Introduction

The determination of prayer timings is one of the fundamental aspects of Islamic ritual practice. Among the five daily prayers, the timing of Maghrib has generated significant discussions among Sunni and Shia scholars, particularly regarding the precise moment when it begins. While the Qur’an emphasises general human observations of natural phenomena rather than precise astronomical timings, later exegetical and jurisprudential efforts sought to clarify the starting time of Maghrib. This writing explores the Islamic legal discourse on the timing of Maghrib, incorporating both Sunni and Shia perspectives, and concludes that the commencement of Maghrib aligns with the physical sunset.

Qur’anic Verses

The Qur’an addresses prayer times in a general sense, linking them to observable natural events such as the movement of the sun and the onset of night. Several verses illustrate this approach:

The Qur’anic language avoids rigid definitions of astronomical moments, favouring subjective observation to determine prayer times. This flexibility highlights the practical nature of Islamic worship, allowing believers in diverse contexts to identify the appropriate times for prayer based on observable signs.

Early Disputes

The Muslim community has long debated on the issue of the exact starting point of Maghrib. Sunni legal schools generally viewed the physical setting of the sun as the beginning of Maghrib whereas several Shiʿa took the criterion of the disappearance of the redness from the east (al-ḥumra al-mashraqiyya). For instance, the Ḥanafī and Shāfiʿī schools concur on sunset as the definitive marker, relying on hadiths that describe the Prophet (pbuh) performing Maghrib immediately after the sun’s disappearance below the horizon.

In contrast, within the Shiʿi tradition, early scholars such as al-Shaykh al-Kulaynī¹, al-Shaykh al-Ṣadūq, and al-Shaykh al-Ṭūsī debated whether the disappearance of “the redness of the east” should serve as an additional criterion for confirming sunset. This view reflects both precautionary tendencies and a contextual response to local practices in Kūfan scholarly circles which will be explained below.

The Shia Perspective: Disappearance of Eastern Redness

Al-Shaykh al-Kulaynī offers a list of 16 hadith in his al-Kāfī supporting the notion that Maghrib begins with the disappearance of the eastern redness, interpreting it as a precautionary marker to confirm that the sun has set completely.² However, this approach was not universal among Shiʿa scholars. Al-Shaykh al-Ṣadūq³, and al-Shaykh al-Ṭūsī⁴ emphasised that the physical sunset itself suffices as the starting point of Maghrib. They viewed the eastern redness as an auxiliary indicator, rather than a separate condition.

In his Wasāʾil al-Shī ʿa, al-Shaykh al-Ḥurr al-ʿĀmilī titled a section “The beginning of Maghrib is sunset, which is determined by the disappearance of the eastern redness,” reflecting the broader Shiʿa position that aligns with physical sunset while accommodating supplementary indicators for those in doubt.⁵ Pre-modern and contemporary Shiʿa scholars have inclined to advance the idea of Maghrib being the disappearance of the sun from the horizon.⁶ It is interesting to note that few reports explain the scientific and metaphoric explanations concerning the time of Maghrib.⁷

Sunni Perspectives

Sunni fiqh, from its formative stages, has largely maintained a straightforward approach to the timing of Maghrib. The reliance on widely circulated hadiths underscores the acceptance of physical sunset as the definitive marker. For example:

• A hadith reported in Sahih Bukhari and Sahih Muslim states:

• Sunni scholars seldom engaged in detailed discussions about auxiliary signs, such as the eastern redness, favouring simplicity and practicality in determining prayer timings.

In Sunni fiqh, a distinction is often made between the time for iftar (breaking the fast) and the time for the Maghrib prayer. This distinction arises from differing interpretations of when "night" begins. The Qur’anic verse states, "Complete the fast until night" (al-layl), which some scholars argue occurs after the redness in the sky (shafaq aḥmar, known as al-ḥumra al-mashriqiyya in Shiʿi fiqh) has disappeared, marking the true onset of night. Conversely, the time for Maghrib prayer begins immediately after the sun sets. Thus, while prayer can start as soon as the sun dips below the horizon, iftar might be delayed until a clearer indication of nightfall is observed. It should be noted that this is a precautionary stance and aligns with Shiʿi position which I have identified as a precautionary measure.

Modern Considerations and Practicality

In light of modern advancements, such as precise astronomical calculations and timekeeping devices, the issue of Maghrib’s timing becomes more accessible. The necessity for subjective observation, such as climbing mountains or observing atmospheric conditions, diminishes when sunset can be scientifically determined. Shiʿa traditions, such as those narrated in al-Kāfī, also reflect a practical approach, discouraging excessive inquiry when the essential criterion—sunset—is evident.

