as in His words:

“Establish prayer at the two ends of the day and in the early hours of the night”—to the end of the verse. The latter refers to the time for Maghrib and ‘Ishā’.

Likewise, Allah Most High says:

“Establish prayer from the sun’s decline until the darkness of the night, and the recitation at dawn.”

The sun’s decline means its passing the zenith, while the darkness of the night means the gathering of its darkness, which occurs after the twilight has disappeared. Allah thus commanded prayer from the sun’s decline until the darkness of night, prescribing Zuhr, ‘Asr, Maghrib, and ‘Ishā’ within that period. This indicates that the whole of this period is a time for prayer: from the sun’s decline until sunset is a time for prayer, and from sunset until the darkness of night is a time for prayer.

He also says:

“And the recitation at dawn.”

This is because Fajr is distinguished by its lengthy recitation. For this reason, it consists of two units of prayer both when resident and when travelling: it is neither shortened nor combined with another prayer. The lengthy recitation compensates for the smaller number of units.

Section

As for the view that dry ablution must be performed for each prayer and within each prayer’s time, and that an obligatory prayer may not be offered with dry ablution performed for a voluntary prayer, its reasoning is that dry ablution is a form of purification permitted out of necessity, and a ruling prescribed out of necessity is limited to the extent of that necessity. Thus, dry ablution may not be performed before the prayer time begins, nor does it remain valid after that time ends. It permits prayer but does not remove the state of ritual impurity. This is because, when a person becomes able to use water, he must use it without any new occurrence of ritual impurity. It is therefore clear that the state of ritual impurity had remained, and that permission to pray was granted only out of necessity.