Introduction

The issue of combining Maghrib and ‘Ishā’ prayers at the time of Maghrib (تقديم جمع), particularly during the prolonged summer days in Northern Europe and the UK, is one that has generated scholarly discussion and legal debate. While prayer times are divinely ordained and fixed in principle, exceptional circumstances may call for accommodations grounded in the principles of Islamic jurisprudence (Fiqh).

 This paper aims to present the fiqhi basis for this issue, its legal derivation, and the scholarly rationale behind permitting or disallowing the combination of prayers under specific seasonal and geographic circumstances.

1.   Prayer Times

1.      It is well established in Islam that each prayer has its appointed time.

2.      Maghrib begins at sunset and lasts until the red twilight (known as al-shafaq al- ahmar) disappears from the western horizon.

 3.      The time for ‘Isha begins with the disappearance of this red twilight.

4.      Scholars who uphold this view assert that ‘Isha only enters when the red twilight has vanished. However, in Northern Europe and the UK, this twilight often does not disappear during certain summer months, or it disappears very late.

 5.      If the ruling for the entry of ‘Isha is dependent on the disappearance of the red twilight, and this sign does not occur or occurs extremely late, we move to a secondary ruling: estimation (taqdeer) -based on the hadith of the Dajjal, where the Prophet (peace be upon him) instructed the estimation of prayer times during abnormal circumstances.

2.  Combining Between Maghrib and ‘Isha

1.      The foundational principle is that prayers are to be performed at their specific, appointed times.

 2.      However, the objectives (maqāsid) of the Shariah remain constant, while its application allows for flexibility due to the legal maxims:

o    “A fatwa may change with time and place” (والمكان الزمان بتغير الفتوى تغير).

o    “Hardship brings about ease” (التيسير تجلب المشقة).

3.      Based on this, combining Maghrib and ‘Isha may be permitted due to legitimate hardship, as cited by the Hanbali school and others.

4.      Valid reasons include:

Rain that soaks one’s clothing, shoes, or body.

Snow or severe cold accompanied by harsh wind that harms people.

Sickness.

o    A woman experiencing istiḥāḍah (non-menstrual bleeding).

o    Work-related hardship: concerns that pose genuine hardship or risk to life, wealth, or essential needs. someone who has a valid reason that would generally exempt them from attending congregational or Friday prayers, due to risk to health, safety, wealth, or livelihood.

5.      These and other recognized causes fall under the broader framework of legal concessions.

A Contextualised Conclusion

The permissibility of combining Maghrib and ‘Ishā’ at Maghrib time (jam‘ taqdīm) during

summer is not a blanket ruling, وعدما وجودا علته مع يدور والحكم Rather, it is tied to:

 ·      The absence of the red twilight,

·       The necessity to estimate the time of ‘Ishā’,

·       And the presence of hardship based on valid shar‘ī grounds.

However, if a person:

·    Does not have work or early commitments,

·      Intends to remain awake into the later hours,

·      Or does not experience genuine difficulty from praying each salah at its own time.

 Then the concession would not apply to him, and he is advised to pray each prayer in its time, or at least estimate the time of ‘Ishā’ using scholarly guidance or trusted timetables based on estimation methodologies.

Final Note:

This matter underscores the beauty and depth of Islamic jurisprudence: fixed principles balanced by pragmatic concessions, designed to uphold the Maqāṣid al-Sharīʿah (Overarching objectives of the Shariah) while maintaining individual responsibility and community cohesion.

Additionally, the hadith of Ibn ʿAbbās regarding the permissibility of combining prayers without fear or travel is notably one of only two narrations in Imām al-Tirmidhī’s Jāmiʿ that he stated were “not acted upon by the scholars”. While the hadith has been accepted and applied in legitimate cases of hardship, such as prolonged medical procedures or demanding shift work, the concern lies in its excessive application as a blanket concession for every accountable Muslim to routinely combine prayers over extended periods. Such a broad and ongoing use stretches the hadith beyond its intended scope and stands at odds with the balanced principles of Islamic jurisprudence.

To conclude: This issue is one of ijtihād, where scholars strive to determine the best application of Islamic rulings in unusual or changing circumstances. It is not an area of clear- cut consensus (ijmā‘), and sincere scholars may differ.

Therefore, it is not appropriate to go about declaring people’s prayers invalid or planting seeds of doubt in their hearts, especially when addressing laypeople. Their hearts should not be burdened with uncertainty about the validity of their worship, particularly when they are following sound and recognised scholarly opinions. Such behaviour only leads to unnecessary distress and division within the community. Those who possess knowledge and insight should be a source of wisdom and balance, promoting clarity and unity, not confusion, blame, or discord.

Written By Abu Taymiyyah Mohamed

Allah knows best.