How many prayer times are there? What is the prayer times? What is the meaning of prayer time?
A) Times For The Prayer in The Qur’an and Sunnah
Time is essential for the farḍ prayers, their sunnah cycles, witr, and tarawīḥ, and the Eid prayers. The farḍ prayers consist of dawn (fajr), noon (ẓuhr), late afternoon (‘aṣr), evening (maghrib), and night (‘ishā) prayers. It is important to note that the Friday prayer replaces the noon prayer on that day. Just as a prayer performed before its time cannot be regarded as completed in its appointed time, a prayer performed after its time passes cannot be regarded as completed in its time either, rather it is considered a qadā (compensatory prayer). Yet, there is an agreement among the various schools that if part of the prayer is performed on time, it is counted as having been performed at its appointed time rather than being a compensatory prayer.
The Malikis divide prayer times into what they term an ‘elective’ phase, namely, the period during which the choice of when to pray is up to the individual held accountable for the prayer, and an ‘imperative’ phase, namely, the time subsequent to the ‘elective’ phase. It is referred to as ‘imperative’ because it pertains to individuals who are bound by special constraints, such as difficulty maintaining mental presence, menstrual flow, having loss of consciousness, insanity, etc. No one who suffers any of these conditions is held to be guilty of performing prayer during the ‘imperative’ phase; as for the others, however, they are guilty of wrongdoing if they perform ritual prayer during the ‘imperative’ phase unless they have managed to complete an entire cycle during the ‘elective’ phase.[1]
Leaving a prayer and missing it without a valid excuse entails a great responsibility in the presence of Allah. On the other hand, Friday, Eid, and sunnah prayers cannot be made up when their time has expired. The fact that the prayer is obligatory upon the believers and is considered valid when they are performed requires knowing the “prescribed times of prayer”. These times are determined by the Book and the Sunnah.
In various verses of the Qur’an, prayer times are indicated by “mentioning the parts and referring to the whole” such as “ṣalāh, tasbīḥ, ḥamd, and sajdah”. While some verses refer to one or two times, others have a richness of meaning that includes the five daily prayers. The Qur’anic verse “…For such prayers are enjoined on believers at stated times.”[2] indicates that the times of obligatory prayers are determined. We can classify these Qur’anic verses into two groups:
a) Qur’anic verses that include the five daily prayers: “Establish regular prayers at the sun’s decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.”[3] In this verse, there is an implication to noon, late afternoon, evening, and night prayers as well as the morning prayer, that is, the five daily prayers. “So (give) glory to Allah, when you reach eventide and when you rise in the morning Yea to Him be praise, in the heavens and on earth; and in the late afternoon and when the day begins to decline.”[4] According to Ibn Abbas, these two Qur’anic verses entail the five daily prayers. That is, the expression “eventide” refers to evening and night prayers; The expression “in the morning” refers to the dawn prayer; The expression “in the late afternoon” refers to the late afternoon prayer, and finally, the expression “when the day begins to decline” refers to the noon prayer.[5] A further description of the daily prayers is the following Qur’anic verse, “…celebrate (constantly) the praises of your Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that you may have (spiritual) joy.”[6] According to the majority of the commentators of the Qur’an, what is meant by “celebrate (constantly) the praises” is the prayer, and in this verse, the five daily prayers are indicated. That is to say, “dawn prayer” before the rising of the sun, “late afternoon prayer” before its setting, “night prayer” in part of the hours of the night, and “noon and evening prayers” at the sides of the day if the zenith and sunset points of the day are taken into account.[7] As a matter of fact, the phrase “the sides of the day (aṭrāf)” is used in another verse as “two ends of the day (ṭarafayn)”,[8] which refers to the times of sunrise and sunset.
b) Qur’anic verses pointing to different prayer times: “And establish regular prayers at the two ends of the day and at the approaches of the night…”[9], and “And celebrate the name of thy Lord morning and evening, and part of the night, prostrate yourself to Him; and glorify Him a long night through.”[10] In these verses, the time of the morning, evening, and night prayers are indicated. The verse “…and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting.”[11] refers to morning, afternoon, and night prayers.
“And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee…”[12] In this Qur’anic verse, the Prophet (saw) is asked to perform the tahajjud (pre-dawn) prayer. His ummah following his path is also indirectly encouraged to perform that prayer.
There are various hadiths and practices of the Prophet regarding the times of the obligatory prayers. However, the hadith of Jibril (Gabriel) will suffice, which informs us of the prayer times collectively. Other hadiths will be presented in the following sub-sections below. According to the common belief, the day after the night of Miʿraj, when the prayer was made obligatory, Gabriel (as) came to Muhammad (saw) and led him in prayer and showed him the beginning and end times of each prayer times. According to a narration from Ibn Abbas (ra), the Messenger of Allah (saw) said: “Gabriel (as) led me in prayer at the House (i.e. the Ka’bah). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when the shadow of everything was as long as itself; he prayed the sunset prayer with me when one who is fasting breaks the fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me when food and drink become forbidden to one who is keeping the fast. On the following day, he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at the time when one who is fasting breaks the fast; he prayed the night prayer with me when about a third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of light. Then turning to me he said: Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times.”[13]
Below, we will explain each prayer time under individual distinct sections.
B) Time For The Dawn (Subh) Prayer
The period from the break of the second dawn, also called true dawn (fajr al-sadiq) until the sunrise is the time of the dawn (subh) prayer. The break of second dawn is known by the pre-dawn sunlight which appears in the East, then continues to expand both horizontally and vertically-and it ends at sunrise. By the break of the second dawn, the time for dawn prayer starts, the time for the night prayer ends, and the time for fasting begins for those who will fast. That is why it is called “fajr al-ṣādiq”. The opposite of the second dawn is the first dawn also known as false dawn (fajr al-kāzib). It emerges as a thin rectangle moving skyward but which, rather than continuing to spread, remains flanked on either side by darkness. This whiteness disappears after a short while and darkness follows it. After that, the true dawn breaks. The reason for calling the first dawn “fajr al-kāzib” is that it does not show that the morning has really started and that it is a false light. This dawn is regarded as night. By the break of this dawn, neither the time of the night (‘ishā) prayer ends, nor the time of the dawn prayer starts. It is also permissible for those who are going to fast to eat and drink during this period. The evidence for this is the following hadiths:
The Prophet (saw) said: “There are two dawns. The first is dawn, which makes eating and drinking ḥarām and performing prayer ḥalāl. The second is the fajr al-kāzib, whereby it is not permissible to perform the morning prayer, but it is permissible to eat.”[14] “The time for dawn prayer is from the break of second dawn until the sunrise.”[15] The time between sunrise and noon is considered a neglected time in which no farḍ prayers are performed.
