The Preferred (Mustahab) Times
Of Salaah
It is Mustahab
(recommended/preferred) to delay[1]
commencing the Fajr prayer until ‘Asfaar’ (i.e. until the land has become
properly brightened). However, Mustahab to perform it at such a time, wherein
one will be able to recite 40 to 60 Ayats (verses) with ‘Tarteel, (i.e. to
recite in a slow, measured, regular tone) and after turning the Salaam, one
should still have sufficient time that if something which nullifies the Namaaz
occurs then one may be able to perform ablution and still have sufficient time
to recite 40 to 60 verses again. It is Makruh to delay1 the Namaaz until such
time whereby there is a chance of the sun rising. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.245; Alamgiri vol.1 pg.48]
Law: It is Mustahab for Hajis to
perform their Fard in the very earliest time of Fajr whilst in Muzdalifa. [Alamgiri vol.1 pg.48]
Law: The Namaaz of Fajr is always
Mustahab for females at ‘Ghalas’, i.e. in its beginning time. In regards to all
the other Salaahs, it is best for females to perform these after the time men
have performed their Namaaz with Jama’at (congregation). [Durr-e-Mukhtar, vol.1
pg.245]
Law: During winter, it is Mustahab to
perform Zuhr Salaah early (i.e. in the beginning time) and during the summer
months, it is Mustahab to perform the Zuhr later (i.e. towards the latter part
of the time). This applies whether one performs it individually or in Jama’at.
However, during the summer months, if the Jama’at for Zuhr is performed in the
beginning time, then it is not permissible to delay ones Namaaz so that one may
read individually in the Mustahab time (i.e. one should not omit Jama’at for
this reason). The ruling for spring is that which applies to summer and the
ruling for autumn is that which applies to winter. [Durr-e-Mukhtar, Raddul
Muhtar vol.1 pg.245; Alamgiri vol.1 pg.48]
Law: The Mustahab (desirable and
preferred) time for Jummah is the same as that for Zuhr. [Bahr vol.1 pg.247]
Law: It is always Mustahab to perform
the Asr Namaaz in the later time of Asr. However, it should not be delayed to
the extent that the disk of the sun becomes yellowish, whereby one is able to
look at it directly without any obscurity, i.e. without the sight being dazed
due to haze. Credence is not given in this case to the yellowness of the sunlight.
[Alamgiri vol.1 pg.48; Durr-e-Mukhtar vol.1 pg.247]
Law: It is preferred that Zuhr should
be read after the first shadow and Asr after the second shadow. [Ghuniya pg.236]
Law: From experience, the yellowness
in the disk of the sun appears when there is about 20 minutes left before the
sun sets. So this time is regarded as ‘Waqt-e-Karahat’, i.e. non-recommended
time. Similarly, 20 minutes after sunrise is a permissible time to perform (any
Namaaz. [Fatawa
Razviyah vol.2 pg.193] (i.e. such as to perform Sunnats of Fajr which one did
not have time to perform, or any other Nafil such Ishraaq etc.)
Law: To delay the Namaaz means that
one should divide the Mustahab duration of that Namaaz into two parts. It should
be performed in the preceding part of that time. [Bahrur Raa’iq vol.2 pg.247]
Law: If one commenced Asr Namaaz in
the Mustahab time but one performed, it at such a length that it entered into
the Makruh time, and then there is no offence or disapproval in this. [Bahr pg.247, Alamgiri
vol.1 pg.48, Durr-e-Mukhtar vol.1 pg.246]
Law: With the exception of when the
weather is cloudy and overcast, it is Mustahab to perform Maghrib promptly
(i.e. without delaying it). To delay Maghrib for more than the duration of 2 Raka’ats,
is Makruh-e-Tanzeehi. However, it is Makruh-e-Tahreemi to delay the Maghrib
without a valid reason of journey or illness etc. up to such a time that the
stars are seen close together (i.e. clusters of stars are visible). [Durr-e-Mukhtar vol.1
pg.246; Alamgiri vol.1 pg.48; Fatawa Razviyah] (Here the Namaaz does not become
Makruh-e-Tahreemi but the act of delaying the Namaaz is Makruh-e-Tahreemi)
Law: To delay Esha until one third of
night is Mustahab and to delay it until half the night is ‘Mubah’ (i.e.
