is until half of the average night))
Reported by Muslim[12] and others. That which corroborates it is what was written by ‘Umar bin Al-Khattaab to Abee Moosaa Al-‘Ash’aree: ‘And pray ‘Ishaa in that which is between you and between a third of the night, and if you delay, then until a half of the night, and do not be from those who are neglectful.’ Reported by Maalik and At-Tahaawi and Ibn Hazm, and its chain of narration is Saheeh (authentic).
So this hadeeth is a clear proof of the fact that the time for ‘Ishaa extends only to half of the night, and it is the truth.”[13]
Those who hold the last opinion predominantly state that the time of preference of praying the ‘Ishaa prayer is until a third or half the night, and from half the night until before the appearance of dawn it is a time of pressing need. This is explained further by the people of knowledge, Ibn Qudaamah (rahimahullaah) said: “What is more appropriate – if Allaah, The Most High, wills, is that one should not delay it beyond a third of the night, and if he delays it until half the night then it is permissible, and what is after half (of the night) is a time of pressing need/necessity.”[14]
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) mentioned: “When the afterglow of sunset disappears; and it is the redness in the western direction, the time for Maghrib ends, and the time for ‘Ishaa enters until half of the night, and that which comes after half of the night is a time of pressing need/necessity for the time of ‘Ishaa. So it is impermissible to delay until that which comes after half the night, however that which is after the setting (i.e. disappearance) of the afterglow of sunset until half of the night – all of it is a time of preference for ‘Ishaa. So if one were to pray it after half of the night, he has carried it out in time, however he is sinful, because he delayed it until the time of pressing need/necessity.”[15]
The people of knowledge who state that the time for praying the ‘Ishaa prayer ends at half way through the night mention that this is understood from the various ahaadeeth of the Prophet (sallallaahu ‘alaihi wa sallam) which make this clear, such as his saying (sallallaahu ‘alaihi wa sallam):
وَقْتُ صَلَاةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ
((The time for the ‘Ishaa prayer is until half of the night))[16]
Likewise the saying of the Prophet (sallallaahu ‘alaihi wa sallam):
وَقْتُ صَلَاةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ الْأَوْسَطِ
((The time of the ‘Ishaa prayer is until half of the average night))[17]
Saalih – the son of Imaam Ahmad (rahimahumullaah) said: “I asked him (Imaam Ahmad) concerning the time of ‘Ishaa. He said: ‘when the afterglow of sunset disappears until a third of the night and it has been said: until half of the night.’”[18]
Ibn Qudaamah (rahimahullaah) said regarding its concluding time being that of half the night: “Its concluding time being that of half of the night is the saying of Ath-Thawree and Ibn Al-Mubaarak and Abee Thawr and the people of opinion and is one of two sayings of Ash-Shaafi’ee due to that which is reported by Anas bin Maalik who said: ‘The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) delayed the ‘Ishaa prayer until half of the night.’ Reported by Al-Bukhaaree.[19]
Shaikh Al-Albaanee (rahimahullaah) said regarding the ‘Ishaa prayer: “It’s concluding time is when it is the middle of the night.”[20]
Shaikh ‘Uthaimeen (rahimahullaah) said: “The time of ‘Ishaa is until half of the night.”[21]
Delaying the ‘Ishaa Prayer Until a Third of the Night or Until Half of it
Al-Haafidh Ibn Hajr (rahimahullaah) said regarding the hadeeth:
لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ أَنْ يُؤَخِّرُوا العِشَاءَ إِلَى ثُلُثِ اللَّيْلِ أَوْ نِصْفِهِ
((Were it not that I would impose hardship upon my Ummah, then I would have ordered them to delay ‘Ishaa until a third of the night or its half.))[22]
“Based upon this, whoever finds strength within himself to delay it and is not overcome by sleep and that it does not prove difficult upon any one of those that are following the Imaam, then delay in his right is better, and An-Nawawee resolved that in the explanation of Muslim, and it is the preference of many of the people of hadeeth from the Shaafi’iyyah and other than them, and Allaah Knows Best.”[23]
Shaikh ‘Uthaimeen (rahimahullaah) said: “As for delaying the ‘Ishaa prayer until the end of its time, then it is better, because the Prophet (sallallaahu ‘alaihi wa sallam) came out one night and a great part of the night had elapsed, so he said:
إِنَّهُ لَوَقْتُهَا لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي
((Indeed it is its time, were it not that I would impose difficulty upon my Ummah))[24]
So if the woman is busied in the home and she delays the ‘Ishaa prayer until the end of its time, then that is better. Likewise if there is a group (of people) in a place where there is no Masjid around them, or that they are the people of the Masjid themselves, then what is better for them is to delay if it is not difficult for them, until a third of the night has passed, so what is between a third and half then this is the best time for ‘Ishaa.”[25]
What is Meant by Half of the Night – And How it is Calculated
Shaikh ‘Abdul-‘Azeez bin Baaz (rahimahullaah) said: “It is obligatory that the ‘Ishaa prayer should be observed before half the night, and it is impermissible to delay it to (beyond) half the night, due to the saying of the Prophet (sallallaahu ‘alaihi wa sallam):
وَقْتُ صَلَاةِ الْعِشَاءِ إِلَى نِصْفِ اللَّيْلِ
((The time for the ‘Ishaa prayer is until half of the night))[26]
So it is upon you that you should pray it before half of the night – in accordance to astronomical cycles, since the night increases and decreases, and the general rule is that it is half the night by way of hours. So if the night is ten hours long, then it is impermissible for you to delay it until the end of the fifth hour, and if the night is eleven hours long, then it is impermissible to delay it until the end of the fifth hours and thirty minutes – and in this way. The best that it could be observed is that it is done so in the first third (of the night), and whoever prays it in the initial time then there is no objection.”[27]
Shaikh ‘Uthaimeen (rahimahullaah) said: “What is intended by half of the night? Is the night from the setting of the sun until its rising? Or from the setting of the sun until the appearance of dawn (Fajr)?
As for in the Arabic language; then they are both known as night. As for in the legislation, then what is apparent is that the night ends with the appearance of dawn, so on the basis of this we say: the night which is divided into two equal parts in order to understand (the time of) the ‘Ishaa prayer is from the disappearance of the sun until the appearance of dawn. Therefore half of that which is between them both; then it is the concluding time, and what comes after half of the night is not a time for the obligatory prayer, it is but a time for supererogatory prayer and Tahajjud (voluntary night prayer).”[28]
Regarding the Opinion That the ‘Ishaa Prayer Has an Extended time Until the Appearance of Dawn
Imaam At-Tahaawi (rahimahullaah) said: “It is apparent from the totality of the ahaadeeth that the concluding time of ‘Ishaa is at the appearance of dawn, and that is by way of Ibn ‘Abbaas and Abu Moosaa and Al-Khudree who report that the Prophet (sallallaahu ‘alaihi wa sallam) delayed it until a third of the night, and Abu Hurairah and Anas report that he delayed it until the middle of the night. Likewise Ibn ‘Umar reported that he delayed it until a third of the night had elapsed, and ‘Aaishah reported that he delayed (praying ‘Ishaa) along with her until a great part of the night had elapsed.
All of these reports are in the ‘Saheeh’, thus it is established on account of this that the whole of the night is a time for it (i.e. the ‘Ishaa prayer), however, it is at three timings: As for when its time enters until a third of the night has passed, then it is the best time that it is prayed in. As for after that until half the night is complete, then it is in a virtue that is lesser than that, and as for after half of the night; then lesser than that.”[29]
As for the ahaadeeth that are utilized as proof for this opinion, then there is no hadeeth that clearly states that the time for ‘Ishaa extends until the appearance of dawn, as for the narration:
آخر وقت العشاء حين يطلع الفجر
((The concluding time of ‘Ishaa is at the appearance of dawn))
Then this is not authentic, as stated by Shaikh Al-Albaanee[30] and he mentioned that it has no basis for it therefore it cannot be utilized as proof.
As for the hadeeth that is often cited as a proof for praying the ‘Ishaa prayer after half the night:
لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى
((There is no negligence in sleep; rather negligence is upon the one who does not pray a prayer until the time of the next prayer has come.))[31]
Then a discussion of this hadeeth will follow.