According to the Ḥanafis, the best time to perform the dawn prayer is closer to sunrise (isfār), but one should make certain to have enough time to perform the dawn prayer before sunrise. The only exception to this rule is that it is more virtuous for pilgrims who are in Muzdalifah on the first day of Eid al-Aḍḥā to perform the dawn prayer that day when it is still dark right after the second dawn. According to the other three schools, it is always more virtuous to perform the dawn prayer as soon as its time commences.
C) Time For The Noon (Zuhr) Prayer
The time for noon (ẓuhr) prayer starts when the sun starts inclining to the west from its highest point in the sky or the meridian hour and continues until the shadows of things become equal in length to the things themselves without taking account of the length of its shadow at midday (called fay’ al-zawāl). This time period of the noon prayer is called “‘aṣr al-awwal”. This is the view of Abu Yusuf, Imam Muhammad, Shafiʿi, Malik and Ahmad Ibn Ḥanbal. However, according to Abu Ḥanīfa, the time of noon prayer continues until the shadow of the objects becomes twice as long as its own height, except for fay’ al-zawāl. This is called “‘aṣr al-thanī”. After that, the time of noon prayer ends and the time of the late afternoon (‘aṣr) starts. In calculating the shadow of the objects, their shadow at the meridian hour should be added to the extending shadow.
The evidence of the majority of jurists is that Gabriel (as) taught the Prophet the prayer times and led the noon prayer on the second day when the shadow of everything was equal in length to the things themselves.[16] Abu Ḥanīfa’s evidence is the following hadith of the Prophet: “Perform the noon prayer when the weather is cool. Because the intensity of the heat at noon is like the heat of hell.”[17] The time when the heat is most severe in the Arabian region is when the shadow of everything is equal in length to the things themselves. Therefore, in hot climates, it is recommended to delay the noon prayer until the cool hours of the day in the summer (ibrād).[18]
The evidence on which all mujtahids rely about the beginning of the noon prayer time is the following Qur’anic verse: “Establish regular prayers at the sun’s decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.”[19]
According to customary practices, the period between sunrise and sunset is called “day”. Day as a Shariah term refers to the period from fajr al-ṣādiq until the sunsets. Accordingly, the shar’i day is longer than the customary one. The sun’s passing of the meridian is called “zawāl”. Zawāl refers to the middle of the customary day. For example, if the customary day were ten hours, half of it would be five hours. The shadow of an object that falls on the ground when the sun reaches midday is called fay’ al-zawāl (shadow at zawāl). The length of this shadow varies according to the hemisphere, latitude, and longitude point of the person’s whereabouts. Therefore, for example, if the shadow of a one-meter long object planted on the ground at the time of zawāl is half a meter, then when the total shadow length reaches 1.5 meters, it is the time of ‘aṣr al-awwal according to the majority of jurists, and when it reaches 2.5 meters it is the time for ‘aṣr al-thanī according to Abu Ḥanīfa. In other words, the time of the noon prayer ends and the time of the late afternoon prayer starts.
In order to avoid this difference of opinion regarding the end of the noon prayer time, the noon prayer should not be delayed to the shadows of things become equal in length to the things themselves without taking account of the length of its shadow at midday (called fay’ al-zawāl), and the late afternoon prayer should not be performed until the shadows of things become twice as much in length as the things themselves without taking account of the length of its shadow at midday (called fay’ al-zawāl). In other words, one should pray the noon before ‘aṣr al-awwal, and should not pray the late afternoon before ‘aṣr al-thanī.
According to the majority of jurists, the time of the Friday prayer is exactly like the time of the noon prayer. Further details on this subject matter will be discussed in the chapter on Friday prayer.
D) Time For The Late Afternoon Prayer (Aṣr)
The afternoon starts from the time when the noon prayer ends and continues until the setting of the sun. In terms of the above-mentioned difference of opinion regarding the end of the noon prayer time, the afternoon prayer time starts according to the majority of mujtahids, from the moment the shadows of things become equal in length to the things themselves, and according to Abu Ḥanīfa, it starts from the moment the shadows of things become twice as much as the length of the things themselves without taking account of the length of its shadow at midday (called fay’ al-zawāl) and it continues until the sunset.
The evidence is the following hadith, “A person who catches up with one cycle of the afternoon prayer before the sun sets will have been performed the afternoon prayer in time.”[20]
According to the majority of mujtahids, it is makrūḥ to delay the afternoon prayer until the time when the sun turns yellow (isfirār). This is based upon the fact that the Messenger of Allah (saw) said, “The prayer performed at this time is the prayer of the hypocrites. The hypocrite sits and waits for the sun. When the sun enters between the two horns of Satan (it begins to set), he quickly makes four cycles of afternoon prayer and remembers Allah very little.”[21]
According to the majority of Muslim scholars, the “middle prayer” mentioned in the Qur’an is the late afternoon prayer. The evidence for this is the following hadith narrated by Aisha (r. anha): “The Prophet (saw) recited the verse “Guard strictly your (habit of) prayers, especially the Middle Prayer…”[22] and he (saw) also said, “The middle prayer is the late afternoon prayer”.[23] The late afternoon prayer is called “middle prayer” because it is between two nightly and two daytime prayers.
E) The Evening (Maghrib) Prayer Time
The time of the evening prayer begins with the complete setting of the sun and ends with the disappearance of the redness (twilight glow) on the western horizon. According to the Ḥanafis, the Western horizon goes through three successive stages after sundown, namely, (1) red, (2) white, and (3) black. According to Abu Ḥanīfa, twilight is the whiteness that occurs on the western horizon after sunset. According to Abu Yusuf, Imam Muhammad, another report from Abu Ḥanīfa and the other Ḥanafis, as well as the other three schools, the twilight consists of the redness that occurs on the horizon. When this redness disappears, it is time for the evening prayer. The evidence for this is Abdullah ibn ‘Umar’s saying, “Dawn is the red on the horizon”.[24] The preferred opinion of the Ḥanafis is the opinion of Abu Yusuf and Imam Muhammad.