lawful); where the Fard Salaah is performed before midnight. To delay to the
extent that the night starts to decline is Makruh as it is the cause for making
the (size of the) Jama’at smaller. [Bahr vol.1 pg.248; Durr-e-Mukhtar vol.1
pg.246]
Law: It is Makruh to sleep before
performing ones Esha Namaaz and it is Makruh to talk of worldly issues and to
tell worldly stories and tales etc. after Esha Namaaz. There is no objection or
harm in discussing necessary issues, reciting the Holy Qur’an, discussing Deeni
issues, narrating anecdotes of the pious and having conversation with your
guest. Similarly, after the start of Fajr until sunrise, it is Makruh to
discuss any other issue except for being engrossed in the Remembrance of Allah,
i.e. ‘Zikr-e-Ilaahi’. [Durr-e-Mukhtar,
Raddul Muhtar vol.1 pg.246]
Law: One who is confident of remaining
awake should perform his Witr Namaaz towards the latter portion of the night;
otherwise, he should perform it before sleeping. Thereafter, if his eyes open
later that night, he should perform his Tahajud, and to repeat his Witr at this
time is impermissible. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.247]
Law: On cloudy days, it is Mustahab to
be prompt in Esha and Asr, and to delay the other Salaahs. [Text]
Law: It is Haraam to combine the
Namaaz of two times together in one time, due to the excuse of journey etc., be
this if one read the second Namaaz in the time of the first, or if one delays
the first to the extent that its time expires, thereby reading it in the time
of the second Namaaz. However, in the second case, ones responsibility for fulfilling
the first Namaaz will be regarded as being discharged, as it has been read in
the sense of it being Qaza, even though one will charged with Gunah-e-Kabeera
(major sin) for allowing the Namaaz to become Qaza (i.e. allowing it to
expire). As for the first case, then in this situation, the second Namaaz will
not even be regarded, as being valid and the one will still be responsible for
discharging the Fard. However, if one combines them with a valid excuse of
journey or illness etc., in the manner and situation whereby one performs the
first Namaaz in its last time, and the second Namaaz in its beginning time;
then in fact both have been read within their respective times and there is no
objection to this. [Alamgiri
vol.1 pg.48 with further detail]
Law: The case of Namaaz at Arafat and
Muzdalifa is excluded and distinct from the above rule. In Arafat, Zuhr and Asr
will be prayed in the time of Zuhr, and in Muzdalifa, Maghrib and Esha will be
read in the time of Esha. [Alamgiri vol.1 pg.49]
Makruh Times of Salaah
No Namaaz is permissible at the
following 3 times:
1. Sunrise
2. Sunset
3. Nisfun Nahaar (when the sun it
at its Zenith)
During the above mentioned times,
one is not permitted to perform any type of Fard, Waajib or Nafil Prayer, be it
‘Ada’ (Namaaz of fixed time) or ‘Qaza’ (Namaaz after expired time). Similarly,
Sajdah-e-Tilaawat or Sajdah-e-Sahw is also impermissible at this time. However,
if one did not perform ones Asr Namaaz for that day, then even though the sun
is already setting, one should read the Asr, but to have delayed it to such an
extent is Haraam. This has been mentioned in the Hadith as the ‘Namaaz of a
hypocrite’.
‘Tuloo’ (i.e. sunrise) is from
the time the rim of the sun appears until such a time that the sight is dazed
by looking at it. This duration is for about 20 minutes from after the rim has
appeared. Sunset is from the time the vision is not obscured or dazed when
looking at it (the sun), up to the time, it sets.
This duration also lasts for
about 20 minutes. Nisfun Nahaar here refers to the time from Nisfun Nahaar
Shar’i up to Nisfun Nahaar Haqeeqi meaning it is until such time that the sun
slips down, which is known as ‘Zahwa-e-Kubra’. In other words, one should take
the start time of Fajr and the sunset time for the day and divide into 2 equal
parts. When the first part ends, it marks the beginning of Nisfun Nahaar Shar’i,
and from this time until such time that the sun declines, is the forbidden time
for every Namaaz. [Alamgiri
vol.1 pg.49; Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.248; Fatawa Razviyah
vol.2 pg.306]
Law: If laymen are reading their Fajr
Namaaz whilst the sun is rising, they should not be interrupted. [Durr-e-Mukhtar vol.1
pg.248]. In other
words, they should not be interrupted whilst reading. After they have completed
their Namaaz, they should be informed and asked to repeat their Namaaz after
sunrise.
