The Imam narrated from the chain of Muhammad bin Labeed. Shu’bah says that Qatadah narrated it once as marfu’ (attributed to the Prophet). Whereas Bundar narrated it in the same way as the aforementioned hadith. This narration was also narrated by Sa’eed bin Abi ‘Aroobah, but he did not narrate it as marfu’ and did not mention Surkhi (redness). Similarly, Ibn Abi ‘Adi narrated it from Shu’bah as mawquf (stopped at the companion), and he did not mention redness from Shu’bah. The Imam narrates another chain from Qatadah and says that therefore this hadith is mawquf and there is no mention of redness in it. Imam Abu Bakr, may Allah have mercy on him, says that it should be considered (reflected upon) that when it is not established from the Prophet Muhammad (peace be upon him) that shafaq is redness, and it is established from the Prophet (peace be upon him) that the beginning time of ‘Isha is when the shafaq disappears, then the ‘Isha prayer should not be performed until the whiteness on the horizon disappears, because that which is non-existent remains non-existent until its existence is certain. Therefore, until it is certainly known that the time for prayer has arrived, prayer does not become obligatory. The performance of the obligatory act is not permissible until its obligation is certain. Because when the redness disappears and the whiteness remains, the arrival of the time for ‘Isha is not certain but doubtful. Because the scholars have differed regarding shafaq. Some say it means redness, while others say it means whiteness. And it is not established from the indication of the Prophet (peace be upon him) that shafaq means redness. And the time which is not established from the Prophet (peace be upon him) and upon which the Muslims are not agreed, then performing the prayer at that time is not obligatory, unless Allah, His Messenger, or the Muslims make it obligatory at a certain time (then it can be performed). Thus, when the whiteness remains on the horizon and the scholars have differed regarding the obligation of ‘Isha prayer at that time, and there is no evidence established from the Prophet (peace be upon him) for the obligation of prayer at that time (then prayer should not be performed at that time). Therefore, when the whiteness disappears and darkness prevails, the scholars have agreed upon the obligation of prayer at that time, so it will be permissible to perform the ‘Isha prayer at that time. And Allah knows best. Provided that the words present in the hadith of Abdullah bin Amr are proven to be authentic.