According to the Malikis, there is no extension to the ‘elective’ phase of the sundown prayer time; rather, it is restricted and is estimated to last only as long as is required to perform the sundown prayer and to fulfill the requisite conditions for its validity, such as being clean from both ḥadath and khabath and covering one’s private parts. It is permissible for someone to postpone performing the sundown prayer until he or she is able to fulfill the aforementioned conditions. As for the ‘imperative’ phase of the time period for the sundown prayer, it follows the ‘elective’ phase and continues until daybreak.[25]
F) Time For The Night (Isha) Prayer
The time of night prayer starts from the moment when the redness on the western horizon disappears and continues until the true dawn (fajr al-ṣādiq). When the true dawn breaks, the time for night prayer ends. The evidence is the following hadith narrated by Ibn Umar (ra): “The twilight is the redness. It becomes farḍ to pray when the twilight disappears.”[26] Another proof is the hadith narrated by Abu Qatada: “There is no fault in sleep. The fault is only in the one who does not perform the prayer until the time of the next prayer enters.”[27] This hadith indicates that every prayer time continues until the next prayer time, except for the dawn prayer.
According to the Ḥanafis, it is mustaḥab to delay the ‘ishā prayer until one-third of the night. It is permissible to delay it until the middle of the night, and it is makrūḥ to delay it until the second dawn unless there is an excuse. Because in this case, the fear is that the person may miss the prayer.
According to the Ḥanafis, the beginning of the time for the witr prayer is after the night prayer. The end of the witr prayer is just before the second dawn. It is more virtuous for a person who is not certain that he will wake up, to perform the witr prayer before going to sleep, and for a person who is certain that he will wake up, it is better to delay it until the end of the night.
According to the Malikis, the elective time of witr prayer is the time period after the night prayer. As for its imperative time, it starts with the break of true dawn and continues until the performance of the dawn prayer.[28]
During Ramadan, the time of the tarawīḥ prayer, according to the preferred view of the Ḥanafi school, is after the night prayer and continues until the beginning of the time of the dawn prayer. The tarawīḥ can be performed before or after the witr prayer. However, if the tarawīḥ prayer is performed before the night prayer, it must be re-performed.
The time of the Eid prayers begins as soon as the karāhah time ends after the sunrise and it continues until the sun reaches the highest point in the sky (istiwā). If the Eid al-Fiṭr prayer cannot be performed before the time of istiwā on the first day due to a valid excuse, it can be performed until the time of istiwā on the second day, but it cannot be performed on the third day even if there is a valid excuse. If the Eid al-Aḍḥā prayer cannot be performed on the first day due to a valid excuse, it can be performed on the second day. Moreover, if it cannot be performed on the second day due to a valid excuse, it can be performed until the time of istiwā on the third day. It is a disliked deed to leave these prayers for the second or third day without a valid excuse. Furthermore, the Eid prayers can never be performed after the time of istiwā or the time of zawāl. Finally, there is no makeup (qaḍā) prayer for Eid prayers.[29]
G) Prayer Times at The Poles
There are two views on this matter:
a) Time is not only a condition (sharṭ) of prayer but also the cause (sabab) for why it becomes farḍ. Therefore, if one or two of the prayer times does not happen in a place, the prayers of that time will not be obligatory upon the people of that place.
For example, in some places in the world, in certain seasons of the year, before the redness of the western horizon disappears, the second dawn of the morning breaks, and the time for the morning prayer starts. That is why the night prayer in such places is not an obligation. In this regard, a fatwa was issued that the responsibility of prayer would also be lifted by comparing it to lifting the obligation of washing the organs of minor ablution from a person who has lost those limbs.
b) According to some investigative jurists, Muslims in such places are also obliged to pray five times a day. If the time of any of these prayers is not realized in a place, they try to perform the prayers by adopting the times of the town that is closest to their town and where the times of the five daily prayers are realized exactly. Although time is a condition (sharṭ) of prayer, and a cause (sabab) for prayer, the main reason for the obligation to perform prayer is that it is Allah’s command. Therefore, all Muslims are obliged to perform these five daily prayers.
Evidence for this is the hadith of the Dajjāl reported from Nawwās ibn Sam‘ān al-Kilabī (ra). Nawwās narrates: Once when the Prophet (saw) was imparting knowledge about the Dajjāl we asked how long he would stay on earth. Allah’s Messenger (saw) replied: “For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days.” We asked: Allah’s Messenger, would one day’s prayer suffice for the prayers of day equal to one year? Thereupon he (saw) said: “No, but you must make an estimate of time (and then observe prayer).” [30] This means “determine the daily prayer times according to your latitude and longitude”.
In the polar regions and in their vicinity where the sun does not rise or set for a long time as well as in space travels, prayers are performed according to the above principles. Such estimation is appropriate for Muslims living in such places when determining the times of fasting and paying zakāt.[31] Imam Shafiʿi also adopted the method of “estimation” in this regard. It is also considered an appropriate way to act when caution is prudent.
H) Performing Two Prayers at One Time
It is farḍ to perform each prayer on its own time. This is because time is one of the conditions of prayer. The Qur’an states: “…For such prayers are enjoined on believers at stated times.”[32], “Guard strictly your (habit of) prayers, especially the Middle Prayer…”[33], and “And establish regular prayers at the two ends of the day and at the approaches of the night…”[34] Moreover, Gabriel (as) taught Muhammad (saw) to perform the prayers within the time limits by informing him of the times of the five daily prayers. In this textual evidence above, no practice of performing two prayers at one time is found.[35]
The exception to the principle of performing each prayer in its own time is that pilgrims perform the noon and late afternoon prayers in the Plain of Arafat, at the time of noon prayer and that they perform the evening and the night prayers in Muzdalifah by combining them at the time of night prayer. The first of these is called “jam’ al-taqdīm”, and the one performed in Muzdalifah is called “jam’ al-ta’khīr” because the evening prayer is delayed. Combining two prayers is called “Jam’ al-Ṣalātayn.”
There is a consensus among the jurists on the practice of combining prayers in Arafat and Muzdalifah. This is because the practice and words of the Prophet during the Farewell Pilgrimage are strong enough to specify the verses and hadiths that determine the prayer times. It is narrated by Abdullah ibn Mas’ūd that he said, “I did not see the Messenger of Allah (saw) praying at a time other than his own time. However, two prayers are excluded from this: He prayed noon and late afternoon prayers together in Arafat, and evening and night prayers together in Muzdalifah.”[36] Moreover, Abdullah ibn Masʿūd (ra) performed a pilgrimage after the death of the Prophet (saw) in Muzdalifah, combining the evening and night prayers, and after he led the morning prayer early, he reported that the Messenger of Allah (saw) said, “The usual times of these two prayers in this Muzdalifah area have been changed. Do not let people come to Muzdalifah before the time of night prayer and combine these two prayers early.”[37]
According to Imam Shafiʿi, it is possible and permissible to perform the noon and late afternoon prayers, and the evening and night prayers by combining them due to an excuse such as rain, illness, or travel.
