Is there a way to perform the prayer when its time period starts?

Dear Brother / Sister,

First of all, we should state that if you have the time, it is best to make wudu and prepare before the prayer time begins, wait for the call to prayer (adhan) and listen to it; while it is being recited, repeat its phrases, and perform the prayer at the beginning of its appointed time.

However, we should also state that prayers performed within the prescribed time, before the time expires, are also valid.

We believe that paying attention to the points we will briefly explain and making this a habit will be useful:

1. Try to pray in congregation as much as possible.

2. Make wudu before the prayer time begins, listen to the call to prayer (adhan), and repeat what the muezzin says.

3. If it is not possible to pray with the congregation in the mosque, pray with someone else, even if it is just one person.

4. If that is not possible, perform your prayer immediately.

If we always pay attention to this, the problem of missing the deadline for the prayer or being late will disappear on its own.

Performing prayers on time makes us disciplined. A Muslim plans everything, placing prayer at the center of his life. A Muslim must be organized and proactive.... According to this principle, every Muslim should prioritize their tasks and handle them accordingly.

The Virtue of Performing Prayers on Time

Performing fard prayers on time is mentioned among the virtuous deeds. However, this question arises: “Does this time refer to the very first moments when the prayer time begins, or any time between the beginning and end of the prayer time?”

The Messenger of Allah (pbuh) replied the question “What deed is most beloved to Allah?” as follows: “Prayer performed on time.” (1)

However, as it can be seen, it is not clear what part of the legitimate time that virtuous time is. According to the practices of our Prophet (pbuh), that virtuous time is the very first moments when the prayer times begin.

The best of deeds varies depending on the person asking and the situation, but if we are to mention it in the context of performing prayers, the answer given by the Prophet (pbuh) to the question “What deed is most beloved to Allah?” was “Prayer performed on time.” (2) In normal circumstances, performing prayer on time is expressed as the most virtuous deed.

As Ibn Daqiqul-Eid states, it is necessary to attribute it to bodily deeds. On another occasion, when the Prophet (pbuh) was asked, “What is the most virtuous deed?”, he answered, “To believe in Allah and His Messenger.” (3) Since it is belief that gives value to all deeds, it is necessary to consider belief as the most virtuous deed.

Therefore, the most virtuous physical act is prayer performed on time.

Ibn Battal says it is more virtuous to stand up for prayer at the earliest time than to be negligent and delay it. (4)

Imam Zuhri said: One day I went to see Anas ibn Malik in Damascus. He was weeping. I asked him what was making him weep. He replied, “I do not know of anything other than prayer, which has been wasted so much.” (5) Anas (ra) expressed his discomfort with the prayer being performed late instead of at the first time.

Bukhari titled his commentary on this narration as “Losing the Time for Prayer.”

Anas said this expression related to Hajjaj delaying the prayer. (6)

Abu Barza said: The Prophet (pbuh) disliked sleeping before the isha (night) prayer and sitting and talking after the isha prayer. He would leave the fajr (morning) prayer when it was light enough for one of us to recognize the person sitting next to him. He would recite sixty to one hundred verses in this prayer. (7)

He considered it makruh to engage in useless conversation after the night prayer so that one would not miss the morning prayer and could perform it on time. This indicates the importance given to performing prayers on time. (8)

References:

1) Bukhari, “Mawaqit”, 5, no. 527.
2) see ibid
3) Bukhari, “Iman”, 18, no. 26, “Hajj” 4, no.1519.
4) Ibn Battal, Sharhu Sahihil-Bukhari, 2/148; Ibn Hajar, Fathul-Bari, 2/9-10. (No. 527).
5) Bukhari, “Mawaqit”, 7, no. 530.
6) Ibn Hajar, Fathul-Bari, 2/13. (No. 529).
7) Bukhari, “Mawaqit”, 23, No. 568.
8) For more details, see Ibn Hajar, Fath al-Bari; Hayrunnisa Ağırman Mutlu, Hadislere Göre Namaz Vakitleri, Master’s Thesis, Sivas, December 2019

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