Law: If a Janaazah is brought during
the forbidden or offensive time, it should be performed in that time, as there
is not disapproval of this. It is only disapproved if the Janaazah was ready
before the Namaaz was delayed, until such time that the forbidden time appeared.
[Alamgiri
vol.1 pg.49; Raddul Muhtar vol.1 pg. 248]
Law: If an ‘Ayat-e-Sajdah’ (Verse that
necessitates Sajdah) is recited during these times, it is better to delay the
Sajdah until the forbidden time elapses. However, if one does perform the
Sajdah during the forbidden time, it is also regarded as permissible. If one recited
the Ayat-e-Sajdah in a non-Makruh time and then performed the Sajdah in a
Makruh time, it is Makruh-e-Tahreemi. [Alamgiri vol.1 pg.49]
Law: Qaza Namaaz during these times is
impermissible. If one already started the Qaza Namaaz during this time, it is
Waajib to break the Namaaz and then read it in a non-Makruh time. However, if
one does not break the Namaaz but completes it, the Fard will be discharged,
but he is sinful. [Alamgiri
vol.1 pg.49; Durr-e-Mukhtar vol.1 pg.248]
Law: If a person made a vow to perform
Namaaz during this specific time, or if one made an absolute vow to perform
Namaaz, then in both cases it is impermissible to fulfil these vows during
these forbidden times. This vow must be fulfilled in an appropriate time of Namaaz.
[Durr-e-Mukhtar
vol.1 pg.250; Alamgiri vol.1 pg.49]
Law: If one commenced any Nafil,
during this time then it becomes Waajib to fulfil them, but to perform them
during this time is impermissible. It is thus Waajib to break the Namaaz and
perform its Qaza in the appropriate time. However, if one already performed the
Namaaz in this time, then one has committed a sinful act, but now it is not
Waajib to perform the Qaza. [Ghuniya pg.242; Durr-e-Mukhtar vol.1 pg.250]
Law: Even those Namaaz that commenced
in a Mubah (lawful) or Makruh time and then caused to break, should not be read
during these times. [Durr-e-Mukhtar
vol.1 pg.251]
Law: It is not preferred to recite the
Holy Qur’an during these times. It is rather better to spend this time in Zikr
and Durood Shareef. [Durr-e-Mukhtar
vol.1 pg.250]
Law: It is disallowed to perform Nafil
during 12 times and from amongst them, i.e. during numbers 6 and 12, the
performance of Fard and Waajib Namaaz, Janaazah Namaaz and Sajdah-e-Tilaawat is
disallowed:
1. From the start of Fajr until
sunrise. During this time with the exception of the Sunnat of Fajr, no other
Nafil Namaaz is permitted. [Alamgiri vol.1 pg.49; Durr-e-Mukhtar vol.1, 251]
Law: If a person was reading Nafil
Namaaz before the commencement of Fajr time, and he had only just read one
Raka’at and the time of Fajr commenced, then he should complete the second
Raka’at as well. However, both these Raka’ats cannot be regarded as being in
place of the Sunnat of Fajr. If one made the intention of reading 4 Raka’ats (of
Nafil) and after reading the first Raka’at the time of Fajr commenced then he
completed the entire 4 Raka’ats; the last 2 Raka’ats will be regarded as being
in place of the Sunnat of Fajr. [Alamgiri vol.1 pg.49]
Law: After the Namaaz of Fajr has been
performed, right up to sunrise, even if sufficient amount of time is remaining,
and even if the Sunnat of the Fajr was not performed before the Fard then he now
wishes to read it (i.e. the Sunnat), it is not permissible to do so. [Alamgiri vol.1 pg.49;
Raddul Muhtar vol.1 pg.251]
Law: If the Sunnat of Fajr commenced
before the Fard of Fajr and then annulled and he now wishes to read the Qaza
for it after the Fard of Fajr, it is still not permitted. [Alamgiri vol.1 pg.49]
2. If the Iqaamat for Jama’at
according to your Madhab has been given, then from the time of the Iqaamat
until the end of the Jama’at, it is Makruh-e-Tahreemi to read any Sunnat or
Nafil. However, if the Jama’at for Fajr has already commenced and if one knows
that by reading ones Sunnat, one will still be able to catch the Jama’at. Even
though it means joining in the Qa’da, then in this case the ruling is that one
should move away from the Jama’at and read the two Sunnat of Fajr, thereafter
join the Jama’at. If one knows that by reading the Sunnat, the Jama’at will
elude him, and he still neglected the Jama’at for the sake of reading his
Sunnat, then this is an impermissible and sinful act. In all the other Salaahs,
even if one knows that after reading the Sunnats for them he will still catch the
Jama’at, it is still not allowed for him to read the Sunnats once the Jama’at
has commenced. [Alamgiri
vol.1 pg.49; Durr-e-Mukhtar vol.1 pg.252]
3. From after Asr Namaaz, up to
the time that the sun becomes yellowish, all Nafils are disallowed. If one started
a Nafil Namaaz in this time and then broke the Namaaz, then too one is not
permitted to perform its Qaza in this time. If he still persists and continues
this Namaaz in this time, it will not be regarded as being valid. He will not
be absolved from the responsibility of performing that Qaza. [Durr-e-Mukhtar vol.1
pg.251; Alamgiri vol.1 pg.49]
4. From the time of sunset, right
up to the Fard of Maghrib. [Alamgiri vol.1 pg.49; Durr-e-Mukhtar vol.1 pg.252]. However, Imam Ibn Al Humaam made
an exception for 2 very short Raka’ats.