Shaikh Al-Albaanee’s Assessment of the Opinion that the ‘Ishaa Prayer has an Extended Time Until the Appearance of Dawn
Shaikh Al-Albaanee (rahimahullaah) said: “We do not find for those that go with the opinion – and they are the multitude – that the time of ‘Ishaa extends to the Fajr prayer except for two hadeeth, and both do not stipulate in that regard:
The first: From Abee Qataadah that is elevated (to the Prophet [sallallaahu ‘alaihi wa sallam]):
لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى
((There is no negligence in sleep; rather negligence is upon the one who does not pray a prayer until the time of the next prayer has come.))
It was utilized as proof on the basis of what we have mentioned by some of the people of Dhaahir (literalists) from the early ones as well as Ash-Shawkaanee the examiner from the later ones, and Ibn Hazm refuted that with a strong rebuttal, he said: ‘This does not at all furnish proof for what they stated, and they are in agreement with us without any differing from any one of the Imaams that the time of the Fajr prayer does not extend until the time of the Dhuhr prayer. Therefore it is correct that this report does not hold proof of the connection of the time of each prayer with the time of that which is after it, it only has within it a sin of the one who delays a prayer until the time of other than it, whether its concluding time is connected with the beginning of the second one in relation to it, or that it is not connected.
It does not likewise contain that he is not a neglectful one for the one who delays it until its time expires, even if the time of the second has not entered, nor that he is actually neglectful, rather it is silent regarding it in this report. However its explanation is in the rest of the reports in which there is textual stipulation upon the expiration of the time of each prayer, and exigency necessitates that whoever exceeds the proper bounds with every action the set time of which has been demarcated by Allaah, The Most High, for that action, then he has indeed transcended the limits set by Allaah.’
The second hadeeth: from ‘Aa’ishah who said: The Prophet (sallallaahu ‘alaihi wa sallam) delayed (observing the ‘Ishaa prayer) one night until a great part of the night had passed, and until the people of the Masjid had fallen asleep. Then he came out and prayed, then he said:
إِنَّهُ لَوَقْتُهَا لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي
((Indeed it is its time, were it not that I would impose difficulty upon my Ummah))[32]
So the apparent nature of the hadeeth seems that he prayed it after the first half of the night had passed, however the hadeeth is to be interpreted/explained.
An-Nawawee said: ‘The intent by a great part of the night is: much of it, and the intent is not: most of it, and it is a must to go by this interpretation, due to his saying (sallallaahu ‘alaihi wa sallam):
إِنَّهُ لَوَقْتُهَا
((Indeed it is its time))
And it is inadmissible that the intent of this statement should be after half the night, because no one from the scholars has said that delaying it until after half of the night is better.’
As such; the closest of the schools of thought to what is correct is the saying of those that say that the time of ‘Ishaa is until half the night, and it is a saying of Ash-Shaafi’ee as was mentioned by Ash-Shawkaanee.”[33]
Shaikh ‘Uthaimeen’s Assessment of the Opinion that the ‘Ishaa Prayer has an Extended Time Until the Appearance of Dawn
Regarding the hadeeth:
لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى
((There is no negligence in sleep; rather negligence is upon the one who does not pray a prayer until the time of the next prayer has come.))
Shaikh ‘Uthaimeen (rahimahullaah) discussed the utilization of this hadeeth as a proof of this issue when he said: “The evidence for the issue that it’s concluding time is until the appearance of dawn is his saying (sallallaahu ‘alaihi wa sallam):
لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى
((There is no negligence in sleep; rather negligence is upon the one who does not pray a prayer until the time of the next prayer has come.))
They (those who hold this opinion) say: this is a proof upon the fact that the timings of the prayer are adjoining, and if that is the case; then the concluding time of ‘Ishaa is the time of the appearance of dawn.
However; this has no proof in it, because his saying:
إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيءَ وَقْتُ الصَّلَاةِ الْأُخْرَى
((Rather negligence is upon the one who does not pray a prayer until the time of the next prayer has come.))
