Maghrib Prayer Time Limit: Shafaq Ahmar & Fiqh Explanation (Asna al-Matalib)

Have you ever felt anxious while performing the Maghrib prayer, fearing the lapse of its stipulated time? A common misconception prevails within the community that the time for Maghrib is exceedingly narrow—barely sufficient for the adhan, ablution, the five obligatory rakʿahs, and a small meal. Once these are completed, the time is considered to have elapsed.

Is that indeed the case?

Within the corpus of Shafi’i jurisprudence (Fiqh), the discussion concerning the definitive end time of Maghrib is indeed quite extensive and engaging. There are two major opinions frequently debated among students of Islamic sciences and scholars of classical texts. To address this ambiguity, let us consult one of the authoritative references within the Shafi’i school, namely the book Asna al-Matalib Sharh Raudhatut Thalibin by Shaykh al-Islam Zakariya al-Anshari.

This article will comprehensively examine the actual end time of the Maghrib prayer, what Shafaq Ahmar is, and how modern astronomical science calculates it.

The Beginning of Maghrib Time: The Setting of the Solar Disc

Before discussing the “end,” we must first agree on the “beginning.” Zakariyā al-Anṣārī explains that the time for Maghrib begins precisely when the disk of the sun has completely set.

In Asna al-Matālib, he mentions:

قوله : ( والمغرب ) أي وقته ( بسقوط قرص الشمس وإن بقي الشعاع )

This signifies that, even if the light or its rays are still visible emanating in the sky, as long as the solar disc has disappeared below the western horizon, the time of Maghrib has entered. In mountainous regions or cities with tall buildings, the indication is the disappearance of sunlight from the highest peaks of buildings or hills.

Two Opinions of Shafi’i Scholars: Constricted Time vs. Permissive Time

Here lies the core of the discussion. Within the Shafi’i school of jurisprudence, there exist two narrations concerning the duration of the Maghrib time.

1. The Opinion of a Narrow Time-Window (New School of Thought)

There is a scholarly opinion that the time for ʿIṣā’ (Maghrib) prayer is “constrained.” This opinion is based on the ḥadīth of Jibrīl leading the Prophet Muḥammad (peace and blessings be upon him) in prayer. In that ḥadīth, Jibrīl performed the ʿIṣā’ prayer at precisely the same time for two consecutive days.

Sheikh Zakaria al-Anshari detailed this opinion as follows:

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According to this perspective, the time of Maghrib is limited to the duration of:

• The Adhan and Iqamah.
• Perform purification (wuḍūʾ or ritual bath) and cover the ʿawrah.
• Perform the five rakʿahs of prayer (3 obligatory farḍ rakʿahs + 2 recommended sunnah baʿdiyyah rakʿahs).
• Eat a small amount, just enough to ease hunger.

If the duration for performing the aforementioned acts has elapsed, then the time for Maghrib is considered to have ended. This is the opinion known as Qaul Jadid (the New Opinion) of Imam al-Shafi’i. However, is this the opinion we adopt presently? It turns out it is not.

2. The Opinion of a Broad Timeframe Until the Disappearance of the Red Glow (The Earlier/Dominant View)

The second opinion—and this is the primary reliance (Mu’tamad) of the majority of Shafi’i scholars—states that the time of Maghrib extends until the disappearance of the red twilight.

In the text of the book, it is stated:

قوله: (والقديم وهو المختار)… (امتداده) أي وقت المغرب (إلى مغيب الشفق الأحمر)

Despite being referred to as Qaul Qadim (the Earlier Opinion), research scholars (muhaqqiq) such as Imam Nawawi in Al-Majmu’ and Al-Minhaj actually selected this opinion as the most robust (sahih).

