The Time of Five Daily Salah

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The time of five daily Salah

Time: Time is the indefinite continued progress of existence and events.

Islam valued time the most and emphasized on it. Islam said that on the Day of Judgment, Allah Almighty will ask every one: “Where did you spend the time We gave you?” We all know that the time is the life.

In the terminology of the Sharia:

The time of the salah: is the certain specified period where the certain acis of worships are made obligatory.[1]

The time of the Salah of Zuhr

The identification of time is fard. No salah will not be valid before the time. The salah becomes obligatory upon people after entering its time. If the salah is not offered on prescribed time, and postponed, the person will be sinful. The time is considered obligatory.

As mentioned above, the time of the salah is the cause for salah being obligatory on people; the time is also a condition to pray that salah.[2]

The beginning time of the salah of Zohar and its ending time as mentioned in the Holy Quran and hadith is as follow:

  • The time of Zohar starts when the sun crosses its meridian (equator) in the noon (Zawal of the Sun).
  • The end of the time of Zohar is when the shadow of objects becomes two times larger than its actual shadow, which was at the time of Zawal (the shadow at the time of crossing equator). This is the beginning of the time of the salah of Asar.[3]
  • The best time for offering Zuhr is, in the winter at the first half of the time and in winter in the second half of the time to offer salah after the heats begins turning into coolness.
  • (There are different opinions about the end of the time of salah of Asar based on second hadith narrated above. For more details, please refer to the bellow mentioned books and pages.)

Note: As mentioned above, the identification of the time is Farze Kifaya. Therefore, we can follow the calendars of the place of residence after verifying authenticity.

The time of the Salah of Asar

As mentioned above, the identification of the time of the salah is obligatory. The time is cause for the salah being obligatory upon Muslim and time is condition for validity of the salah. Delaying salah from its time is sin.

Imam Ibne Qudama says that the salah of the Asar is the salah of wusta (middle), mentioned in the Holy Quran. This is the opinion of most of the Sahaba and Imams.[4]

  • The beginning of the time of the Asar is when the shadow of objects becomes two times larger from its actual shadow at the time of Zawal.
  • The end time of the Salah of Asar is the sunset.
  • The best time of the salah of Asar is before the Sun turs pale and yellow.[5]
  • The time of the salah of the Asar starts after the ending of the time of the salah of the Zohar. Therefore, difference of opinion of scholars about the beginning of Asar remains the same as above. The time mentioned here is the one acted upon without any difference of opinions.

The time of the Salah of Magrib

The time of the Salah of Magrib is shorter than other four times of the Salah. It is important to determine the exact time and offer the Salah within the time. As mentioned above that time is the reason for the Salah being Farz upon Muslim. It is sin to postpone the Salah from its time and make is Qaza.

  • The time of Magrib starts with the sunset.
  • The end of the time of Magrib is the disappearance of the red and white colors spread on sky after the sunset.
  • The best time is to offer them in first part of the time until the disappearance of red brightness. [6]

The time of the Salah of Isha

  • The time of the Salah of Isha starts after ending the time of the Magrib. The sign is disappearance of the Shafaq (the light prevails in the Sky after sunset).
  • The end time of the Isha is when the dawn of real Fajr starts which follows the brightness, which disappears after sometimes.
  • The meaning of the Shafaq is the white brightness follows the red brightness after the sunset.
  • The best time is to offer the Salah of Isha is after disappearance of white brightness until the midnight.[7]

The time of the Salah of the Fajr

The time of the Salah of the Fajar has significance role in our life. Generally world is sleeping at the time of Fajr. This section of the time is blessed and graceful. Prophet Muhammad (ﷺ) said about the identification of the time of the Salah of Fajr,:

“Do not let the Azan of Bilal prevent you from your Sahar, nor the drawn out Fajr, but the Fajr that spreads on the horizon.”[8]

  • The times of the Salah of Fajr starts when the second Fajr rises. The second Fajr which follows the first Fajr, is a brightness spreads on horizon.
  • The end time of the Fajr is when the sun rises.
  • The best time to offer the Salah of Fajar is second half of the time. Prophet ﷺ said,: “”I heard Allah’s Messenger saying: ‘Perform Fajr at AI-Isfar, for indeed its reward is greater.'”[9]

Prohibited Times for the Salah

There are three times where the Salah is prohibited and restricted. The prohibitions expressed in the Hadith with very harsh words. Therefore, we must follow them strictly.