Conclusion

The Qur’an’s emphasis on natural phenomena, coupled with scholarly consensus across Islamic traditions, indicates that Maghrib prayer begins at sunset. While Shiʿa and Sunni schools have nuanced discussions about auxiliary signs like the eastern redness, these serve as precautionary measures rather than primary criteria. Modern tools eliminate the need for intricate observations, reaffirming that the physical disappearance of the sun below the horizon marks the start of Maghrib prayer. This alignment of traditional and contemporary perspectives ensures the timeless applicability of Islamic law to diverse contexts.

References:

[1] al-Kulaynī,al-Kāfī, 3:278

[2] al-Kulaynī,al-Kāfī, 3:278-282.

[3] al-Ṣadūq,al-Faqīh, 1: 218. See hadith no 656

وقال سماعة بن مهران : قلت لأبي عبد الله عليه السلام في المغرب : " إناربما

صلينا ونحن نخاف أن تكون الشمس خلف الجبل [ أ ] وقد سترنا منها الجبل ، فقال

لي : ليس عليك صعود الجبل

[4] al-Ṭūsī, Tahdhībal-aḥkām, 2:257-261

[5] AL-Ḥurral-ʿĀmilī, Wasāʾil al-shīʿā, 3: 126-133 (30 reports)

[6] Shaykh al Saduq, al-Hidāya, p. 130; Shaykh al Mufid,al-Ishrāf, p. 24; Sharif al-Murtada, al-Masā’il al-Nāṣiriya, p. 193; Shaykh al-Tusi, al-Mabsūṭ, vol. 1, p. 74; Ayatullah Khoie. Kitāb al-Ṣalā, vol. 1, p.239-267; Ayatullah Bahjat, Tawḍīḥ al-masā’il, p. 154, rule no. 627; Ayatullah Makarim Shirazi, Tawḍīḥ al-masā’il, rule no. 675

[7] See for instance:

الكافي ج : 3 ص : 278 بَابُ وَقْتِ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ

مُحَمَّدُ بْنُيَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ
عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ
وَقْتُ الْمَغْرِبِ إِذَا ذَهَبَتِ الْحُمْرَةُ مِنَ الْمَشْرِقِ وَ تَدْرِي
كَيْفَ ذَاكَ قُلْتُ لَا قَالَ لِأَنَّ الْمَشْرِقَ مُطِلٌّ عَلَى الْمَغْرِبِ
هَكَذَا وَ رَفَعَ يَمِينَهُ فَوْقَ يَسَارِهِ فَإِذَا غَابَتْ هَاهُنَا ذَهَبَتِ
الْحُمْرَةُ مِنْ هَاهُنَا

الكافي ج : 3 ص : 279

عَلِيُّ بْنُ مُحَمَّدٍ وَ مُحَمَّدُ بْنُالْحَسَنِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ
قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ خَلَقَ حِجَاباً مِنْ ظُلْمَةٍ
مِمَّا يَلِي الْمَشْرِقَ وَ وَكَّلَ بِهِ مَلَكاً فَإِذَا غَابَتِ الشَّمْسُ
اغْتَرَفَ ذَلِكَ الْمَلَكُ غُرْفَةً بِيَدِهِ ثُمَّ اسْتَقْبَلَ بِهَا
الْمَغْرِبَ يَتْبَعُ الشَّفَقَ وَ يُخْرِجُ مِنْ بَيْنِ يَدَيْهِ قَلِيلًا
قَلِيلًا وَ يَمْضِي فَيُوَافِي الْمَغْرِبَ عِنْدَ سُقُوطِ الشَّفَقِ فَيُسَرِّحُ
[فِي الظُّلْمَةِ] الظُّلْمَةَ ثُمَّ يَعُودُ إِلَى الْمَشْرِقِ فَإِذَا طَلَعَ
الْفَجْرُ نَشَرَ جَنَاحَيْهِ فَاسْتَاقَ الظُّلْمَةَ مِنَ الْمَشْرِقِ إِلَى
الْمَغْرِبِ حَتَّى يُوَافِيَ بِهَا الْمَغْرِبَ عِنْدَ طُلُوعِ الشَّمْسِ

[8] Saḥīḥ al-Bukhārī, 1: 140

حدثنا محمد بن بشار قال

حدثنا محمد بن جعفر قال حدثنا شعبة عنسعد عن محمد بن عمرو بن الحسن بن علي

قال قدم الحجاج فسألنا جابر بن عبدالله فقال كان النبي صلى الله عليه وسلم

يصلى الظهر بالهاجرة والعصر والشمسنقية والمغرب إذا وجبت

Saḥīḥ Muslim, 2: 115

حدثنا قتيبة بن سعيد حدثنا حاتم وهو ابن

إسماعيل عن يزيد بن أبي عبيد عن سلمة بن الأكوع ان رسول الله صلى الله عليه

وسلم كان يصلى المغرب إذا غربت الشمس وتوارت بالحجاب