Moreover, there were times when the Messenger of Allah (saw) combined two prayers in places other than Arafat and Muzdalifah. Salim ibn Abdillah narrated from his father, “When the Messenger of Allah (saw) was in a hurry to travel, he delayed the evening prayer and performed it together with the night prayer.”[38] Moreover, according to a narration from Muadh ibn Jabal, “We went on an expedition to Tabuk with the Prophet (saw). The Messenger of Allah used to pray noon and afternoon together, and evening and night prayers together.”[39] According to the Ḥanafis, who consider it permissible only to combine two prayers in Arafat and Muzdalifah, these and similar hadiths are interpreted to mean that the Messenger of Allah (saw) offered the first prayer at the end of its time, and the second prayer at the beginning of its time; yet it is thought that he performed both prayers at the same time. As a matter of fact, the following hadith ascertain this according to the following narration from Anas ibn Malik, “If the Messenger of Allah set out on a journey before the sun was inclined to the west from its zenith, he would delay the noon prayer until the late afternoon prayer time, then stay and pray the noon and late afternoon prayers together. However, if the sun turned to the west before he set off, he would perform the noon prayer and then set off.”[40] The following narration from Anas (ra) makes this even clearer: “When he was in a rush during a journey, he would delay the noon prayer until before the late afternoon prayer, then pray the two of them together, and delay the evening prayer, and perform the night prayer together with the evening prayer.”[41] In these narrations, the combining of the prayers takes place only in form, but in reality, both prayers are performed at their own time. The Ḥanafis call this “jam’ al-ṣūrī (combining prayers in appearance)”.
The following hadith narrated by Abdullah Ibn Abbas (ra) supports this view, “The Messenger of Allah (saw) performed noon and late afternoon prayers, and evening and night prayers together in Medina when there was no fear or rain.” Ibn Abbas was questioned as to what the Messenger of Allah (saw) wanted to demonstrate through this act, and he replied: “He meant not to cause any difficulties for his ummah.”[42] This highlights the fact that no Muslim scholar has ever argued that it is permissible to combine two prayers for those who are not traveling. Consequently, the above hadith of Ibn Abbas has been understood as meaning the performance of the first prayer at the end of its time and the second prayer at the beginning of its time. Therefore, according to Ḥanafis, the hadiths on this subject matter were not accepted as robust enough to change the specification of texts showing the obligation of observing prayers at their prescribed times, which is one of the conditions of the ritual prayer.
Furthermore, there is no clear hadith other than the narration of Abu al-Tufayl, transmitted from Muadh, which implies that the prayer may be performed before the time of the prayer, in the form of jam’ al-taqdīm (combining by advancing the prayer time). In this hadith, the following is stated, “The Prophet (saw) was engaged in the Battle of Tabuk. If he moved off before the sun had declined, he would delay the noon prayer until he would combine it with the late afternoon prayer and would offer them together. If he moved off after the sun had declined, he would combine the noon and late afternoon prayers, and then he would proceed; if he moved off before the evening prayer, he would delay the evening prayer and he would offer it along with the night prayer. If he moved off after the evening prayer, he would offer the night prayer earlier and offer it along with the evening prayer.”[43]
Just as Abu Ḥanīfa, Imam Malik (d. 179/795) also considers it possible in appearance to combine two prayers in places other than Arafat and Muzdalifah. He stated, “It is not permissible for a person to combine two prayers at a time unless the journey compels him. If a person is forced to travel between noon and late afternoon, he performs it by delaying the noon prayer until the end of the time and then prays the late afternoon at the beginning of its time. Similarly, he performs the evening prayer by delaying it until the end of the time, before the disappearance of the redness. Then he performs the night prayer at its earliest time.”[44] Accordingly, the views of the Ḥanafis and the Malikis agree on the issue of jam’ al-ṣalatayn.
Moreover, it is reported that Abdullah Ibn Abbas said, “I prayed with the Prophet (saw) noon and late afternoon prayers as eight cycles, and the evening and night prayers as seven cycles.” At that time Abu Ayyub said, “I think it happened on a rainy night” and Ibn Abbas replied, ‘Maybe’. On that Amr said: “I said to Abu Sha’sa, ‘I think the Prophet delayed the noon prayer, and brought the late afternoon prayer forward, and postponed the evening prayer, and put the night prayer forward.’” and the reply was, “I think so too”. A further report informs us that Ibn Abbas said, “The Messenger of Allah (saw) performed the noon and late afternoon prayers, and evening and night prayers together, without fear or being on a journey.” In another variation narrated by Muslim, at the end of the hadith it is stated, “Without fear and rain…”[45]
As a result, it is possible and permissible for a person with a valid religious excuse to benefit from this convenience, provided that he or she does not make it a habit, considering that during the Prophet’s time, apart from the Farewell pilgrimage, the noon and late afternoon and evening and night prayers were combined only at the times of travel, sickness, heavy rain, and similar types of distress.
On this subject, I would like to convey a decision issued at the meeting, which I also attended, entitled “Contemporary Religious Issues Consultation Meeting – I” organized by the Presidency of Religious Affairs in May 2002. The decision states: “The fact that the prayer is five times a day is determined by the Qur’an, the Sunnah, and the consensus. However, some practices of the Prophet (saw) show that the noon and late afternoon prayers and the evening and night prayers can be performed together, both in the form of taqdīm and ta’khīr (performing one prayer at the time of the other). When the narrations and the comments of the Companions that the Prophet sometimes performed prayers together while he was a resident are evaluated as a whole, it is understood that this was not without a reason and was based on a religiously valid excuse and that this can be carried out provided that it is not made into a habit.[46]
I) Mustahab Times
The prayer of each time is performed at its prescribed time. No matter which part of the time it is performed, it is prayed in its time. The Prophet said, “The most virtuous of deeds is the prayer performed in its prescribed time.”[47], and “There is Allah’s consent in the earliest part of the time of the prayers and forgiveness in the last part of its time.”[48] Moreover, which part of the prayer times is recommended or more virtuous was determined by the practice and recommendations of the Prophet (saw).
