to be silent and were forbidden from speaking. Furthermore, what we have narrated is an explicit text (naṣṣ). How then could it be abandoned for the likes of this conjecture, or opposed by it? 114 - Issue; He said: (And when the sun sets, the Maghrib prayer becomes obligatory, and it is not recommended to delay it until the twilight disappears.) As for the entry of the time of Maghrib upon the setting of the sun, it is the consensus of the people of knowledge. We know of no disagreement among them regarding it, and the hadiths indicate it. Its end is the disappearance of the twilight. This is the view of al-Thawrī, Isḥāq, Abū Thawr, the scholars of opinion (aṣḥāb al-raʾy), and some of the companions of al-Shāfiʿī. Mālik, al-Awzāʿī, and al-Shāfiʿī said: It has only one time, at the setting of the sun, because Gabriel, peace be upon him, prayed it with the Prophet, peace and blessings of God be upon him, on both days at one time, in the clarification of the prayer times, and the Prophet, peace and blessings of God be upon him, said: My nation will continue to be in goodness as long as they do not delay the Maghrib until the stars become intertwined. And because the Muslims are in consensus on performing it at one time at the beginning of the time. From Ṭāwūs: The Maghrib and ʿIshāʾ do not pass until dawn. Similar is reported from ʿAṭāʾ, due to what we mentioned regarding the Ẓuhr and ʿAṣr. Our evidence is the hadith of Burayda, that the Prophet, peace and blessings of God be upon him, prayed the Maghrib on the second day when the twilight disappeared. In a wording narrated by al-Tirmidhī: He delayed the Maghrib until just before the twilight disappeared. Abū Mūsā narrated that the Prophet, peace and blessings of God be upon him, delayed the Maghrib on the second day until the twilight was about to fall. Narrated by Muslim and Abū Dāwūd. In the hadith of ʿAbd Allāh ibn ʿAmr, that the Prophet, peace and blessings of God be upon him, said: The time of Maghrib is as long as