5. From the moment the Imam
stands up from his place to deliver the Khutbah (sermon) of Jummah until the
end of the Fard of Jummah, it is Makruh to perform any Nafil Namaaz, and this
even includes the Sunnat of Jummah. [Durr-e-Mukhtar vol.1 pg.252]
6. Namaaz, including Qaza Namaaz
is not permissible at the time of Khutbah; be it during the first or second
Khutbah, or during the Khutbah of Jummah or any other Khutbah, such as the
Khutbah of Eids, Kasoof, Istisqa, Hajj or Nikah. However, one who is a
Saahib-e-Tarteeb is permitted to perform his Qaza whilst the Jummah Khutbah is
in progress. [Durr-e-Mukhtar
vol.1 pg.252]
Law: If one had already commenced the
Sunnat of Jummah and the Imam got up from his place to deliver the Jummah
Khutbah then in this case, one should complete the entire 4 Raka’ats. [Alamgiri vol.1 pg.49]
7. Nafil before both the Eid
Namaaz is Makruh, be it at home, at the Eid Gah or at the Masjid. [Alamgiri vol.1 pg.49;
Durr-e-Mukhtar vol.1 pg.253]
8. Nafil after both the Eid
Namaaz is Makruh, if it is read at the Eid Gah or at the Masjid. It is however
not Makruh if done at home (after the Eid prayer). [Alamgiri,
Durr-e-Mukhtar]
9. It is Makruh to perform any
Nafil or Sunnat in-between, or after Zuhr and Asr, which are performed together
(combined) at Arafat.
10. Nafil and Sunnat is Makruh
only between the Maghrib and Esha, which is combined at Muzdalifa. However, it
is not Makruh to do so after completion (of both). [Alamgiri vol.1 pg.49;
Durr-e-Mukhtar vol.1 pg253]
11. If the time remaining for the
Fard is very little then to perform any other Namaaz including the Sunnats of
Fajr and Zuhr is Makruh.
12. It is Makruh to perform any
Namaaz if one has the ability to remove the intrusion of any such thing that distracts
the heart (from praying with devotion); for example, if one is overwhelmed by
the need to pass urine, stool or air (flatulence).
However, if the fixed time is
elapsing then one should perform the Namaaz and then repeat it later. [Alamgiri vol.1 pg.49;
Durr-e-Mukhtar vol.1 pg.253]
Similarly if food has been served
and you have the yearning to partake in it, or if any other such situation
arises which causes ones sincerity (in worship) to be diminished, or ones heart
to be distracted then to read Namaaz during such times is also Makruh. [Durr-e-Mukhtar vol.1
pg.253; Alamgiri vol.1 pg.49; Bahrur Raa’iq vol.1 pg. 254]
One may perform Fajr and Zuhr
during anytime from their beginning up to their last time without any censure. [Bahrur Raa’iq vol.1
pg.259]
It is not Makruh no matter
in which portion of their fixed durations one reads them.
[1]
To delay here does not mean purposefully causing the
Namaaz to become Qaza or reading it other than in its fixed time. It means
delaying it within its fixed time, until it becomes bright, rather than
performing it in total darkness.
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