Meaning in that in which both of their times are adjoining, and so due to this; one cannot enter the Fajr prayer into it along with the Dhuhr prayer – by consensus. Indeed; the time of the Fajr prayer does not extend to that of the Dhuhr prayer – through consensus. So if there is no proof in this hadeeth; then it is necessary to return back to other proofs, and the other proofs have no evidence in them that proves that the time of ‘Ishaa extends to the appearance of dawn.
This is that which the Sunnah points to, it is also that which is pointed to in what is apparent from the Qur’aan:
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
((Establish the prayer at the decline of the sun until the darkness of the night, and [the recital of] the Qur’aan of dawn. Indeed [the recital of] the Qur’aan of dawn is ever witnessed.)) (Al-Israa: 78)
The dark of night is during its half time, because the darkest that the night becomes is when it is midnight, when the sun is midway in the skyline that is on the other side of the world. Therefore from the middle of the day – which is its Zawaal (when the sun has just passed the middle of the sky at noon) until the middle of the night, Allaah has made it as one time, because the times of the obligatory prayers are continuous during it, Dhuhr – it is followed by ‘Asr, it is followed by Maghrib, it is followed by ‘Ishaa. What comes after the outmost therefore is external, and it is due to this that He separated, so He said:
وَقُرْآنَ الْفَجْرِ
((And [the recital of] the Qur’aan of dawn))
He separated and made Fajr independent, so this proves that the five daily prayers – four of them are consecutive, and one is separate.
So that which is correct therefore, is that the time of ‘Ishaa is until half of the night.”[34]
The Shaikh (rahimahullaah) said likewise: “The time of the ‘Ishaa prayer is from the disappearance of the afterglow of sunset until half of the night, and its time does not extend until the appearance of dawn because it is in opposition to what is manifest from the Qur’aan and evident of the Sunnah, since Allaah, The Most High, said:
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ
((Establish the prayer at the decline of the sun until the darkness of the night.)) (Al-Israa: 78)
He did not say: until the appearance of dawn; and the Sunnah likewise has made it clear that the time of the ‘Ishaa prayer ends at half way through the night.”[35]
Countries in Which the Afterglow of Sunset is Delayed/Protracted so Waiting for the Time of ‘Ishaa Becomes Difficult
Shaikh ‘Uthaimeen was asked concerning the countries in which the red afterglow of sunset is delayed/protracted and on account of the disappearance of which the time for ‘Ishaa prayer enters, and so waiting for the time for ‘Ishaa prayer to begin becomes difficult upon them.
The Shaikh (rahimahullaah) replied: “If the afterglow of sunset does not disappear until the appearance of dawn, or that it disappears in a time which does not give room for the ‘Ishaa prayer to be observed before the appearance of dawn, then these people come under the ruling of those who have no time for ‘Ishaa with them. So they are to estimate its time with that of the nearest countries to them – from those that have a time for ‘Ishaa that can be taken into regard, and it has been said, that it is to be in consideration with its time in Makkah because it is Umm al-Quraa (the mother of towns).
So if the afterglow disappears before dawn by a lengthy amount of time which allows room for the ‘Ishaa prayer, then the wait is necessary upon them until it disappears – except if the wait is difficult upon them, so at that time it is permissible for them to combine ‘Ishaa with Maghrib – as a preceding combination, out of repelling difficulty and hardship, due to His saying, The Most High:
يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ
((Allaah desires ease for you and does not desire hardship for you)) (Al-Baqarah: 185)
As well as His saying:
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
((And [He] has not placed upon you in the religion any difficulty)) (Al-Hajj: 78)
Likewise in Saheeh Muslim[36] from ‘Abdullaah bin ‘Abbaas (radhiyallaahu ‘anhumaa) who said:
جمَعَ رسولُ اللهِ صلَّى اللهُ عليه وسلَّم بين الظُّهرِ والعَصرِ والمغربِ والعِشاءِ بالمدينةِ من غيرِ خوفٍ ولا مَطرٍ
فقيل لابن عَبَّاسٍ: ما أرادَ إلى ذلك؟ قال: أرادَ أنْ لا يُحرِجَ أُمَّتَه
‘The Messenger of Allaah (sallallaahu ‘alaihi wa sallam) combined the Dhuhr with the ‘Asr prayer, and between the Maghrib and the ‘Ishaa prayer in Al-Madeenah without being in a state of fear nor due to rain.’ So it was said to Ibn ‘Abbaas: ‘What did he intend thereby?’ He said: ‘He intended that his Ummah should not be put to hardship.’
