What are the times when it is makrooh to pray?

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Question: At what part of the day is it not permissible to perform the supererogatory and qadha prayers? Thanks in advance. (Farhad)

Answer: Sheikh Muhammad Sadiq Muhammad Yusuf's book "Kifaya" describes the times when it is makrooh to pray:

It is not permissible to pray, recite the prostration and perform the funeral prayer when the sun rises, rises and sets. Except for the century of that day alone. These are also makrooh when the imam gives a sermon.
After the dawn, it is makruh except for its sunnah. It is the same after the end of the century, until the end of the evening.
Whoever becomes obligated at the last time of the prayer, he will make up the missed prayer. The last menstruating woman does not die.

Here is the translation of the text in Mukhtasar. Let us now examine his interpretation and from which Shariah evidence each judgment is derived.
1. The time of dawn is from dawn across the horizon until sunrise.
Since the first obligatory prayer at dawn and the beginning of a new day is the morning prayer, it is important to state the time of that prayer.
Murod subhi is faithful from the phrase "fajr across the horizon" in this sentence. From this we can see that the dawn, which previously looked like a wolf's tail, is not a real pride.

It is narrated on the authority of Samura ibn Jundub:
“The Prophet (peace and blessings of Allaah be upon him) said:
“Let not the call to prayer of Bilal from your mornings, nor the whiteness that rises like this on the horizon, deceive you. He said, "Until it spreads like this."
Of the five, only Bukhari did not narrate.
In the words of Termizi:
“Let not the call to prayer of Bilal, nor the arrogance of Fajr, forbid you from your mornings. But if there is fajr spread on the horizon (will be)», it is said.
Dawn time consists of two stages.
In the first stage, the light rises from the bottom to the top, which is called "subhi kozib" or "fajri kozib". That means "false morning." According to the ruling of this hadith, the time for dawn at the time of digging that morning will not be over yet.
The second stage is with the light scattering across the horizon. This is called "subhi sadiq" or "fajri sadiq", which means "true morning". Then it's time to shut up. It is not possible to have breakfast after that. Because then it is time for the morning prayer.
Evidence for the last time of Fajr prayer:
Allah says in Surat at-Taha:
"Oldin Praise and remember your Lord before sunrise." (verse 130).

It is narrated on the authority of 'Abdullah ibn' Amr ibn 'As:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the time of prayers. So he said:
He said, "The time for Fajr prayer is until the first branch of the sun rises."
Of the five, only Bukhari did not narrate.
2. The time of noon from sunset until the shadow of everything doubles itself. Except for the shadow at the time of the fall. One legend says that once.
In determining the time of noon, the scribes took evidence from this verse:

"Perform the prayer from sunrise to darkness." (Surat al-Isra ', 78)
Many of our commentators say, “This verse is in the Qur'an "Sunset" It means the time for noon prayer.
In a long hadith narrated from 'Abdullah ibn' Amr, the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the time of prayers. So he said:
He said, "The time for Fajr prayer is until the first horn of the sun rises, and the time for noon prayer is when the sun goes down from the sky."
To know the fall, you have to look at the shadow of something on a flat surface. If the shadow is shortened, it will be time before the fall. If the shadow stops, it will be time for jam. If the shadow begins to fade, it will be time to fall.
Our scholars have done two kinds of ijtihad in determining the last time of noon.
Imam Abu Haneefah (may Allaah have mercy on him) said: “Until the shadow of everything doubles, except for the shadow at the time of Zawal.”
Imam Abu Yusuf, Muhammad and Zufar (may Allaah have mercy on them) said: "Everything is equal to itself, except for the shadow at the time of Zawal."
The evidence for Imam Abu Hanifa (may Allaah have mercy on him) is the following hadeeth narrated by al-Bukhaari from Abu Hurayra:

It is narrated on the authority of Abu Hurayra that
“The Prophet (peace and blessings of Allaah be upon him) said:
“When the temperature is high, perform the prayer coolly. Of course, the heat is from the scorching heat of Hell. "
Narrated by the five.
The evidence for the Republic is the following hadith:
It is narrated on the authority of Ibn 'Abbas that
“The Prophet (peace and blessings of Allaah be upon him) said:
“Gabriel is the Beth to me (Of the House) served as imam twice before. So in the first of them he recited the noon when the shadow was like a ribbon of shoes. He then read the century when the shadow of everything was its own. He then recited the evening prayer when the sun set and the fasting person broke his fast. He then recited the huftan when dawn disappeared. He then recited the Fajr in the morning, when the food was unclean for the fasting person.
The second time he read noon at the time of yesterday's century, when the shadow of everything was its own. He then read the century when the shadow of everything doubled for himself. He then recited the evening when he first read it. He then recited the night prayer when one-third of the night was gone. He then recited the Fajr when the ground seemed to light up. Then Gabriel turned to me and said:
“O Muhammad, this is the time of the prophets before you. He said, "The time is between these two times."
Narrated by al-Tirmidhi and his two owners.
3. The time of the century from then until sunset.
The beginning of the time of Asr prayer is when the shadow of everything doubles itself until the sun sets.
Proof of this ruling is the hadith that Gabriel taught the Prophet (peace and blessings of Allaah be upon him) how to pray.
4. Shamniki from him until dawn. It is redness and a fatwa has been issued for it.
It was narrated on the authority of Muslim from Ibn 'Umar that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
They said, "As long as the dawn does not disappear, there is time for the evening."
In a hadith that Gabriel showed the Prophet (peace and blessings of Allaah be upon him) the times of prayer, he said: “Then he recited the evening prayer when the sun set and the fasting person broke his fast. Then he recited the Qur'an at dawn. " So, the time of the evening prayer will be between these two times.

It is narrated on the authority of 'Abdullah ibn' Amr ibn 'As:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about the time of prayer. So he said:
He said, "The time for the evening prayer is from sunset until dawn."
Of the five, only Bukhari did not narrate.
5. Huftan and then vitr - both from this time until dawn.
"From this time" means after the end of the evening prayer.
It is narrated in a hadith that Gabriel showed the Prophet (peace and blessings of Allaah be upon him) the times of prayer: “Then he recited the night prayer when dawn disappeared.”
It is said that the night prayer was recited earlier. The last time will continue until dawn. In this case, the time of the vitr prayer is the same as the night prayer.
It is mustahabb to start the morning when it is morning. So that it is possible to weigh forty verses and repeat them when it becomes apparent that he does not have ablution.
That is, it is mustahabb to start the morning prayer at dawn. This time should be arranged in such a way that a person who does not perform ablution after performing forty verses of the Surah al-Zam in a hurry, with the intention of praying, does not perform ablution, starts the prayer anew, recites forty verses, and the sun does not rise until he finishes his prayer. should.

It is narrated on the authority of Rafa 'ibn Khadij that:
“The Prophet (peace and blessings of Allaah be upon him) said:
He said, "Read it in the morning."
Narrated by Imam Nasai.

It is narrated on the authority of Mahmud ibn Lubayd from Rafa 'ibn Khadij:
I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, 'Recite Fajr at dawn, for its reward is great.'
Narrated by al-Tirmidhi, his two owners, and Ahmad.
It is mustahabb to postpone noon to evening in summer. The century, as long as the sun does not change.
It is narrated on the authority of Abu Hurayra that
“The Prophet (peace and blessings of Allaah be upon him) said:
“When the temperature is high, perform the prayer coolly. Of course, the intensity of the temperature is from the boiling heat of hell. Hell complained to his Lord:
He said, "My Lord, some of me have eaten some." So he allowed him two breaths. One breath in winter, one breath in summer. That is the worst heat you will ever encounter and the worst cold you will ever encounter. "
Narrated by the five.
It is also a showcase for those who are sure to wake up before one-third of the night and wake up (of the night) to the end (pushing is mustahab).