It is based upon this that the following is described as mustaḥab,
1) According to the Ḥanafis, it is mustaḥab to perform the dawn prayer close to the sunrise (time of isfār) except for the dawn prayer performed in Muzdalifa during the pilgrimage. The measure of isfār is that the sunrise is so nearby that the archer can see where a shot arrow landed. Another measure for isfār is that there is ample time before sunrise to perform ablution and then the prayer in an appropriate manner without any rush. The Prophet (saw) said, “Perform the dawn prayer at the time of isfār. Because the reward for it is greater.”[49] Moreover, the notion is that by delaying the dawn prayer the congregation increases. However, for that reason, it is more virtuous for women, if they do not join the congregation, to perform the dawn prayer at its earliest time.
2) According to the Ḥanafis, it is mustaḥab to delay the noon prayer in the summer (ibrād). The Prophet said, “Perform the noon prayer in a cool manner. Because the intensity of the heat is due to the intensity of the heat of Hell.”[50] There is an agreement that it is mustaḥab to perform the noon prayer at its earliest time in winter. It is narrated from Anas (ra) that he said, “The Prophet used to hasten the noon prayer when it was severely cold, and delay it until it got cold in summer.”[51]
3) According to the Ḥanafis, it is mustaḥab to delay the farḍ cycles of the late afternoon prayer until the time before the sun becomes dazzling in summer and winter. Since it is makrūḥ to perform supererogatory prayers after the late afternoon prayer, it is recommended to delay the obligatory cycles in order to perform the supererogatory prayers.[52]
4) It is mustaḥab to perform the evening prayer at its earliest time, that is, as soon as the time comes. A short break enough to recite three verses or to do a light sitting between the adhān and the iqāmah is taken into account. This is because it is considered reprehensible to delay the evening prayer, and an undesirable similarity is found in Judaism whereby Jews delay its performance. The Prophet said, “My community will remain well, or he said, will remain on its natural condition, so long as it would not delay the evening prayer until the stars shine brightly just like a network.”[53]
5) It is mustaḥab to delay the night prayer until the first third of the night. The evidence is the following hadith: “If I had not troubled my ummah, I would have ordered them to delay the night prayer until one-third of the night.”[54]
6) It is mustaḥab for a person who believes that he will wake up at night to delay the witr prayer until the end of the night. The Prophet said, “If anyone is afraid that he may not get up in the latter part of the night, he should observe witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.”[55]
According to the Malikis, it is more virtuous to always perform the five daily prayers at their earliest time. Performing the prayer alone or in the congregation, whether the weather is hot or cold, does not change the ruling. The evidence is found in the following hadith, “The Prophet asked the Companion which was the most virtuous deed; He said, ‘It is the prayer performed on time or at the beginning of its time.’”[56] In a hadith narrated by Ibn Umar, it is stated, “There is Allah’s approval in the first part of the time of the prayers, and forgiveness in the last part of their time.”[57] However, according to Malikis, there is no harm in waiting for the congregation or delaying the noon prayer in order to wait for the cooler weather.
According to Shafiʿis, it is sunnah to perform all prayers at their earliest time except the noon prayer, and it is sunnah to delay the noon prayer to the cool hours during the hot weather season.
According to the Ḥanbalis, it is more virtuous to perform the prayers at the earliest time, except for the night prayers. However, the noon prayer is delayed in severe heat and the evening prayer is delayed in cloudy weather. Since prayer times are determined mostly by calendars and clocks today, this principle has lost its prominence, especially in the northern hemisphere in the winter period when the sun may not be observed for months. However, with regards to the night prayer, it is considered more virtuous to delay it until the first third or half of the night.[58]
J) Makruh Times
While there are recommended times for farḍ prayers, there are also times when it is makrūḥ to pray in general. In some of these times, no prayer is performed, and in some of these times, only supererogatory prayers are not performed, yet the makeup prayers (qaḍā) can be performed.
There are five reprehensible times in a day and night, three of which are mentioned in the following hadith narrated by Uqba Ibn Amir al-Juhanī (ra), “The Messenger of Allah (saw) used to forbid us from praying or burying our deceased ones at three times: when the sun begins to rise until it has fully risen; when the sun is at its highest point in the sky at noon until it passes its zenith; and when the sun starts setting until it fully sets.”[59] The other two times are reported in the following hadith narrated by Abu Said al-Khudri, “I heard the Messenger of Allah (saw) say: ‘There is no prayer after the morning prayer until the sun rises. And after the afternoon prayer, there is no prayer until the sun goes down.”[60] Therefore, ritual prayer is prohibited during these two times.
We will analyze and categorize these five makrūḥ times noted in these two hadiths in two groups.
The three makrūḥ times when no prayer can be performed are the following;
1) The time right after the sunrise. Approximately 40-45 minutes after the sunrise, the reprehensible time ends and the permissible time to perform the Eid prayers or the mid-morning prayer starts.
2) When the sun is at the meridian. This is called the time of istiwā.
3) The time between the time the sun turns yellow, that is, when it becomes not dazzling until the time it sets. During this time, only the farḍ cycles of the late afternoon prayer of that day can be performed.
Neither the obligatory prayer, nor the wājib prayer like witr, nor the funeral prayer is performed during these three reprehensible times above. The prostration of recitation cannot be performed due to the recitation of a Qur’anic prostration verse. Otherwise, they must be re-performed later at an appropriate time. Even though supererogatory prayers are makrūḥ, they are valid and do not need to be re-performed. In addition, when the funeral and the congregation are present at a reprehensible time, the burial of the funeral is not delayed.
According to Imam Shafiʿi, there is no makrūḥ time for supererogatory prayers in Mecca. Supererogatory prayers can be performed there at any time. The evidence is found in the following hadith, “O sons of Abdimanaf! Do not forbid those who circumambulate this House or pray at any time of the day or night.”[61] According to the Ḥanafis, this hadith is specified with other hadiths that determine the reprehensible times of the day. In other words, they said that this hadith should be understood with the condition of those “who perform prayers in the House of Allah outside the reprehensible times”.
Times when it is makrūḥ to perform only supererogatory prayers:
1) It is makrūḥ to perform supererogatory prayers other than the sunnah of the dawn prayer during the period from the second dawn to the time the sun rises. The evidence is found in the following hadith reported by Ibn Umar, “There is no prayer other than two cycles of the dawn prayer before the morning prayer and after the morning time.”[62]
However, there is no harm in performing the qaḍā prayer from the second dawn until the sunrise.