Meaning, that it should not be afflicted by hardship due to abandonment of combining.”[37]
In Conclusion
Shaikh ‘Uthaimeen (rahimahullaah) said: “There is no hadeeth from the Messenger of Allaah (sallallaahu ‘alaihi wa sallam) that proves that the time of ‘Ishaa extends until the appearance of dawn – at all. Due to this the preferable assertion (opinion) is indeed that it is until half of the night, and the noble Aayah points to this, since He (Allaah, The Most High) has separated Fajr from the timings of the other four:
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ
((Establish the prayer at the decline of the sun))
Meaning: (declined away from) its meridian.
إِلَىٰ غَسَقِ اللَّيْلِ
((Until the darkness of the night))
Allaah gathered between them because there is no separator between them. So from the time of the expiration of Dhuhr there enters (the time for) ‘Asr, and from the time of the expiration of ‘Asr there enters (the time for) Maghrib, and from the time of the expiration of Maghrib there enters (the time for) ‘Ishaa, as for Fajr, then He said:
وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
((And [the recital of] the Qur’aan of dawn. Indeed [the recital of] the Qur’aan of dawn is ever witnessed.))
So Fajr is not connected to a prayer, not before it nor after it, because between it and Dhuhr is the first half of the day, and between it and the ‘Ishaa prayer half of the last part of the night.”[38]
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[1] At-Tafseer ath-Thameen vol 5 p.175
[2] Majmu’ Fataawa vol 12 p.234
[3] Al-Majmu’ Sharh al-Muhadhab vol 3 p.38
[4] Al-Awsat vol 2 p.338
[5] Majmu’ Fataawa vol 22 p.93
[6] Fataawa Al-Lajnah ad-Daa-imah vol 6 p.150
[7] Ath-Thamar al-Mustaṭaab vol 1 p.64-65 – with slight abridgement.
[8] Al-Mawsu’ah al-Fiqhiyyah (Al-Kuwaitiyyah) vol 27 p.316
[9] Fataawa wa Rasaa-il Samaahah Ash-Shaikh Muhammad bin Ibraheem bin ‘Abdil-Lateef Aal Ash-Shaikh vol 2 p.142
[10] Sharh al-Mumti’ vol 2 p.110
[11] Bidaayatul Mujtahid vol 1 p.241
[12] Hadeeth number 1387
[13] Tamaam al-Minnah p.141-142
[14] Al-Mughni vol 1 p.394
[15] Majmu’ Fataawa vol 10 p.384-385
[16] Reported by Muslim (no.1388)
[17] Reported by Muslim (no.1387)
[18] Masaa-il Al-Imaam Ahmad – Riwaayah Ibnihi Abil-Fadl Saalih (no.38)
[19] Al-Mughni vol 1 p.394
[20] Ath-Thamar al-Mustaṭaab vol 1 p.65
[21] Sharh al-Mumti’ vol 2 p.115
[22] Reported by At-Tirmidhee (no.167) and An-Nasaa-i (no.534) and Ibn Maajah (no.691). It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Saheeh Sunan At-Tirmidhee (no.167).
[23] Fathul Baari vol 3 p.42
[24] Reported by Muslim (no.1443)
[25] Majmu’ Fataawa vol 12 p.209
[26] Muslim (no.1388)
[27] Majmu’ Fataawa vol 10 p.386-387
[28] Sharh al-Mumti’ vol 2 p.115
[29] Nasb ar-Raayah vol 1 p.303
[30] See: Silsilah al-Ahaadeeth ad-Da’eefah (no.6561)
[31] Reported by Muslim (no.1560)
[32] Reported by Muslim (no.1443)
[33] Abridged from: Ath-Thamar al-Mustaṭaab vol 1 p.69-72
[34] Abridged from: Sharh al-Mumti’ vol 2 p.113-115
[35] Majmu’ Fataawa vol 12 p.239
[36] Hadeeth number 1631
[37] Majmu’ Fataawa vol 12 p.206-207
[38] Sharh Riyaadh us Saaliheen vol 1 p.360
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