The term shafaq in the Arabic language refers to both the red and the white twilights. Since this is the case, it is not permissible to limit the Prophet’s stat

2-> The white twilight may persist until midnight—yet midnight is the end time for ‘Isha. If shafaq referred to the white twilight, Maghrib would be excessively delayed, which is contrary to the evidences. When Jibrīl taught the Prophet ﷺ the beginning and end times of the prayers, he performed Maghrib at the same time on both days, emphasising the short period for offering this prayer in comparison to other prayers. 3-> It was also narrated in a marfūʿ ḥadīth from Ibn ʿUmar (may Allāh be pleased with him) that he said: ((الشفق الحمرة، فإذا غاب الشفق وجبت الصلاة)) “Ash-shafaq is the red twilight. When the twilight disappears, the prayer becomes obligatory.” [Reported by Ad-Dāraquṭnī in marfū’ (1056) and also mawqūf (1056) form; Ibn Khuzaymah and others authenticated the mawqūf form]. ----- Based on the images provided by Masjid Darul-Hadith, it appears that the red twilight disappeared at 10:46 PM, whereas the white twilight does not disappear until 11:03 PM. ----------------------------------------------- Q3. Why is there such a significant discrepancy between the prayer times of the two masjids? A3. While minor geographic differences within a city like London—such as east to west—can cause a slight variation in prayer times, this is usually no more than 4–5 minutes under normal conditions. A 22-minute gap, as observed between the two masjids, is unusually large unless it stems from differing scholarly interpretations of twilight. At first glance, it seems that Masjid Darul-Hadith sets the ‘Ishā prayer time based on the disappearance of the red twilight, while Masjid Muqbil uses the disappearance of the white twilight. However, from my personal experience with the brothers at Masjid Muqbil, I know they also hold that the ‘Ishā time is determined by the red twilight’s disappearance. Nevertheless, they choose to delay it until the white twilight disappears as a precaution, in accordance with the view of Imām Aḥmad. Al-Khiraqi raḥimahullāh said: «فإذا غاب الشفق، وهو الحمرة في السفر، وفي الحضر البياض؛ لأن في الحضر قد تنزل الحمرة فتواريها الجدران، فيظن أنها قد غابت، فإذا غاب البياض فقد تيقن، ووجبت عشاء الآخرة...» "When the twilight disappears — which is the redness during travel, and the whiteness in an urban area; because in an urban area the redness may descend but be concealed by walls, leading one to think it has disappeared — so when the whiteness disappears, certainty is achieved and the time for ‘Ishā prayer becomes obligatory." [Mukhtaṣar Al-Khiraqi] Similarly, Sheikh Al-Islām Ibn Taymiyyah raḥimahullāh said: «أما وقت العشاء فهو مغيب الشفق الأحمر؛ لكن في البناء يُحتاط حتى يغيب الأبيض، فإنه قد تستتر الحمرة بالجدران، فإذا غاب البياض تيقن مغيب الأحمر، هذا مذهب الجمهور كمالك والشافعي وأحمد، وأما أبو حنيفة فالشفق عنده هو البياض» "As for the time of 'Ishā, it is when the red twilight disappears; however, caution should be taken in buildings until the white twilight disappears, for the redness may be concealed by walls. Once the whiteness has disappeared, one can be certain that the redness has also disappeared. This is the opinion of the majority, including Mālik, Ash-Shāfi’ī, and Aḥmad. As for Abū Ḥanīfah, he holds that twilight is the whiteness." [Majmū’ Al-Fatāwā (22/93)] I reached out to our brother Abū Tūrāb Al-Indonusi, the mu'adhin in Dammaj, for a second opinion on the matter. I also shared the provided images with him, and here is the advice he offered: