Continuation of the explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "… and establish the prayer …". In it is mentioned the times of the legislated prayer.
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The Shaykh : In any case, the time for Fajr is from the appearance of the second dawn, which is the horizontal whiteness, until the sunrise.
The time for Zuhr is from the sun reaching its zenith until the shadow of every object becomes equal to its length, but after the shadow of the zenith has been subtracted. This is because the sun, especially in the winter days, has a shadow toward the north, and this is not the criterion. The criterion is that you look at the shadow: as long as it is decreasing, the sun has not reached its zenith. When it begins to increase, even by the slightest amount, the sun has reached its zenith. Mark the point where the shadow begins to increase. When the shadow of an object becomes equal to its length, the time for Zuhr ends and the time for 'Asr begins.
The time for 'Asr is until the sun turns yellow, and in cases of dire necessity, until its setting.
The time for Maghrib is from the setting of the sun until the disappearance of the red twilight. This varies; sometimes the time between the setting and the disappearance of the twilight is an hour and a quarter, and sometimes it is an hour and thirty-two minutes. That is, an hour and a quarter means an hour and fifteen minutes, and sometimes it is an hour and thirty-two minutes. Therefore, the time for 'Isha' among people now is fine; an hour and a half does no harm. If it is delayed beyond the entry of the time, it does not matter.
The time for 'Isha' is from the end of the time for Maghrib until the middle of the night. By the middle of the night, I mean that you calculate the time between the setting of the sun and the appearance of the dawn, then divide it in half. The half is the end of the time for the 'Isha' prayer.
This entails a great benefit: if a woman becomes pure in the last third of the night, if she becomes pure from menstruation in the last third of the night, she owes no 'Isha' prayer and no Maghrib prayer. Why? Because she became pure after the time. It is established in *Sahih Muslim* from the hadith of Abdullah ibn 'Amr ibn al-'As that the Prophet (peace and blessings be upon him) said:Sahih Muslim 612b, and there is no hadith from the Messenger of Allah (peace and blessings be upon him) indicating that the time for 'Isha' extends to the appearance of the dawn always. There is no hadith. For this reason, the stronger position is that it is until the middle of the night. The noble verse indicates this, because it separated the dawn from the four times: Its setting means its disappearance. : Allah gathered the four times in one gathering. Why? Because there is no separator between them. From the day the time for Zuhr ends, 'Asr begins. From the day the time for 'Asr ends, Maghrib begins. From the day Maghrib ends, 'Isha' begins. As for the dawn, He said: : So the dawn is not connected to a prayer before it or a prayer after it, because between it and Zuhr is the first half of the day, and between it and the 'Isha' prayer is the other half of the night. The rest of the speech on this will come, if Allah wills.
The reader: Praise be to Allah, Lord of the worlds, and prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) quoted in the context of the hadith of 'Umar: "Sahih Muslim 8a ".
The time for Zuhr is from the sun reaching its zenith until the shadow of every object becomes equal to its length, but after the shadow of the zenith has been subtracted. This is because the sun, especially in the winter days, has a shadow toward the north, and this is not the criterion. The criterion is that you look at the shadow: as long as it is decreasing, the sun has not reached its zenith. When it begins to increase, even by the slightest amount, the sun has reached its zenith. Mark the point where the shadow begins to increase. When the shadow of an object becomes equal to its length, the time for Zuhr ends and the time for 'Asr begins.
The time for 'Asr is until the sun turns yellow, and in cases of dire necessity, until its setting.
The time for Maghrib is from the setting of the sun until the disappearance of the red twilight. This varies; sometimes the time between the setting and the disappearance of the twilight is an hour and a quarter, and sometimes it is an hour and thirty-two minutes. That is, an hour and a quarter means an hour and fifteen minutes, and sometimes it is an hour and thirty-two minutes. Therefore, the time for 'Isha' among people now is fine; an hour and a half does no harm. If it is delayed beyond the entry of the time, it does not matter.
The time for 'Isha' is from the end of the time for Maghrib until the middle of the night. By the middle of the night, I mean that you calculate the time between the setting of the sun and the appearance of the dawn, then divide it in half. The half is the end of the time for the 'Isha' prayer.
This entails a great benefit: if a woman becomes pure in the last third of the night, if she becomes pure from menstruation in the last third of the night, she owes no 'Isha' prayer and no Maghrib prayer. Why? Because she became pure after the time. It is established in *Sahih Muslim* from the hadith of Abdullah ibn 'Amr ibn al-'As that the Prophet (peace and blessings be upon him) said:
the, time of the night prayer (lasts) by midnight
وقت العشاء إلى نصف الليلEstablish prayer at the decline of the sun
أقم الصلاة لدلوك الشمسuntil the darkness of the night
إلى غسق الليلAnd the recitation of the dawn.
وقرآن الفجرThe reader: Praise be to Allah, Lord of the worlds, and prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) quoted in the context of the hadith of 'Umar: "