According to the Ḥanbalis, the hadith of Ibn Umar is gharīb (narrated only by one transmitter) and is not explicit in prohibiting nafilah prayers within the specified time. Therefore, there is no harm in performing supererogatory prayers.
2) After performing the obligatory cycles of the late afternoon prayer, it is makrūḥ to perform supererogatory prayers until the sun sets. Various hadiths have been reported stating that it is forbidden to perform supererogatory prayers at this time.[63] As for the time when the sun becomes yellow, only the farḍ prayer of that day can be performed, but making up the missed prayers (qaḍā) cannot be performed. This is because it is a general principle that an act of worship that is completely obligatory cannot be made up incompletely. In other words, the reprehensible time causes a deficiency in the act of worship. In a hadith narrated by Abu Hurairah, the following is stated, “Whoever catches up with one cycle of the late afternoon prayer before the sun sets, or whoever catches up with one cycle of the morning prayer before the sun rises, will have caught up with these prayers.”[64] However, according to the Ḥanafis, the sunrise during the performance of dawn prayer invalidates it due to the resemblance to the action of those who worship the sun.
The wisdom behind the prohibition of performing supererogatory prayers after the late afternoon prayer or during the time of the dawn prayer is not due to a socio-historical reason. Instead, it is based upon the essential requisite for the believer to be engaged with the farḍ cycles at that time of the morning. This is because performing the farḍ cycles at that time is more virtuous than performing the supererogatory cycles. However, it is not reprehensible to perform a farḍ or wājib prayer during these aforementioned two times. The funeral prayer and performing the prostration of recitation are also not reprehensible. Moreover, if a supererogatory prayer that has been started at one of these two times is nullified due to reprehensibility, then it should be made up later.
3) It is reprehensible to perform a supererogatory prayer before the farḍ of the evening prayer. This is due to the general meaning of the hadiths that state it is necessary to perform the evening prayer early. The hadith of Salama Ibn Akwa is one of these, “The Messenger of Allah (saw) used to perform the evening prayer when the sun set and disappeared behind the curtain of darkness (behind the horizon).”[65] The hadith of Uqba Ibn Amir supports this with the following words, “My community will remain well, or he said, will remain on its natural condition, so long as it would not delay the evening prayer until the stars shine brightly just like a network.”[66]
According to the famous view among the Shafiʿis, it is mustaḥab to offer a two-cycle supererogatory prayer before the evening prayer, but according to the Ḥanbalis, it is permissible, but not sunnah. These two schools are of the opinion that some narrations stating that the Prophet (saw) performed two cycles of supererogatory prayers before the farḍ of the evening prayer specify and highlight the general meaning of these hadiths that convey the meaning that one should rush to perform the evening prayer.[67]
4) It is reprehensible to engage in performing supererogatory prayers while the iqāmah is being recited for the obligatory prayer. The evidence is found in the following hadith: “When the congregation starts praying, there is no prayer other than the obligatory one.”[68]
However, after the recitation of iqāmah for the farḍ cycles of the dawn prayer, it is permissible to perform the sunnah cycles. This is due to fact that the sunnah of the dawn prayer is a strong sunnah that was encouraged and continued by the Messenger of Allah (saw). The following is stated in a hadith, “The two-cycle sunnah of the dawn prayer is better than the world and everything in it.”[69] Furthermore, it is narrated that Aisha (r. anha) said concerning these two sunnah cycles, “The Prophet (saw) was never more regular and particular in offering any supererogatory prayer than the two-cycle sunna of the dawn prayer.”[70]
On the other hand, if a person, who catches up with the last cycle of the dawn prayer of the imam and the congregation, is afraid of missing the farḍ, he must abandon the sunnah and follow the imam in the congregation prayer.
Similarly, it is reprehensible for a person to engage in supererogatory prayers when there is not enough time to perform the obligatory prayer.
According to the majority of jurists, except the Ḥanafis, it is makrūḥ to start a supererogatory prayer after the people have begun performing the obligatory prayer in the congregation. Moreover, whether this prayer is the sunnah cycles of the obligatory prayer or another supererogatory prayer, the ruling does not change. Their evidence is the hadith we mentioned above, “When the congregation starts praying, there is no other prayer other than the obligatory one”. Imam Malik, on the other hand, said the following on this subject, “Whoever is not afraid to miss one of the cycles of the farḍ prayer should perform the two sunnah cycles of the dawn prayer.”[71]
5) According to the Ḥanafis, it is makrūḥ to perform supererogatory prayers while the imam is delivering the sermon on the Friday prayers, on Eid days, and during the pilgrimage.
It is makrūḥ to engage in any supererogatory prayer from the moment the imam starts delivering the sermon until he leads the Friday prayer. The evidence is found in the following hadith narrated by Abu Hurayra, “When the imam is delivering the sermon on Friday, you will be making a mistake when you say “silence” to your friend.”[72] According to the Shafiʿis and the Ḥanbalis, only two light cycles of tahiyyat al-masjid prayer are performed while the imam is delivering the sermon unless there is a fear of missing the opening (iftitāḥ) takbīr of the Friday prayer.[73]
6) It is makrūḥ to perform supererogatory prayers before and after the Eid prayers. The evidence is found in the following hadith narrated by Ibn Abbas (ra), “The Prophet used to pray two cycles on the day of Eid. He would not perform any prayer before or after this prayer.”[74] The reason for this reprehensibility is so that the most important prayer of that day is not left behind in order to engage in a less important supererogatory prayer. However, after the sun has risen, there is no harm for the individuals in the congregation to perform supererogatory prayers but in this case, the imam is the exception.
7) In Arafat and Muzdalifah, supererogatory prayers are not performed between the noon and late afternoon prayers, and between the evening and night prayers.
If one catches the opening takbīr of any prayer other than the dawn prayer, within the time prescribed for that prayer, the entire prayer becomes fulfilled. The ruling does not change whether leaving such an obligatory prayer at the end of its time is due to an excuse or not.
Furthermore, according to the Shafiʿis and the Malikis, if one cycle of prayer is performed together with its two prostrations before the prescribed time of the prayer ends, the whole prayer is considered to have been performed in time. If less than one cycle is performed, this prayer is considered a compensatory prayer (qaḍā).[75]
A farḍ or wājib prayer performed when the sun is just at the time of zawāl is considered invalid. Supererogatory prayers, on the other hand, are considered makrūḥ but accepted as valid. According to a report from Abu Yusuf, it is permissible to perform supererogatory prayers on Friday at the zawāl time. It is unanimously agreed that after the sun inclines towards the west, the reprehensible time ends.
Performing a prostration of recitation due to the recitation of a Qur’anic verse of prostration at a reprehensible time is permissible. However, it is more virtuous to postpone this prostration until after the reprehensible time. In like manner, the prayer of a funeral prepared at one of the reprehensible times can be performed. In fact, in this case, it is more virtuous to perform this prayer immediately rather than to delay it. The Prophet (saw) said in a hadith, “O Ali! Do not delay three things. To perform the prayer when the time comes, to bury the corpse when it is ready, to marry your daughter when you find someone suitable for her.”[76]
[1] Jaziri, Abd al-Rahman, Islamic Jurisprudence According to the Four Sunni Schools, Fons Vitae, 2009, p. 238.[2] Al-Nisā, 4: 103.[3] Al-’Isrā, 17: 78.[4] Al-Rūm, 30: 17-18.[5] Al-Qurṭubī, Jāmīʿ, XIV, 11, 30/17, 18.[6] Ṭa Ha, 20: 130.[7] Al-Qurṭubī, Jāmīʿ, II, 173.[8] Hūd, 11: 114.[9] Hūd, 11: 114.[10] Al-Insan, 76: 25-26.[11] Qāf, 50: 39.[12] Al-’Isrā, 17: 79.[13] Abū Dawūd, Ṣalāh, 2, Hadith No: 393; al-Tirmidhī, Ṣalāh, Hadith No: 149; Aḥmad ibn Ḥanbal, I, 382, III, 330, 331, 352. al-Tirmidhī says about this hadith that it is “ḥasan-ṣaḥīḥ”. See al-Ṭahanawī, Iʿlā al-Sunan, 1st ed., Beirut 1418/1997, II, 3-67.[14] Al-Ṣan’anī, Subul al-Salām, 2nd ed, n.p.p and n.d., I, 115.[15] Al-Bukhari, Mawāqīṭ, 27; Abū Dawūd, Ṣalāh, 2; Ibn Maja, Ṣalāh, 2; al-Nasā’ī, Mawāqīṭ, 15; Ibn Ḥanbal, II, 210, 213, 223.[16] Abū Dawūd, Ṣalāh, 2; al-Tirmidhī, Mawāqīṭ, 1; al-Nasā’ī, Mawāqīṭ, 6, 10, 15; Ibn Ḥanbal, I, 383, II, 330; Malik, Muwaṭṭā’, Ṣalāh, 9.[17] Al-Bukhari, Mawāqīṭ, 9, 10; Adhan, 18; Bad’ al-khalq, 10; Muslim, Masājid, 180, 181, 184, 186; Abū Dawūd, Ṣalāh, 4.[18] Al-Mawṣilī, Ikhtiyār, I, 38, 39, al-Zuhaylī, ibid, I, 508.[19] Al-’Isrā, 17: 78.[20] Malik, Muwaṭṭā’, Wuqūṭ, 5; Abū Dawūd, Ṣalāh, 5; Ibn Maja, Ṣalāh, 2; Ibn Ḥanbal, II, 236, 254, 260, 282.[21] Malik, Muwaṭṭā’, Qur’ān, 46.[22] Al-Baqara, 2: 238.[23] Abū Dawūd, Ṣalāh, 5; Ibn Ḥanbal, V, 8; Ibn Kathīr, Mukhtaṣaru Tafsīr ibn Kathīr, (critically ed. M. Ali al-Ṣabūnī) Beirut, 1981, I, 218.[24] Al-Ṣan’ānī, Subul al-Salām, I, 106.[25] Jaziri, Abd al-Rahman, Islamic Jurisprudence According to the Four Sunni Schools, Fons Vitae, 2009, p. 240.[26] Al-Ṣan’ānī, ibid, I, 114.[27] Muslim, Masājid, 311.[28] Akyüz, Vecdi, Mukayeseli İbadetler İlmihali, İz Yayıncılık, Istanbul, 1995, vol. 1, pp. 366-367.[29] For information about the prayer times see Ibn al-Humām, Fatḥ al-Qadīr, I, 151-160; Ibn Abidīn, Radd al-Mukhtār, I, 321-342; al-Maydanī, Lubāb, I, 59-62; al-Shirazī, Muhadhdhab, I, 51-54; Ibn Qudāmah, Mughnī, I, 370-395; al-Zuhaylī, ibid, I, 506 ff.[30] Abū Dawūd, Malāḥim, 14, Hadith No: 4321; Muslim, Fitan, Hadith No: 2137; al-Tirmidhī, Fitan, Hadith No: 2241, Ibn Maja, Fitan, Hadith No: 4075, 4077.[31] Mehmed Zihni, Nimet-i İslam, Istanbul, 1976, p. 130; Bilmen, Büyük İslam İlmihali, Istanbul 1985, p. 117.[32] Al-Nisā, 4: 103.[33] Al-Baqara, 2: 238.[34] Hūd, 11: 114.[35] Ibn Ḥanbal, I, 382, III, 330., 331, 352; al-Shawkanī, Nayl, I, 300.[36] Al-Bukhari, Ḥajj, 99; Muslim, Ḥajj, 288; Tecrid-i Sarih Tercemesi, II, 487, 488, VIII, 374; A. Davudoğlu, Sahih-i Muslim Tercemesi, Istanbul, 1977, IV, 136.[37] Al-Bukhari, Ḥajj, 97; Ibn Ḥanbal V, 202; Asım Köksal, İslam Tarihi, Istanbul (n.d.) XVII, 273, 274.[38] Muslim, Musāfirīn, 45.[39] Muslim, Musāfirīn, 52, 53; Abū Dawūd, I, 285; Ibn Maja, I, 340.[40] Muslim, Musāfirīn, 56; Abū Dawūd, Safar, 5, Hadith No: 1218.[41] Muslim, Musāfirīn, 57,58.[42] Sahih-i Muslim Tercemesi, IV, 136, 137.[43] Abū Dawūd, Safar, 5, Hadith No: 1220; al-Tirmidhī, Jumʿa, 42, Hadith No: 553, al-Tirmidhī called this hadith “ḥasan–gharīb” due to its narration anyone but only Qutayba from Lays, and Ḥakim claimed “it to be fabricated”. See al-Shawkanī, ibid, III, 262; Sahih al-Muslim, IV, 136 ff.; Ibn Abidīn, Radd al-Mukhtār, (trans. A. Davudoğlu), Istanbul 1982, II, 62, 63.