The reasoning is very strong:

1. A more robust ḥadīth: There is a ḥadīth narrated by Muslim which states, “The time of Maghrib is until the red twilight (shafaq) has disappeared.”
2. Hadith Period: The hadith concerning the extended period Red Twilight (Shafaq Ahmar) was revealed in Medina (later period), while the Jibril hadith was revealed in Mecca (earlier period).
3. Prophetic Practice: The Prophet (ﷺ) once recited Surah Al-A’raf in the Maghrib prayer. This surah is quite lengthy and it would be improbable to complete its recitation within the limited timeframe of the Maghrib prayer, which is shorter than the duration required for wudu and a five-rak’ah prayer.

Understanding the Red Twilight (Shafaq Ahmar)

So, our benchmark is Shafaq Ahmar. What is that?

Shafaq Ahmar refers to the reddish twilight glow that appears on the western horizon after sunset. It is the residual reflection of sunlight within the Earth’s atmosphere.

The sequence of the alterations is as follows:

1. Sunset: The time for Maghrib prayer has entered.
2. Red Twilight (Shafaq Ahmar): The sky is reddish-orange in hue. As long as this color persists, we are still within the time of Maghrib (Jawaz time).
3. White Twilight (Shafaq Abyadh): Following the disappearance of the redness, a faint white light typically remains.
4. Total Darkness: The time for ‘Isha prayer has entered.

Sheikh Zakaria affirmed:

قوله: (وذلك) أي مغيب الشفق الأحمر لا ما بعده من الأصفر ثم الأبيض

The determining factor is the disappearance of the red hue, not the yellow or white that follows. Thus, once the red coloration vanishes, the time for ‘Isha prayer has commenced.

Astronomical Science Review: The -18 Degree Criterion

How do we implement the concepts of the kitab kuning (an Indonesian colloquialism for classical Arabic books) in the present era without necessarily relying on daily astronomical observation?

Islamic astronomers (ahl al-falak) have translated the phenomenon of the disappearance of the red twilight into calculations of the sun’s position. As the sun descends further below the horizon, the sky gradually grows darker.

In Indonesia, the Ministry of Religious Affairs (Kemenag) and Islamic organizations such as Muhammadiyah and Nahdlatul Ulama have agreed upon the following astronomical criteria:

• The beginning of ʿIshāʾ (marking the end of Maghrib) occurs when the sun reaches a position of –18 degrees below the horizon.
• This typically happens around 70 to 80 minutes after the Maghrib call to prayer, depending on the location’s latitude and longitude.

Therefore, the digital prayer time schedules on your mobile phone currently utilize the calculation based on a -18-degree position, which corresponds to the disappearance of the Shafaq Ahmar (red twilight).

The Original Wording of the Book Asnā al-Maṭālib

For those who wish to refer directly or study the original text, the following is a complete excerpt from the book Asna al-Matalib, Volume 1, pages 116-117:

[أول وقت المغرب]

قوله: (والمغرب) أي وقته (بسقوط قرص الشمس وإن بقي الشعاع)… (والقديم وهو المختار) في التحقيق وغيره والصواب في الروضة والأظهر في المنهاج والصحيح في المجموع وغيره (امتداده) أي وقت المغرب (إلى مغيب الشفق الأحمر) قال في المجموع بل هو الجديد أيضا… (وذلك) أي مغيب الشفق الأحمر لا ما بعده من الأصفر ثم الأبيض

Essence and Division of Time

Based on the foregoing explanation, we can be reassured that the time of Maghrib is not as constricted as some may fear. However, this does not imply that we should procrastinate or delay in fulfilling this obligatory prayer.

Imam Nawawi divides the time of Maghrib into three categories to facilitate understanding for us:

1. Fadhilah Time (Primary): At the beginning of the time, immediately after the adhan. This is the most excellent.
2. Time of Jawaz (Permissibility): Continues as long as the reddish glow remains in the sky.
3. Time of ‘Udhrah: The ‘Isha time for a traveler who is combining prayers.

Summary Table of Temporal Signs

FAQ (Frequently Asked Questions)

Do not hesitate to perform the Maghrib prayer with tranquility and tuma’ninah. If you have just returned from work and are still observing that the Isha prayer time has not yet commenced, then you still have an opportunity to perform the Maghrib prayer validly, according to the strong opinion within the Shafi’i madhhab.

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