The meaning of prohibited time is the specified periods where the Salah shall not be performed. If a person offers them in these times, he will be sinful. And in some situation, his Salah will be invalid.

  • The prohibited three times are. 1. When the sun rises. 2. At the time of the zenith (Zawal). The time of the Sunset.
  • The prohibited and restricted Salah are Farz Salah, Wajib Salah, Sunnah Salah, Nafil Salah, the Sujood of the Tilawat the Salah of Janaza and promised Salah.
  • All of the above are not permitted whether they are “Ada” (new) or “Qaza” (missed one).

The above mentioned three times are invalid for offering those Salah, which are already being Farz, Sunnah and Wajib upon a person. There are Salah becomes obligatory at that time itself, may be perform within these time with Makrooh. These Salah are the Salah of Janaza, Sujood of Tilawat and the Asar of that day at the time of Sunset.)[10]

Detestable Times for the Salah

There are thirteen times where a person should not offer the Salah totally or offer some and avoid others.

  • After the beginning of Fajr time. Only two Rak’ah of Sunnah of Fajr is Sunnah at that period.
  • After the Salah of the Fajr.
  • After the Salah of the Asar.
  • Before the Salah of the Magrib.
  • When the Imam comes out for Khutba (sermon) until he finishes the Salah.
  • At the time of the Iqamah except two Rak’ah of Fajr.
  • Before the Salah of Eid anywhere. It means you cannot pray any Salah except the Fajr of that day, not in home nor in the Eid field.
  • After the Salah of Eid in the Masjid (mosque).
  • Between two Salah of the Muzdalifa and Arafa.
  • When the time becomes narrow in the time of Farz Salah.
  • When someone needed to use bathroom.
  • When the mind is not ready for the Salah.
  • When the food is ready and mind is trying to take it first.

There are some Farz and Wajib which are Makrooh in sometimes.

  • The Salah of Asar of the day is Makrooh when the sun gets yellow until the sunset.
  • If someone starts the Nafil in Makrooh time, he should break the Salah and do it later.[11]

Some common cases about the times of the Salah

  • There is no common time for two Salah in Islam. Therefore, if a person starts his Salah is in the time and finishes in another time; his Salah is “Ada” offered within the time.
  • If the Salah of Asar of that day enters to the Makrooh time, the Salah is valid and considered “Ada” but the person performed it at the Makrooh time. There are some exceptions listed below:
  • If the Salah of Fajr is divided (it means the Salah starts in time and ends in Makrooh time), the Salah will be invalid.

If the Salah enters to the middle of the day (Zawal), the Salah will be invalid.[12]

[1] (Muhammad Suk-hal Majjaji: Al-Mazhab Minal Fiqhil Maliki: Darul Wayi: Aljazair: Vol.: 1: P.:  110)

[2] (Al-Kasani, Abu Bakar Bin Maswood Al-Hanafi: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 121)

[3] (Ibne Nujaim, Zain Uddin Bin Ibrahim Al-Hanafi: Bahrur Raiq: Darul Kitab Islamia: Vol.: 1: P.: 257) &

(Al-Kasani, Abu Bakar Bin Maswood Al-Hanafi: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 122)

[4] Ibne Qudama, Abdullah Bin Ahmad Al-Hanbali: Al-Mughni: Maktabatul Qahira: Cairo: 1968: Vol.: 1: Page: 272-273)

[5] (Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 123)

[6] (Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 122)

[7] (Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 124) & (Ibne Nujaim, Zain Uddin Bin Ibrahim Al-Hanafi: Bahrur Raiq: Darul Kitab Islamia: Vol.: 1: P.: 258)

[8] (Sunane Tirmizi: Book: 8: Hadith: 25)

[9] (Sunane Tirmizi: Book: 2: Hadith: 9)

[10] (Ibne Nujaim, Zain Uddin Bin Ibrahim: Bahrur Raiq: Darul Kitab Islamia: Vol.: 1: P.: 262) & (Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 126-127)

[11] (Hasan Bin Ammar: Nurul Iwzah wa Najatul Arwah: Al-Maktaba Al-Asria: 2005: Vol.: 1: P.: 46) &

(Hasan Bin Ammar Al-Hanafi: Maraqiul Falah Fi Sharhe Nurul Iezah: Al-Maktaba Al-Asriya: 2005: Vol.: 1: P.: 76) &

(Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 290)

[12]  (Al-Kasani, Abu Bakar Bin Maswood: Badaius-Sanaie: Darul Kutub Al-Ilmia: 1986: Vol.: 1: P.: 126-127)

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