[44] Malik, Mudawwana, I, 116, 117.[45] Al-Bukhari, Mawāqīṭ, 12; Muslim, Misafirin, 49, 50, 54; Abū Dawūd, Sefer, 5; al-Nasā’ī, Mawāqīṭ, 47; Malik, Muwaṭṭā’, Safar, 5.[46] This meeting was held between the dates May 15-18, 2002 in Istanbul Tarabya Hotel with the participation of more than 80 academicians from the branches of tafsīr, hadith and fiqh and about 30 scholars from the Directorate of Religious Affairs and lasted for four days. Working in four commissions, the council combined its work on the last day and a 39-item declaration was published by the general assembly. The topics covered by the four commissions were as follows: a) Traditionalist and modernist approaches and their social reflections in the correct understanding and interpretation of religious texts, b) Religious debates on women’s problems in the contemporary world, c) Discussions related to Ḥajj, d) Current debates related to the acts of worship.[47] Muslim, Imān, 140.[48] Al-Tirmidhī, Mawāqīṭ, 13.[49] Al-Tirmidhī, Ṣalāh, 3; al-Nasā’ī, Mawāqīṭ, 27; al-Darimī, Ṣalāh, 21; Aḥmad ibn Ḥanbal, V, 429.[50] Al-Bukhari, Mawāqīṭ, 9, 10, Adhān, 18; Muslim, Masājid, 180, 181, 183, 184, 186; Abū Dawūd, Ṣalāh, 4.[51] Al-Bukhari, Jumʿa, 17; al-Nasā’ī, Mawāqīṭ, 4; al-Zaylaī, Naṣb al-Rāya, I, 244; Ibn al-Humām, Fatḥ al-Qadīr, I, 157.[52] Ibn al-Humām, ibid, I, 158.[53] Abū Dawūd, Ṣalāh, 6; Ibn Maja, Ṣalāh, 7; Ibn Ḥanbal, Musnad, IV, 147, V, 417, 422; Ibn al-Humām, ibid, I, 159.[54] Al-Tirmidhī, Mawāqīṭ, 10; al-Shawkanī, Nayl al-Awṭār, II, 11; Ibn al-Humām, ibid, I, 159.[55] Muslim, Misafirin, 162; Ibn Maja, ‘Iqāmah, 121; Aḥmad ibn Ḥanbal, III, 348, 389.[56] Al-Bukhari, Mawāqīṭ, 5; Tawḥīd, 48, Jihād, 1, Adab, 1; Muslim, Imān, 137-140; Abū Dawūd, Ṣalāh, 9; al-Tirmidhī, Mawāqīṭ, 13.[57] Al-Tirmidhī, Mawāqīṭ, 13.[58] Ibn Abidīn, ibid, I, 676; al-Shirazī, Muhadhdhab, I, 53; Ibn Qudāmah, Mughnī, I, 378, 385, 388; al-Zuhaylī, ibid, I, 514, 515.[59] Muslim Musāfirīn, 293; Abū Dawūd, Janā’iz, 51; al-Tirmidhī, Janā’iz, 41; Mawāqīṭ, 31, 34, Janā’iz, 89; Ibn Maja, Janā’iz, 30; al-Darimī, Ṣalāh, 142; Ibn Ḥanbal, IV, 152.[60] See al-Bukhari, Mawāqīṭ, 38, Tawḥīd, 47; Abū Dawūd, ʿIlm, 13; al-Tirmidhī, Jumʿa, 2.[61] See al-Nasā’ī, Ṣalāh, 41.[62] Aḥmad ibn Ḥanbal, II, 104; al-Zaylaī, Naṣb al-Rāya, I, 255 ff.; See al-Nasā’ī, Ṣalāh, 32.[63] Al-Nasā’ī, Ṣalāh, 32.[64] Al-Bukhari, Mawāqīṭ, 17; al-Nasā’ī, Mawāqīṭ, 11; Ibn Ḥanbal, II, 474.[65] Al-Bukhari, Bad’ al-Khalq, 4; Muslim, Masājid, 216; Abū Dawūd, Ṣalāh, 3.[66] Abū Dawūd, Ṣalāh, 6; Ibn Maja, Ṣalāh, 7.[67] See al-Shawkanī, ibid, II, 2 ff.[68] Muslim, Ṣalāh, 710; Abū Dawūd, Ṭaṭawwū’, 5; al-Tirmidhī, Ṣalāh, Hadith No: 421; al-Nasā’ī, Ṣalāh, 866; Ibn Maja, Ṣalāh, Hadith No: 1151; Ibn Ḥanbal, II, 352, 531.[69] Muslim, Misafirin, 96, 97; al-Tirmidhī, Ṣalāh, 190.[70] Al-Bukhari, TaḤajjud, 27; Muslim, Misafirin, 94; Abū Dawūd, Ṭaṭawwū, 2; Ibn Ḥanbal, VI, 43, 54, 170.[71] See al-Nawawī, Sharḥ al-Muslim, V, 221 ff.; Ibn Qudāmah, Mughnī, I, 456; al-Zuhaylī, ibid, I, 532.[72] Al-Bukhari, Jumʿa, 36; Muslim, Jumʿa, 12; Abū Dawūd, Ṣalāh, 229; al-Tirmidhī, Jumʿa, 16; al-Nasā’ī, Jumʿa, 22, I’dayn, 21.[73] See Al-Ṣan’ānī, Subul al-Salām, II, 51, 67; al-Bukhari, TaḤajjud, 25.[74] Al-Bukhari, I’dayn, 26, 8; Zakat, 21; Ibn Ḥanbal, II, 180.[75] Al-Shawkanī, ibid, III, 151; al-Shirazī, ibid, I, 54; al-Zuhaylī, ibid, I, 516 ff.; al-Shawkanī, ibid, III, 151.[76] Al-Tirmidhī, Ṣalāh, 13, Janā’iz, 73; Ibn Ḥanbal, I, 105. For more information about the reprehensible times see Ibn al-Humām, ibid, I, 166; Ibn Abidīn, ibid, I, 349-351; al-Shurunbulālī, Marāq al-Falaḥ, p. 31; Ibn Qudāmah, ibid, II, 116-119, 129, 135, 387; al-Zuhaylī, I, 528 ff.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications