[Q 292] Guidelines for Isha Prayer During B Nights

Question

what is the ruling for reading isha in uk when it is b nights can someone read magrib and isha together at the same time?

بسم الله الرحمن الرحيم

الجواب بعون الملك الوهاب اللهم هداية الحق والصواب

Answer

Before understanding the answer, it is necessary to know when the time for Isha begins. There is a difference of opinion among the scholars on this matter:

(1) Al-Imam-ul-A’dham Abu Hanifah رضی اللہ تعالی عنہ states that the time for Isha begins when both Shafaq Ahmar [Red Twilight] and Shafaq Abyad [White Twilight] have disappeared after sunset. According to experts, this happens when the sun is 18 degrees below the horizon.

In regions where the sun does not go that far below the horizon, Shafaq Abyad does not disappear, and according to Imam Abu Hanifah رضی اللہ تعالی عنہ, the time for Isha does not begin.

(2) The Sahibayn (Imam Abu Yusuf and Imam Muhammad), Imam Shafi’i, Imam Malik, and Imam Ahmad bin Hanbal (رحمھم اللہ) state that the time for Isha begins when Shafaq Ahmar [Red Twilight] has disappeared, which happens when the sun is 12 degrees below the horizon.

With these details in mind, the answer to the question is as follows:

In the UK or some other countries, there are days when, according to Imam Abu Hanifah’s principle, the time for Isha either does not enter at all or enters very late. In such cases, a Hanafi person should, as much as possible, follow the opinion of Imam Abu Hanifah. Therefore:

(1) If the time for Isha, according to Imam Abu Hanifah, enters, then, as much as possible, without undue hardship and difficulty, one should follow this timing and perform Isha Salah, even if the time enters late.

(2) If the time for Isha enters very late, and delaying the prayer causes an unwarranted difficulty (حرج), then it is permissible to follow the timing of the Sahibayn/Shafi’i and perform Isha Salah. (This is a concession/ رخصة).

An unwarranted difficulty (حرج) is a valid reason that allows one to leave Imam Abu Hanifah’s position and adopt the position of the Sahibayn/Imam Shafi’i.

[However, if someone bears the hardship and prays according to Imam Abu Hanifah’s time, it is also permissible, rather this will be considered adherence to the original Hanafi school and acting upon ‘Azimah (عزيمة), i.e. scrupulousness, which is a rewardable act.]

(3) Similarly, if, in a region, it becomes the norm for Muslims (including the laity and scholars) to follow the timing of the Sahibayn/Shafi’i during those specific days, then due to this norm (تعامل), the Salah offered during these days following the Shafi’i time will also be considered valid (even if there is no hardship or difficulty).

(4) If, according to Imam Abu Hanifah’s position, the time for Isha does not enter at all in a particular location, then it is correct to perform Salah following the timing of the Sahibayn/Shafi’i. (Even though another opinion among Hanafi scholars is to do Qada of Isha Salah, i.e. make it up, for those days in which the time of Isha doesn’t enter according to Imam Azam’s opinion.)

Note: On days when the time for Isha, according to Imam Abu Hanifah, does enter, even if it enters late, the maximum concession is to follow the timing of the Sahibayn/Shafi’i and perform Salah.

If one performs Salah even before the Sahibayn/Shafi’i time, it is not permissible, and such Salah will not be considered valid. Therefore, Isha Salah is to be performed only after Shafaq Ahmar has disappeared i.e. according to the Sahibayn/Shafi’i timing.

On days when, according to Imam Abu Hanifah, the time for Isha does not enter at all, and the time according to the Sahibayn/Shafi’i enters very late, a cautious person should at least follow the Sahibayn/Shafi’i timing and not perform Salah earlier.

Alternatively, one may make Qada of Isha Salah (as per another opinion of some Hanafi scholars).

However, if Muslims in any place perform Isha Salah even before the Sahibayn/Shafi’i time, i.e., during the time of Maghrib, then those Muslims who are persuasible should be advised. Otherwise, let them pray and do not interfere with them, to avoid conflict and discord [فتنة], because according to some opinions, they, too, will be absolved of their obligation.

لأن هنا قولا آخر مصححا لمشائخنا وهو عدم وجوب العشاء في تلك الأيام فعلى ذلك القول لا يجب عليهم الأداء ولا القضاء وما صلوا يكون صلاة وعبادة غير واجبة عليهم ولا ينبغي منعهم عنها، والله تعالى اعلم

However, for those areas in which even the Sahibayn/Shafi’i time enters very late, one should, as much as possible, avoid combining Maghrib and Isha prayers and maintain the usual gap between these two prayers as that gap is on normal days.

(5) Similarly, in places where even according to the Sahibain/Shafi’i time the time for Isha does not enter, the people there should make up the Isha and Witr prayers. But, if some people still pray Isha and Witr during the night, let them be and do not cause conflict and discord [فتنة].

Note: This is our opinion. However, regarding this issue, you may consult the reliable Sunni scholars and Muftis of your area and act accordingly.

والله تعالى اعلم بالصواب

Answered by: Mufti Sajid Attari

Translated answer

Date: 18th May 2024