Islamic Fiqh > Prayer > Supererogatory prayers: rawatib, tarawih, witr and duha > Reciting aloud or quietly in voluntary prayer
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Updated on 25 September 2026 at 3:23 PM
This part belongs to the full section: All sections of this part.
The jurists agree that reciting aloud is a sunnah in the prayers of the 2 Eids, the prayer for rain, the Tarawih and the lunar eclipse. They differed over the solar eclipse: should one recite quietly or aloud? The 3 imams, Abu Hanifah, Malik and al-Shafi'i, held that quiet recitation in it is a sunnah; while Imam Ahmad, Abu Yusuf and Muhammad of the Hanafis, Ibn Khuzaymah, Ibn al-Mundhir and other hadith scholars of the Shafi'is, and Ibn al-'Arabi of the Malikis, held that reciting aloud in it is a sunnah (Fath al-Bari, 2/550; Umdat al-Qari, 6/33; Nayl al-Awtar, 4/22; Tuhfat al-Ahwadhi, 3/120).
As for the unrestricted voluntary prayers of the day, as well as the rawatib sunnahs, quiet recitation in them is a sunnah without disagreement (Umdat al-Qari, 6/33; Majma' al-Anhur, 1/100; al-Fawakih al-Dawani, 1/200; al-Mawaqib in the margin of al-Khattab, 2/68; al-Sharh al-Kabir, 1/313; al-Zarqani, 1/281; al-Majmu', 3/345; Kashshaf al-Qina', 1/344, 440; Matalib Awli al-Nuha, 1/575).
As for the voluntary prayers of the night, the Malikis and al-Tahawi, the author of al-Tatimmah among the Shafi'is, hold that reciting aloud in them is a sunnah (al-Fawakih al-Dawani, 1/200; al-Zarqani, 1/281; al-Majmu', 3/345; al-Rawdah, 1/341). Al-Qadi Husayn and the author of al-Tahdhib among the Shafi'is said: one takes the middle course between aloud and quiet; this is if one does not disturb a sleeper or a worshipper, or the like; otherwise the sunnah is quiet recitation (al-Majmu', 3/345; Rawdat al-Talibin, 1/248; Mughni al-Muhtaj, 1/162).
The Hanafis said: the one praying voluntarily alone chooses between reciting aloud and quietly in the night nafl, for the voluntary prayers follow the obligatory ones, whose numbers they complete; one is therefore free in them as one is free in the obligatory prayers. If he is an imam, he recites aloud, for the reason mentioned of following the obligatory prayers; this is why he recites quietly in the day voluntary prayers, even if he is an imam. They then differed over the definition of reciting aloud and quietly: al-Hinduwani said: reciting aloud is that another person hears him; mukhafatah is that he hears himself. Al-Karkhi said: reciting aloud is that he hears himself articulating the letters correctly, for recitation is the act of the tongue, not of the ear. Al-Zayla'i (may Allah have mercy on him) said: the first is more correct, for the mere movement of the tongue without sound is not called recitation (Majma' al-Anhur, 2/156; Tabyin al-Haqa'iq, 1/127).
The Hanbalis said: the one who prays voluntarily at night considers the interest at stake: if reciting aloud makes him more active in his recitation, or if someone near him listens to his recitation or benefits from it, reciting aloud is better, because of the benefits that follow; if someone near him is performing tahajjud or is disturbed by the raising of his voice, a sleeper or otherwise, or if he fears showing off, quiet recitation is better, to ward off that harm (Kashshaf al-Qina', 1/344, 445; Matalib Awli al-Nuha, 1/575).
The scholars agree that it is permitted to perform voluntary prayer sitting while able to stand, for voluntary prayer is a lasting good, and requiring it standing would prevent that good from being maintained (Sharh Muslim, 6/10; al-Majmu', 3/231; Bada'i' al-Sana'i', 1/297; al-Bahr al-Ra'iq, 2/67; Hashiyat al-Tahtawi, 1/265; Hilyat al-Ulama, 2/120; al-Majmu', 3/232; Fath al-Bari, 2/585; Umdat al-Qari, 7/160; Durr al-Hukkam, 2/30; Nihayat al-Muhtaj, 1/471; Nayl al-Awtar, 3/99). And because many people find prolonged standing difficult: were it required in voluntary prayer, most would abandon it; the Lawgiver therefore tolerated omitting standing in it, to encourage its increase, just as He tolerated praying it on a mount while traveling (al-Mughni, 1/443; I'lam al-Muwaqqi'in, 1/303).
The evidence is his saying (peace and blessings of Allah be upon him):
The prayer of the one sitting is half the prayer of the one standing.Sahih hadith: Ibn Majah (1230) and others
Al-Nawawi (may Allah have mercy on him) said: this hadith is understood of voluntary prayer performed sitting while able to stand: he then has half the reward of the one standing; but if he prays the nafl sitting due to his inability to stand, his reward is not diminished; rather it is equal to that of one standing (Sharh Muslim, 6/13). And Aisha (may Allah be pleased with her) reported: "The Messenger of Allah (peace and blessings of Allah be upon him) used to pray sitting and recite sitting; when there remained of his recitation the equivalent of 30 or 40 verses, he would stand and recite standing, then bow, then prostrate, then do the same in the second rak'ah" (Muslim, 731).
It is also reported, through another channel, the option of bowing and prostrating standing or sitting, the Messenger (peace and blessings of Allah be upon him) having done both: Aisha added that she never saw the Messenger of Allah (peace and blessings of Allah be upon him) pray the night prayer sitting until he grew old: he would recite sitting, and when he wished to bow he would stand, recite about 30 or 40 verses, then bow (al-Bukhari, 1097; Muslim, 731). And from her: "The Messenger of Allah (peace and blessings of Allah be upon him) would pray one night standing for a long time and one night sitting for a long time; when he recited standing he would bow and prostrate standing, and when he recited sitting he would bow and prostrate sitting" (Muslim, 730).
If he begins the voluntary prayer standing and then wishes to sit, or begins it sitting and then wishes to stand, this is permitted according to Abu Hanifah, by judicial preference (istishsan), and according to Malik, al-Shafi'i and Ahmad: for he is engaged in a voluntary act, free between standing and sitting at the start; the same applies after beginning, since he remains in a voluntary act; and the hadiths of Aisha mentioned above bear this out. Abu Yusuf and Muhammad of the Hanafis said that this is not permitted to him. Al-Kasani said: that is the analogy (qiyas), for beginning is binding, like a vow: if he vows to pray 2 rak'ahs standing, sitting is not permitted to him without an excuse; likewise if he begins standing.
To their saying that beginning is binding, it is answered: beginning is not binding by legal determination; it is binding only by necessity, in order to preserve from nullity what has become an act of worship; and what has become such remains worship through the persistence of the remaining substance of the prayer, not through the persistence of the remaining attribute: since voluntary prayer sitting is permitted in principle, realizing standing in what remains is not required. He is therefore not required to pray more than 2 rak'ahs, for what has been performed dispenses with addition, unlike the vow, which is the object of legal obligation: if he binds himself with the attribute, it becomes obligatory likewise (Bada'i' al-Sana'i', 1/297; Ma'ani al-Athar, 1/291; al-Bahr al-Ra'iq, 2/68; Durr al-Hukkam, 2/30; Umdat al-Qari, 7/205; Sharh Muslim, 6/11; Hilyat al-Ulama, 2/120; Kashshaf al-Qina', 1/441; Nayl al-Awtar, 3/101; al-Insaf, 2/188). It is reported from Abu Hanifah that it is not permitted to pray the sunnah of Fajr or the Tarawih sitting, for each of them is a confirmed sunnah (Ibn Abidin, 2/14; al-Bahr al-Ra'iq, 2/98).
