Rules of prayer times

742. One can offer Namaz when he becomes sure that the time has set or two Adil (just) persons inform that fact, provided their informaton or testimony is based on material facts, i.e. they testify that the shadow of Shakhis (indicator) has become more, after getting small at first instance. Adhan of a person who knows timings and is reliable will be sufficient.

743. If a person cannot be certain about the Prime time for prayers due to a personal handicap like blindness or being in the prison cell, he should delay the prayer till such time when he feels sure that the time has set in. But if there are some hindrance (like cloud or dust) which does not let one to become certain about time, and he cannot pray at the earliest time of Namaz, he may start prayer as soon as he considers it the proper time.

744. If a person is satisfied on the basis of any one of the above methods that the time for prayers has set in and he begins offering prayers, but then realizes during the prayers that the time has not yet set in, his prayer is void. And the position is the same if he realizes after the prayers that he has offered the entire prayers before time. However, if one learns as he prays that the time has just entered or if he leans after the prayers that the time entered while he was in the process of praying, his Namaz will be valid.

745. If a person is heedless of the fact that he should pray after ensuring that the time has set in, and if he realizes after the prayer is void. And the position is the same if he realizes after the prayers that he has offered the entire prayers before time. However, if one leans as he prays that the time has just entered or if he leans after the prayers that the time entered while he was in the process of praying, his Namaz will be valid.

746. If a person was certain that the time for prayers had set in, and began offering prayers but while praying, he doubted whether or not the time for it had actually set in, his prayers would be void. However, if he is certain while offering prayers that the time for it has set in, but doubts whether what he has already performed in the prayer, has been in time or not, his prayer is valid.

747. If the time left for Namaz is so little that if we perform some Mustahab acts of the prayers, an obligatory part of the prayers will fall beyond the prescribed time, one should not perform those Mustahab acts. For example, if on account of reciting Qunut a part of the prayers will lapse beyond time, one should do without Qunut; if he recites Qunut, he is in sin but his Namaz is in order.

748. If the time at the disposal of a person is sufficient for performing one Rak’at only he should offer the prayers with the Niyyat of Ada, i.e. offering the same in time. However, one should not delay offering prayers intentionally.

749. If a person who is not a traveler has at his disposal time for offering five Rak’ats till sunset, he should offer both Zuhr and Asr prayers. And if he has less time than that he should offer only Asr prayers, and thereafter he should give Qadha of Zuhr prayers. Similarly, if he has sufficient time up to mid-night for offering five Rak’ats, he should offer Maghrib and Isha prayers and if he has less time than that he should offer only Isha prayers and then offer Maghrib prayers, without making a Niyyat of Ada (i.e. being in time) or Qadha, as an obligatory precaution.

750. If a person who is a traveler has sufficient time at his disposal till sunset for offering three Rak’ats he should offer Zuhr and Asr prayers an if he has lesser time than that, he should offer only Asr prayers and tehn offer Qadha of Zuhr prayers. And if he has time enough for offering 4 Rak’ats till mid-night he should offer Maghrib and Isha prayers, and if he has just enough time for three Rak’ats he should ofer Isha first and then Maghrib. And if the time is for lesser than three Rak’ats, then he should first offer Isha prayers, followed by Maghrib without the Niyyat of Ada or Qadha. However, if he leans after completing Isha prayers that there is still time for at least one Rak’at or more, he should hasten to offer Maghrib with the Niyyat of Ada.

751. It is Mustahab that a person shud offer prayers at the Prime time prescribed for it, and great emphasis has been laid on it; alternatively, the nearer the prayers are to its Prime time, the better, except where there is good reason for delay, like, waiting to join the prayers in congregation.

752. If a person has a justifiable excuse for offering prayers with Tayammum and he wishes to offer it at the Prime time knowing that his excuse will continue till the end of the prescribed time, or having no hope for redress, he can offer prayers in the early part of the time. But if he has a hope that the excuse will cease to exist, he should wait till his excuse is removed. In case his excuse is not removed, he would offer prayers in the last part of the time. But, in so doing, it is not necessary that he, as an obligatory precaution, should wait so much that he may be able to perform only the obligatory acts of the prayers. In fact, if he has time for the Mustahab acts like Adhan, Iqamah, and Qunut as well, he can offer prayers along with these Mustahab acts.

753. If a person does not know the rules about prayers, doubts occurring in it, or about the forgotten parts, and if he feels that such problems would probably arise in his Namaz, he should defer from its prime time so as to learn the relevant rules. However, if he is sure that he can offer prayers, but if a problem arose and the rules relating to it were not known to him, he would be allowed to act on one of the two probabilities and complete the prayers. And, after the prayers, he should enquire about the rule so that if his prayers had been void he would offer it again.

754. If there is ample time for prayers, and at the same time his creditor demands repayment of his loan from him, he should repay the loan first, if possible, and ten offer prayers. Similarly, if there emerges another obligatory matter which demands immediate attention, like if a man sees that the Masjid is Najis he should make it Pak first and then offer prayers. And in both cases if he offers his prayers first he commits a sin but his prayer is in order.