Prayer Times

The morning prayer of Ḍuḥa or Ishrāq as it is also known, was performed by the Noble Messenger ﷺ

Sayyidina Abu Hurayrah R.A reported: My beloved (the Prophet ﷺ) advised me to do three things, which I will never abandon so long as I live: to fast three days of each month, to pray two rakʿahs of Ḍuḥa prayer, and not to sleep until I pray Witr.

Sayyidina Sahl Ibn Mu`adh related from his father that the Messenger of Allāh ﷺ said: “If anyone sits in his place of prayer when he finishes the dawn prayer till he prays the two Rak’ahs of the forenoon, saying nothing but what is good, his sins will be forgiven even if they are more than the foam of the sea”.

There are some misconceptions with regards to ʿIshāʾ and midnight. Firstly, ʿIshāʾ is permitted after midnight and ʿIshāʾ time lasts until the Adhan of Fajr.
Secondly, it is preferable to pray ʿIshā before midnight for the congregational prayer. Thus, when praying alone, there is no preference to the time.
Thirdly, for the congregation to be delayed until after midnight, it is a slight dislike (Makruh Tanzih), and not a strong karaha.
Therefore, one should be able to pray ʿIshā without any regard for midnight.

This is the time of ʿAṣr equal to one shadow length. This is the method of the Shafi'i, the Hanbali, and the Maliki schools, as well as the two main students of Imam Abu Hanifah Rahimahullah.

As a Hanafi, it would be permissible to pray at the early time when the congregation in the locality is held at this time such as in the Arab lands of Jordan, Syria, and others. Also, for Hanafis, it would be better to pray the Ẓuhr Salah prior to the commencement of the Early ʿAṣr.

*Fixed at 2300 for ʿIshāʾ and 0122 for Fajr in lieu of the onset of Persisting Twilight times where the Sun fails to decline below the horizon to any of the acceptable levels of degrees during High Summer. This means that the level of darkness required for one to witness the visible phenomena required to intiate the time of ʿIshāʾ and Fajr, are both absent. Thus, the fiqhi law of Aqrabul Ayyām is used to fix it at the previous time that ʿIshā and Fajr occured before this phenomenon.