Abu Buraydah reported, and al-Bukhari with him as well as others, that Imran ibn Husayn, whose face was beaming, narrated to him: I asked the Messenger of Allah (peace and blessings of Allah be upon him) about the prayer of a man sitting, and he said:
If he prays standing, that is better; whoever prays sitting has half the reward of the one standing; and whoever prays lying down, that is, reclining on his side, has half the reward of the one sitting.Narrated by al-Bukhari and others
We have said previously that the scholars agree on permitting a man to pray sitting despite his ability to stand; but here they do not hold it permitted. Al-Kamal Ibn al-Humam (may Allah have mercy on him) said: we do not know of prayer lying down being permitted except in the obligatory prayer when one is unable to sit; and I do not know of its being permitted in the nafl in our school (Sharh Fath al-Qadir, 1/460; Durr al-Hukkam, 2/31). Ibn Nujaym related in al-Bahr, from Sharh al-Mashariq, the denial of its validity lying down: it occurs in some of its narrations: "and whoever prays lying down, that is, reclining on his side, has half the reward of the one sitting"; it cannot be understood of the nafl while able, since prayer is not valid lying down, unless this isolated narration is judged anomalous (al-Bahr al-Ra'iq, 2/67; Hashiyat al-Tahtawi, 1/265).
Al-Tahawi said in Sharh al-Mushkil: we pondered his saying: "Whoever prays lying down has half the reward of the one who prays sitting"; and we found that as for the one praying sitting who is unable to bow and prostrate in his sitting, it is not for him to pray lying on his side; we thereby understood that this hadith does not refer to one who prays lying down while he is able to pray sitting, bowing and prostrating in it. Rather it is the one who prays sitting among those who can only prostrate by gesture: he may pray on his side, gesturing for the bowing and prostration. We thereby understood that the "one praying lying down" credited with half the reward of the one sitting is the one who was able to pray sitting, gesturing in his sitting for the bowing and prostration, and who prayed lying down gesturing, by his own choice, preferring that to praying sitting gesturing; he thus deserves half the reward of the one sitting, and not more of its reward; and success is what we ask of Allah (Sharh Mushkil al-Athar, 4/398).
Ibn Abidin (may Allah have mercy on him) said: prayer lying down is not valid in our school without an excuse (Ibn Abidin, 2/36, 37). Ibn Abd al-Barr (may Allah have mercy on him) said: the majority of the people of knowledge do not permit the nafl reclining (al-Tamhid, 1/134). Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: the prayer of the reclining one at half the prayer of the one sitting refers to the excused, as in the hadith: he came out while they were afflicted with fever and praying sitting, and he said that; none of the early generations permitted voluntary prayer reclining without an excuse, and no one among the early generations is known to have done it. Its permissibility is a view in the madhhab of al-Shafi'i and Ahmad, and no sound predecessor is known for its holders; and this matter is among those which spread widely as a trial: were it permitted for every Muslim to pray voluntarily on his side while healthy, with no illness, as it is permitted to pray voluntarily sitting or on a mount, this would have been among what the Messenger (peace and blessings of Allah be upon him) clarified to his ummah, and the companions would have known it; and given the strength of the motivation toward good, some of them would inevitably have done it; so when none of them did it, that indicates it was not legislated among them (Majmu' al-Fatawa, 7/36, 37; see al-Insaf, 2/119).
He said elsewhere: voluntary prayer reclining is not permitted without an excuse, and this is the view of the majority of scholars. And he said: a group of Ahmad's companions and others did follow this, permitting voluntary prayer reclining for one who is healthy; it is a novel opinion, an innovation (Majmu' al-Fatawa, 4/428; Mukhtasar al-Fatawa al-Misriyyah, 1/58; Sharh al-Zarkashi, 1/230). Al-Khattabi (may Allah have mercy on him) said: I do not recall any of the people of knowledge granting a concession for voluntary prayer lying down as they did for praying sitting; if this wording is authentic from the Prophet (peace and blessings of Allah be upon him) and was not inserted into the hadith by some narrators, either by analogy with the prayer of the one sitting or in consideration of the prayer of the sick man reclining, then he said: I do not know of the word "lying down" heard anywhere but in this hadith (Ma'alim al-Sunan, 1/225; see al-Nihayah of Ibn al-Athir, 5/129; Fath al-Bari, 2/585; Nayl al-Awtar, 3/100).
Ibn Battal (may Allah have mercy on him) said: as for his saying "whoever prays lying down has half the reward of the one sitting", its meaning is not accepted by the scholars, for they agree that the nafl is not prayed by gesture by one who is able to stand (Sharh Ibn Battal, 3/102). Ibn al-Qayyim (may Allah have mercy on him) said: "Whoever prays lying down has half the reward of the one sitting": this applies only to the excused; otherwise, the one not excused has no reward at all if the prayer is obligatory, and if it is a nafl, voluntary prayer on the side is not permitted to him: the Messenger of Allah (peace and blessings of Allah be upon him) never did it on a single day, nor any of the companions at all, despite the strength of their zeal for all forms of worship and the doing of every good. That is why the majority of the ummah forbids it, and prayer on the side is permitted only to one who cannot sit, as the Prophet (peace and blessings of Allah be upon him) said to Imran: "Pray standing; if you cannot, sitting; if you cannot, on your side"; and Imran ibn Husayn is the narrator of the 2 hadiths, and he is the one who asked the Prophet (peace and blessings of Allah be upon him) about them (The Prayer and the Ruling on the One Who Abandons It, 1/160).
He said in Bada'i' al-Fawa'id: his saying "and whoever prays lying down" indicates the permissibility of voluntary prayer for the one reclining, contrary to the view of the 4 imams, even though it is a view in the madhhab of Ahmad and al-Shafi'i (Bada'i' al-Fawa'id, 4/1012). He also said: Ibn Abd al-Barr said that they agreed it is not permitted to offer the nafl reclining. I say: in the Tirmidhi there is its permissibility from al-Hasan al-Basri, and al-Tirmidhi related through his chain from al-Hasan that he said: "If he wishes, he may pray the voluntary prayer sitting, standing and reclining"; and Allah knows best (Bada'i' al-Fawa'id, 4/1013; see Sunan al-Tirmidhi, 2/209).
As for the 2 views found in the madhhab of al-Shafi'i and Ahmad, al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: the most correct position with us is that the nafl reclining is permitted to one able to stand and sit, because of the sahih hadith in al-Bukhari: "and whoever prays lying down has half the reward of the one sitting"; and when he prays reclining, it is on his right side; if on his left, it is permitted, though contrary to what is preferable; if he lies flat on his back while able to recline on his side, it is not valid. It was said: what is preferable is that he be lying flat on his back, and that if he reclines on his side it is not valid. The first is correct, and Allah knows best (Sharh Muslim, 6/14).
He said in al-Majmu': what is meant by "lying down" is reclining on the side; if he offers a voluntary prayer reclining, gesturing with his head while able to stand and sit, there are 2 views. The first: his prayer is not valid, for he removes its form without an excuse, and this is the stronger of the 2 with the Imam of the Two Sanctuaries (al-Juwayni). The second, which is the correct position: it is valid, because of the hadith of Imran (al-Majmu', 3/231).
Al-Ayni said: our shaykh Zayn al-Din al-Iraqi said: as for the denial, by al-Khattabi and Ibn Battal, of any disagreement, as mentioned previously, over the validity of voluntary prayer reclining for one who is able, it is rejected; in our school there are 2 views, and the more correct of them is validity. Among the Malikis there are 3 views, related by Qadi Iyad in al-Ikmal. The first: permissibility absolutely, in necessity and by choice, for the healthy and the sick, on the apparent meaning of the hadith; this is the one with which the qadi began his discussion. The second: prohibition absolutely for both, for neither is in the form of prayer. The third: permissibility due to the weakness of the sick person only. Al-Tirmidhi related through his chain from al-Hasan al-Basri its permissibility, saying: "If the man wishes, he may pray the voluntary prayer..."
The evidence is his saying (peace and blessings of Allah be upon him):
When one of you stands to pray, Satan comes to him and confuses him until he no longer knows how much he has prayed; when one of you finds that, let him prostrate twice while sitting.Narrated by al-Bukhari (1175) and Muslim (389)
His saying "stands to pray" encompasses all prayers, obligatory and voluntary: the text is general for everything called prayer. Ibn Abi Shaybah related through his chain from Abu Aqil that he heard Sa'id ibn al-Musayyab say: "The 2 prostrations of forgetfulness in the voluntary prayers are like the 2 prostrations of forgetfulness in the obligatory prayer" (al-Musannaf of Ibn Abi Shaybah, 4433; al-Awsat, 3/336; al-Mudawwanah, 1/137; al-Hidayah, 1/52; al-Zarqani, 1/105; al-Majmu', 4/161; al-Mughni, 1/698; Umdat al-Qari, 7/303; Sharh Ibn Battal, 3/230; Sunan al-Bayhaqi al-Kubra, 1/137).
The ruling on making up sunnahs: the scholars differed over the legitimacy of making up the rawatib sunnahs in 4 views:
The jurists of the 4 schools differed over the ruling on making up missed prayers during prohibited times in 3 views.
The first view: it is permitted to make up the obligatory prayer or a sunnah with a cause during the prohibited times; the prohibition of praying at those hours applies only to newly begun voluntary prayers and voluntary prayer itself. This is the madhhab of Imam al-Shafi'i and his companions, and of Ahmad according to a narration chosen by Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim. Imam al-Shafi'i (may Allah have mercy on him) said: "The sum of the prohibition by the Messenger of Allah (peace and blessings of Allah be upon him), and Allah knows best, of prayer after Subh until the sun rises and after its appearance until it rises high, of prayer after Asr until the sun sets and after the disappearance of part of it until all of it disappears, and of prayer at midday until the sun declines, except on the day of Friday, applies to no prayer which imposes commitment on the worshipper in any of the possible ways, nor to a confirmed prayer which has been commanded though it is not obligatory, nor to a prayer the man used to pray and then neglected; when one of these prayers is prayed at those times, it is by indication of the Messenger of Allah (peace and blessings of Allah be upon him), then by the consensus of the people in praying over the dead after Subh and after Asr" (al-Umm, 1/232).
It will be said: where is the indication from the Messenger of Allah (peace and blessings of Allah be upon him)? The answer: his saying: "Whoever forgets a prayer or sleeps through it, let him pray it when he remembers it" (al-Bukhari, 572; Muslim, 684); Allah the Most High says: "And establish prayer for My remembrance" (Surah Taha, 14); and it was commanded that no one be prevented from circumambulating the House and praying there at whatever hour he wishes; and the Muslims prayed over their dead after Subh and after Asr.
Umm Salamah reported that the Prophet (peace and blessings of Allah be upon him) prayed 2 rak'ahs after Asr in her house, which he used to pray after Dhuhr and had been distracted from. And Qays, the grandfather of Yahya ibn Sa'id, reported that the Prophet (peace and blessings of Allah be upon him) saw him praying 2 rak'ahs after Subh; he questioned him, and he told him they were the 2 rak'ahs of Fajr, and he approved (sahih hadith: Abu Dawud, 1267; the Prophet said to him: "The Subh prayer is 2 rak'ahs," and the man replied: "I had not prayed them before, so I prayed them now," and the Messenger of Allah (peace and blessings of Allah be upon him) remained silent). For the 2 rak'ahs of Fajr are confirmed and commanded: the prohibition of prayer at the prohibited times therefore cannot apply to a prayer lacking binding character. As for any prayer its owner was accustomed to pray and then neglected or was distracted from, and any confirmed prayer even if not obligatory, such as the 2 rak'ahs of Fajr and the eclipse prayer, the prohibition of the Prophet (peace and blessings of Allah be upon him) stands for everything other than these (al-Istidhkar, 1/373).
Al-Mawardi (may Allah have mercy on him) said: "The specification of certain prayers by the prohibition refers to the prayer of a nafl by which the worshipper begins without a cause; as for the prayers with causes, among the obligatory and recommended prayers, performing them is permitted at all these times, such as the missed prayer, the Witr, the 2 rak'ahs of Fajr, the greeting of the mosque, the Friday prayer, the 2 Eids and the prayer for rain" (al-Hawi al-Kabir, 6/352; Ma'rifat al-Sunan wa-l-Athar of al-Bayhaqi, 2/263, 273; al-Majmu' of al-Nawawi, 4/170, 171; Fath al-Bari, 2/71; Majmu' al-Fatawa, 23/191; al-Insaf, 2/206, 208).
The second view: the prohibition of voluntary prayers after the Fajr prayer and after the Asr prayer is absolute, except for funerals, whose permissibility is established by consensus without waiting for sunrise or sunset; this is the madhhab of Imam Malik and his companions, and of Ahmad according to the famous position from him. Ibn Abd al-Barr (may Allah have mercy on him) said: prayer after Subh, if it is a nafl or a sunnah that is not a makeup of an obligation, is not permitted; for the Messenger of Allah (peace and blessings of Allah be upon him) prohibited prayer after Subh until the sun rises and after Asr until the sun sets (al-Bukhari, 1139; Muslim, 826), an absolute prohibition; yet it applies only to everything other than the obligatory among prayers, as in the hadith of Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said:
Whoever catches a rak'ah of Subh before the sun rises, or a rak'ah of Asr before the sun sets, has caught the time.Narrated by Muslim (608)
Among those who held this view: Malik ibn Anas and his companions; Ahmad ibn Hanbal and Ishaq ibn Rahawayh inclined to it. Ahmad ibn Hanbal and Ishaq said: after Asr, only a missed prayer or a funeral prayer is prayed. Malik's madhhab in this is the madhhab of Umar ibn al-Khattab, Abu Sa'id al-Khudri and Abu Hurayrah, who reported from the Prophet (peace and blessings of Allah be upon him) that he prohibited prayer after Subh until the sun rises and prayer after Asr until the sun sets, and they know best what they reported. It should suffice you that Umar struck on account of that with the whip, and that can only come from clear insight. Ibn Abbas also related this hadith from Umar, from the Prophet (peace be upon him), and applied it according to its apparent meaning and generality (al-Istidhkar, 1/383, 384).
Ibn Qudamah (may Allah have mercy on him) said: as for making up sunnahs at the other prohibited times, and performing other prayers with causes, such as the greeting of the mosque, the eclipse prayer and the prostration of recitation, the famous position in the madhhab is that it is not permitted; al-Kharqi mentioned it for the prostration of recitation and the eclipse prayer. The qadi said: there are 2 narrations on this, the more correct of which is that it is not permitted, the view of the rationalists, because of the generality of the prohibition; the other narration is that it is permitted, which is the view of al-Shafi'i, for the Prophet (peace and blessings of Allah be upon him) said: "When one of you enters the mosque, let him not sit until he prays 2 rak'ahs" (al-Bukhari, 433; Muslim, 714), agreed upon, and he said of the eclipse: "When you see it, pray"; these are specific to those prayers, so the general prohibition concerning all prayer takes precedence; and because they are prayers with a cause, resembling what is established as permitted.
To this it is answered: the prohibition is prohibitive and the command is recommendatory, and abandoning the forbidden is better than performing the recommended; and to their saying that the command is specific to those prayers, it is answered that it is general as to time, while the prohibition is specific to that time, so the prohibition takes precedence. Nor does the analogy apply to making up after Asr, for the prohibition in it is lighter, as we mentioned; nor to making up the Witr after the rising of dawn, for that reason and because it is its own time, as in the hadith of Abu Basrah; nor to the funeral prayer, for it is a collective obligation and the dead person is feared for; nor to the 2 rak'ahs of tawaf, for they follow something not prohibited at that time, even though we have stated that the correct position is that the funeral prayer is not prayed at the 3 times in the hadith of Uqbah ibn Amir, nor should the 2 rak'ahs of tawaf be prayed at those times, nor should a congregational prayer be repeated in them: when these confirmed prayers are prohibited at those times, others deserve prohibition more; and Allah knows best (al-Mughni, 1/431, 432; see Fath al-Bari of Ibn Rajab, 3/319, 320; al-Insaf, 2/206, 208).
The funeral prayer was singled out among the prayers by consensus on its permissibility. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: the prayer over the dead after Fajr and after Asr: Ibn al-Mundhir related the consensus of the Muslims on the funeral prayer after Fajr and after Asr; and those 3 types are performed during the prohibited times according to Ahmad without disagreement, for there are specific hadiths indicating their permissibility at the time of prohibition; that is why they were excepted, along with the funeral at the 2 times, by the consensus of the Muslims. As for the other prayers with causes, such as the greeting of the mosque, the prostration of recitation and the eclipse prayer, such as the 2 rak'ahs of tawaf at the 3 times and the funeral prayer at the 3 times, his statements about them vary: the famous position from him is the prohibition, which is the choice of many of his companions, such as al-Kharqi and the qadi, and the madhhab of Malik and Abu Hanifah; but Abu Hanifah permits the prostration after Fajr and after Asr. There is also a narration that all prayers with causes are permitted, which is the choice of Abu al-Khattab and the madhhab of al-Shafi'i, and it is the preferable position in this chapter, for reasons; then he mentioned them (Majmu' al-Fatawa, 23/191 and following; al-Awsat, 2/397).
The third view: nothing at all of all the prayers, obligatory or voluntary, is prayed at sunrise, after Subh, after Asr, at sunset and at the zenith, except the Asr of that day; this is the view of Abu Hanifah and his companions. Imam al-Sarakhsi (may Allah have mercy on him) said: know that the times in which prayer is disliked are 5; 3 of them exclude every kind of prayer: at sunrise until it turns white, and at its setting, except the Asr of that day, which is performed at sunset.
The basis of it is the hadith of Uqbah ibn Amir (may Allah be pleased with him):
Three hours in which the Messenger of Allah (peace and blessings of Allah be upon him) forbade us to pray or bury our dead: when the sun rises rising until it rises high, when the man of midday stands upright until the sun inclines, and when the sun yellows for setting until it sets.Narrated by Muslim (831)
And the hadith of al-Sanabihi (may Allah be pleased with him), that the Messenger of Allah (peace and blessings of Allah be upon him) said: "The sun rises with the horn of Satan; when it rises high, it leaves it; then when it reaches the zenith, it joins it; when it declines, it leaves it; when it nears setting, it joins it; when it sets, it leaves it; and the Messenger of Allah (peace and blessings of Allah be upon him) prohibited prayer at those hours"; it is a weak hadith, narrated by Ahmad (4/348, 349), al-Nasa'i (559) and Ibn Majah (1253), among others. And the hadith of Amr ibn Abasah (may Allah be pleased with him), which is his saying: O prophet of Allah, inform me of what Allah has taught you and I do not know; inform me about prayer. He replied: "Pray the Subh prayer, then..." (the continuation is in the following part).