Allah has established in verse 103 of an-Nisaa that the Solaat He made an obligation for us is a timed ordinance for the believers. Therefore, the solaat must be fulfilled in its prescribed period of time.
Jibreel however was sent to tell the Prophet (solla Allahu alayhi wa sallam) these prescribed periods of times. He came to the Prophet, taught him how to make a solaat; and likewise taught him the timing of each solaat. He came to him in two different time. At Day 1, Jibreel came when the solaawaat just set in; while at the following day, he came to him during the end time of the solawaat. Jibreel further explained that between these two times he came is the times of the Five daily Salawaat. Which means observing the solaat in any of these times equals observing it in the right legislated time for it.
Jaabir who narrated the incidence of Jibreel teaching the Prophet the timing of solaat said the Prophet explained the timing of each solaat thus:
Solaat Zhuhr starts when the sun has passed its zenith and ends when a man’s shadow is equal in length to his height.
When the sun has passed its zenith means when the sun has passed the highest part of the sky and started to descend towards the west.
To determine the time of the zenith by the clock, you just have to divide the time between sunrise and sunset in half. For example, if the sun rises at 7am and sets at 7pm, then the zenith is at 1pm noon. And if the sun rises at 5am and sets at 5pm, then the zenith is at 11am. A few minutes after this time (when the sun has passed its zenith) is when the Zhur solaat starts.
While end of the time for Zuhr is when the shadow of everything is equal in length to the object itself.
Let’s say for example: the time the sun passed its zenith is 1:05pm; while the time when the shadow of an object is equal in length to its height is 4:20pm; whoever observes his Zhur within this period of time has fulfilled the obligation on him and has prayed in its legislated time. If he observes Zhur at 4pm, either for a genuine reason or not, he has observed the solaat in its appropriate prescribed time.
Solaat Asr starts when Solaat Zhur ends. And that is when the length of an object’s shadow becomes equal to its length. While Solaat Asr ends when the sun sets.
Whoever for any or no reason observes Asr in this time frame has observed it in the prescribed time of it.
Solaat Maghrib starts once the sun set. It starts immediately after the time for Asr ends; and can be observed until the twilight or red afterglow has faded. When the red afterglow disappeared from the sky, the time for Maghrib ends.
But the Maalikiyyah have the opinion that the time for Maghrib ends few minute after the solaat of Maghrib.
Solaat Ishai begins immediately after the time for Maghrib ends; and ends in the midnight or before the Fajr sets in.
There is two opinion as regard the end time for Solaat Ishai. And these two opinions are strengthened with authentic evidences. An opinion says the time for ishai ends in the middle of the night (to calculate the middle of the night depends on when the sunset and the onset of the fajr.) while the second opinion have it that Ishai ends until the onset of Fajr.
Any individual who observes Ishai between this time frame has fulfilled the obligation in its legislated time.
Solaat Subh/Fajr starts with the onset of the second dawn (fajr thaaniy); and ends when the sun starts to rise.
There is a difference between the first and second dawn of Fajr. In the second dawn, the brightness and light extends from north to south; unlike in the first dawn whereby the brightness extends from east to west.
Also, the first dawn is followed by darkness. While in the second dawn, the brightness and light increases.
If an individual hasn’t observed his Ishai, he can observe it during the first dawn; as Solaat Subh time is yet to start.
These are the legislated times for each of the five daily solawaat – as established in the hadith of Jaabir (which Imam Bukhari considered the most authentic hadith on this topic) and other ahadeeth. Anyone who observes his solaat in this time frame has observed the solat in its exact prescribed time and must not be castigated or alleged of not praying in time. Only if he delayed the solaat till its time passes, then he has committed an atrocity.
The Most Appropriate:
Just as we have explained the times for the daily solawaat, it is essential to talk about “the best time for each solaat”.
You should likewise know that discussing the best time does not invalidate other time once it is still within the acceptable legislated times. The most appropriate time is only based upon recommendation and not obligation.
Also, there are counter opinions among the scholars of Madh-hab on the best/most appropriate time.
The famous hadith often quoted in this area is the narration whereby the Prophet said “the best solaat is that observed in the first of its timing الصلاة في أول وقتها”. Whereas, in the narration of Al-Bukhari, the hadith says “the best solaat is that observed in its timing الصلاة في وقتها” and the word أول first is not mentioned.
In anyway, either the narrative which says in the first of its timing is authentic or not, the truth remains the most appropriate is based upon recommendation and not obligation; as the Prophet himself prayed during the first timing and last timing of each solawaat.
The scholars of Madh-hab also differed upon the best time for each solaat. Some among the schools of thought argued solaat Zhur is best observed when the sun is very hot; while some oppose and say it’s best observed when the sun cools down.
They almost all agree that Solaat ishai is best observed during the last part of the night if convenient. As they also almost agree that Solaat Maghrib should be observed early before the time for Ishai starts.
The Hanafiyyah and Hanaabilah have the opinion that if an individual meets the takbeeratul ihram/Sujood of a solaat before its time fades away, such person has observed the solaat at its prescribed time. E.g, if a solaat Zhur ends 4:20pm and the individual starts his Zhur by 4:19pm, he has observed the Zhur at its prescribed time. And the evidence of this is the hadith of the Prophet reported by Bukhari and Muslim.
The Maalikiyyah and Shaafi’iyah hold that the individual must at least meet a full rak’ah of solaat before its time fades away, else, it will be regarded that he did not observe the solaat at its prescribed time.
And they all agreed to the soundness of the solaat delayed till its last time – either for a genuine or no reason.
It should be advised that Solaat must not be observed before the appearance of its time. As it shouldn’t also be delayed till its time fades away. The start and end times of the solaat by clock is determined by the weather and location/city of the worshippers.
Also, those period of time that solawaat are prohibited, the individual who wants to repay (qadau) a missed obligatory solaat can repay it anytime without considering the prohibited times of solaat. The prohibition is upon some nawaafil and some other nawaafil like Solaat Khusuf, tahiyatul masjid are subjected to differences of opinions among scholars.
May Allah accept our solawaat.