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

- I cannot perform my prayers on time. I have not been able to settle the issue of prayer properly.
- I usually perform a prayer half an hour before its time period ends. I did not normally use to delay prayers so much but it has gotten really bad lately.

Dear Brother / Sister,

First of all, we should say that if one has enough time, it is best to make wudu before the time of prayer, wait for the adhan, listen to the adhan when it is called and repeat its sentences, and perform the prayer at the beginning of the time period for that prayer.

However, we should also us state that the prayer performed on time before the time period for that prayer ends will also be valid.

We think that it will be useful to pay attention to the issues that we will try to explain briefly and to make it a habit:

1. We should try to perform prayers in congregation as much as possible.

2. We should make wudu before the time period of the prayer starts, listen to the adhan and repeat the sentences of the muezzin.

3. If it is not possible to pray in congregation in the mosque, we should pray in congregation with someone who is with us, even if it is one person.

4. If it is not possible, we should perform the prayer immediately.

If we always pay attention to it, the problem of missing the time or being late will disappear on its own.

Performing the prayer on time makes us organized people. Since a Muslim arranges everything he will do by putting the prayer at the center of his life, other things are also planned. A Muslim must act based on a plan and be active. … In accordance with this principle, every Muslim should deal with his affairs in the order of importance.

The Virtue of Performing the Prayer on Time

Performing the fard prayers on time is mentioned among virtuous deeds. However, the following question comes to mind: “Is this time the first moments when the prayer time starts, or is it any time between the start and end of that period?”

The Messenger of Allah (pbuh) answered the question, “What is the most beloved deed in the eye of Allah?” as follows: “The prayer performed on time.” (1)

However, as it can be seen, it is not clear when the legitimate time is. As it is understood from the practices of the Prophet (pbuh), this virtuous time is the first moment when time period for the prayer begins.

Although the best deed varies according to the one who asks and the relevant situation, if it is necessary to specify in terms of performing the prayers, the Prophet’s (pbuh) answer to the question, “What is the most beloved deed in the eye of Allah?” as “The prayer performed on time” (2) is expressed as follows: The most virtuous deed is to perform the prayer on time under normal conditions.

As Ibn Daqiqi al-Id states, it is necessary to attribute it to bodily actions. On another occasion, the answer the Prophet (pbuh) gave to the question “What deed is the most virtuous?” as “Belief in Allah and His Messenger” (3); so, belief should be considered as the most virtuous deed since it is the belief that adds value to all deeds.

Therefore, the most virtuous deed in terms of bodily deeds is the prayer performed on time.

As Ibn Battal puts it, getting up for prayer when the time period for that prayer starts is more virtuous than acting laxly and delaying it. (4)

Imam Zuhri states the following: One day in Damascus, I went to Anas b. Malik. He was weeping. I asked, “What is the thing that makes you cry?” he said, “I do not know anything other than prayer that is lost so much though people reach it.” (5) Anas (r.a.) expressed his discontent due to the prayer’s not being performed at the beginning of its time period but being delayed.

In the title he used about that narration Bukhari used this expression: “The Prayer’s Being Lost Due to Being Delayed”.

Anas (r.a.) uttered that statement due to Hajjaj’s delaying the prayer. (6)

Abu Barza states the following: The Prophet (pbuh) regarded it as makruh to sleep before the night prayer (isha) and to sit and talk after the night prayer. He would leave the mosque after the morning prayer (fajr) when it was bright enough for a person to recognize the person sitting next to him. He would recite between sixty and one hundred verses in the morning prayer. (7)

The fact that he considered it makruh to chat unnecessarily after the night prayer aimed to prevent people from missing the morning prayer and to enable them to perform it on time. It indicates the importance given to performing the prayers on time. (8)

References:

1) Bukhari, “Mawaqit”, 5, no. 527.
2) see ibid.
3) Bukhari, “İman”, 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 information, see Ibn Hajar, Fathul-Bari, 2/73; Hayrunnisa Ağırman Mutlu, Hadislere Göre Namaz Vakitleri, Yüksek Lisans Tezi, Sivas, December 2019.

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