or, according to another view, when daylight has clearly spread, shortly before sunrise. This is the view of those who hold that Fajr has a time of necessity.

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Prayer times fall into five categories: a preferred and meritorious time, when one prays before the recommended time expires; a time of concession [and latitude, when one prays at the end of the recommended time; a time of concession] for a valid excuse, when one delays Zuhr until the end of ‘Asr’s recommended time, or brings ‘Asr forward to the beginning of Zuhr’s recommended time, or after allowing enough time for Zuhr to be prayed, according to the differing views already mentioned; a restricted time allowed by necessity, when one delays Zuhr and ‘Asr until sunset, Fajr until sunrise, or Maghrib and ‘Ishā until dawn; and a Sunnah-prescribed time in which a measure of merit is retained in cases of necessity, namely combining the two prayers at ‘Arafah and Muzdalifah.

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For all prayers, the beginning of the prescribed time is best. Allah, exalted is He, says:

“And the foremost will be the foremost” [al-Wāqi‘ah: 10], “Those are the ones brought near” [al-Wāqi‘ah: 11], “In the Gardens of Bliss” [al-Wāqi‘ah: 12].

Allah, exalted is He, also says:

“And hasten to forgiveness from your Lord and a Garden as wide as the heavens and the earth, prepared for the righteous” [Āl ‘Imrān: 133].

It is well known that one who hastens to obey his Lord is better than one who delays and takes his time. The Messenger of Allah, may Allah bless him and grant him peace, was asked, “Which deeds are best?” He replied, “Prayer at the beginning of its time.”

It is also reported that prayer at the beginning of its time brings Allah’s pleasure, in the middle of its time Allah’s mercy, and at the end of its time Allah’s pardon. Abū Bakr al-Siddīq, may Allah Most High be pleased with him, would therefore say, “Allah’s pleasure is dearer to me than