It is narrated on the authority of Anas that:
“The Prophet (peace and blessings of Allaah be upon him) would delay the night prayer until midnight, and then he would perform it. Then:
“Indeed, the people prayed and slept. But you are in prayer as long as you wait for it. '
In another narration:
It was said, "If I did not think that it would be a hardship for my ummah, I would have ordered them to do so."
Narrated by the three.
According to al-Tirmidhi:
“If I had not thought that it would be a hardship for my ummah, I would have ordered them to postpone the night until one-third or half of the night,” he said.

It is narrated on the authority of Jabir that:
“The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever is afraid of not being able to get up at the end of the night, let him read the vitr at the beginning. Whoever hopes to get up at the end of it, let him read the showcase at the end of the night. Surely the night prayer is witnessed. That is the best. "
Narrated by Muslim and al-Tirmidhi.
In winter, it is mustahab to read noon and evening early.

It is narrated on the authority of Anas that:
"The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray cold in the heat and fast in the cold."
Narrated by Imam Nasai.
It is sunnah to perform the evening prayer as soon as it is time.

It is narrated on the authority of Marsad ibn Abdullah:
“Abu Ayyub came to us as a judge. In those days, Uqba ibn 'Amir was the ruler of Egypt. He read the evening late. Abu Ayyub went to him and said:
"What kind of prayer is this, O Uqba?" he said.
“We’re busy,” he said.
Did you not hear the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “As long as my ummah does not spend the evening until the stars are mixed, it will last in goodness or in nature?” he said.
Narrated by Imam Abu Dawud and al-Hakim.
On a cloudy day, the century and night are read early.
If the century is read late, there is a danger of falling into disgusting time due to the cloud. If the night is postponed, few people come to the church for fear of rain.
All but two are read late.
On a cloudy day, it is read in the morning, noon, and evening.
If the morning is read early, the church may be deceived because of the darkness, and many may not reach the church.
If lunch and evening are read early on a cloudy day, there is a risk that it will be premature.
It is not permissible to pray, recite the prostration and perform the funeral prayer when the sun rises, rises and sets.
The evidence for this verdict is as follows:
It is narrated on the authority of Uqba ibn 'Amir that:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray for three hours and to bury the dead: when the sun rises, even before it rises, when the sun rises, even before the sun sets, and when the sun sets. "Until it sinks."
Narrated by others from Bukhari.
Except for the century of that day alone.
It can also be read at sunset. A sin is recorded for leaving it in the evening, but the prayer is still a prayer.
But if a person is late for the Fajr prayer, he prays one rak'ah before the sun rises, and then when the sun rises, his prayer is broken.
But if a person stays up late and the sun sets after reciting one rak'ah of 'Asr, his prayer will not be void. He continues to pray. The prayer is over.
These are makrooh when the imam gives a sermon.
That is, it is makrooh for the imam to perform the khutbah of Friday, Eid, Hajj, Kusuf, and Khusuf prayers, to perform the prostration of recitation, and to perform the funeral prayer, because doing these things during these times prevents the khutbah from being heard. It’s like turning away from him.
It is narrated on the authority of Abu Hurayra that
“The Prophet (peace and blessings of Allaah be upon him) said:
He said, "When the imam delivered the sermon on Friday, you said to your companion, 'Shut up,' and you canceled it."
Narrated by the five.
Cancellation is useless, useless, tasteless words and actions.
This hadith is one of the strongest proofs of the Hanafi saying, "It is haraam to pray after the Imam has gone to the pulpit to deliver the khutbah." It is better to say to someone, "Shut up." Amri ma'ruf is obligatory. It is not permissible to perform sunnah after the obligatory action has not been performed.
Some have come to the conclusion that it is necessary to perform the mosque prayer, even if the imam is delivering a sermon, as evidenced by the following narration.
It is narrated on the authority of Jabir ibn 'Abdullah that:
“On Friday, when the Messenger of Allaah (peace and blessings of Allaah be upon him) was giving a sermon, Sulayk al-Fatafani came and sat down. So he said:
“O Sulayk, get up and pray two rak'ahs. Lighten them up. Then he said, "When one of you comes while the Imam is delivering a sermon on Friday, he should pray two rak'ahs and make it easier."
Narrated by the five.
This narration has been interpreted by scholars in two different ways.
Some said, "This prayer is the sunnah before the fard of Jumu'ah," while others said, "The preparation for this prayer is the mosque prayer."
However, there are things to note. In the Hanafi Madhhab, it is haraam to pray after the imam has ascended the pulpit. When he begins the sermon, it is absolutely impossible to greet him, wish him well, recite the Qur'an, and so on.
The Hanafis explain this hadith by saying that the Prophet (peace and blessings of Allaah be upon him) commanded the man to pray and that he himself stopped the sermon.
Dara Qutni narrated on the authority of Anas:
“While the Messenger of Allaah (peace and blessings of Allaah be upon him) was giving a sermon, a man entered the mosque. Then he said:
"So-and-so, did you pray?" they said.
"No," he said.
“Get up! Pray! ” They waited until he finished praying.
In another narration:
"They stopped the sermon until he finished his prayer." called
After the dawn, it is makruh except for its sunnah. It is the same after the end of the century, until the end of the evening.
It is narrated on the authority of Ibn 'Abbas. That person:
“The people who agreed with me the most agreed to testify. The most agreeable of them is Umar:
“Of course, the Prophet (peace and blessings of Allaah be upon him) said after the Fajr prayer until sunrise and after the afternoon prayer. (sun) They forbade praying until sunset.
Narrated by the five.
It is makrooh to offer supererogatory prayers at these two times. It is permissible to perform the recitation prostration, the funeral prayer and the qadha prayer. However, it is tahriman makruh to perform the two rak'ahs of prayer that are obligatory after the circumambulation, as well as the qadha of the supererogatory prayers and the offered prayers.
Using this evidence and other documents and rules, our scholars have systematically described the times when it is haraam or makrooh to pray.
'Umar (may Allaah be pleased with him) circumambulated the House seven times after dawn and did not pray until he reached Zu Tuwa. Two rak'ahs of Tawaf (prayer)read after sunrise » ("Fathu babul inaya bi shremi Niqaya").
According to the Hanafi Madhhab, it is haram to perform all prayers at the following times:
1. When the sun rises.
2. When the sun rises. (Excluding Friday.)
3. At sunset. (Except for the century of that day.)
It is haram to recite nafl at the following times.
4. From the recitation of the fard of the Fajr prayer until the sun rises to the height of the spear.
5. From performing the fard of the Asr prayer until sunset.
According to the Hanafi Madhhab, it is makrooh to offer supererogatory prayers at the following times:
6. Performing supererogatory prayers after dawn other than the sunnah of Fajr. Proof of this:

It is narrated on the authority of Ibn 'Umar:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) said:
He said, "After Fajr, there is no prayer other than the two rak'ahs of Fajr."
Narrated by Tabarani.
7. Praying nafl before the evening prayer. Because there are commands to perform the evening prayer quickly. Reading nafl before that will delay the evening.
8. During the Friday, Eid, Hajj, marriage, kusuf, khusuf and istiqah sermons. This time lasts from the time the imam ascends the pulpit until the prayer is over.
9. Before and after the Eid prayer.
10. When the iqaamah for the obligatory prayer is said. It is permissible to recite the sunnah of Fajr only if it is fast and obligatory.
Whoever becomes obligated at the last time of the prayer, he will make up the missed prayer.
A person has reached the age of puberty or has become a Muslim or ten days of menstruation, forty days of nifaas, until he has said the tahrim from the time of prayer. It was obligatory for him to pray, even for a short time. That is why he makes up the missed prayers. When it is less than menstruation and nifaas, it should be clean when there is time left for ghusl and tahrima.
For the last time will be honorable for something that has not been done before. Whoever is able to perform the fard at the last moment, it is obligatory for him to perform the fard at that time. If he is not able to perform the fard at this time, this fard will be removed from him. That's why
The last menstruating woman does not die.
The woman did not pray at the previous time and walked backwards. Shortly before, menstruation began. He does not miss this prayer. Also a woman who has had a miscarriage.