Chapter: The Preconditions of the Prayer

Among them are:

• Purification, which has already been treated.

• The proper time.
– The time for Ẓuhr begins once the sun has passed the meridian and ends when the shadow of an object equals its own length in addition to the midday shadow. Performing it at the beginning of its time is preferable, except in severe heat, in which case it should be delayed until the temperature drops—even for someone praying alone—and likewise, when the sky is overcast, for those who pray in congregation.
– Next comes the time for ʿAṣr, which lasts until an object’s shadow is twice its length beyond the meridian shadow; the emergency period then extends until sunset. It is sunnah to offer ʿAṣr early, without qualification.
– Next is the time for Maghrib, lasting until the red twilight disappears. Hastening it is recommended, except on the night of Muzdalifah for the pilgrim who intends to reach it in a state of iḥrām.
– Next is the time for ʿIshāʾ, which continues until one-third of the night has passed; if convenient, delaying it is better. After that, it becomes an emergency time that lasts until the second dawn—the transverse whiteness that appears along the eastern horizon.
– Next is the time for Fajr, which runs until sunrise; performing it early is preferable.

Entering a prayer with the opening takbīr while its time remains counts as having performed it within its appointed time.

Whoever is uncertain whether the time has begun must not pray until he is reasonably sure that it has, either through personal investigation or (1) the report of a knowledgeable person. If it later becomes clear that he prayed before the time, he must repeat the prayer.

Anyone who becomes obligated—by reaching the age of responsibility, regaining sanity, the cessation of menstruation or post-natal bleeding, or the like—before the time expires must perform that prayer, together with any prayer that may be lawfully combined with it beforehand.