And in the two prayers (i.e. the obligatory congregational prayers of Zuhr and Asr), recitation is done aloud (i.e. in a low voice). However, the background of this is that in the beginning, the Messenger of Allah (ﷺ) used to recite Jahri in all prayers, then the polytheists would come hearing the sound of the Qur’an and would make a lot of noise and recite verses loudly in order to hurt and annoy the Prophet (ﷺ). Al-Alti used to utter nonsense and blaspheme, and he regularly encouraged his people to do so, so that when the Qur’an was recited, the people would prevail with noise and the Prophet (peace be upon him) would be silent, because the Qur’an mentions monotheism. It used to be, which these people could not bear to listen to, so Allah Almighty revealed this verse of the Qur’an: ) And in this verse, Allah Almighty The Holy Prophet (PBUH) was ordered not to recite Jahri in all prayers, nor to recite in secret in all prayers, but to adopt an intermediate form, i.e., to recite Jahri in the prayers (Fajr, Maghrib, and Isha) that are performed in the dark. , while reciting it in daylight prayers (Zhuhr and Asr), so after the revelation of this verse, the Prophet ﷺ used to recite it in the Zuhr and Asr prayers, because during these times the polytheists suffer. They used to be ready to deliver, while they recited Jahri at Maghrib, Isha and Fajr, because at Maghrib they were busy eating, and during Isha and Fajr they were sleeping, although later Allah Ta’ala gave strength and glory to the Muslims and the disbelievers did not have this courage, but the above commandment remained (like sand in circumambulation) and he ﷺ continued to follow it until he uttered the veil from the world and after him ﷺ This practice was inherited by the Ummah, therefore, due to this care of the Prophet, the jurists have considered it obligatory for the Imam to recite the Jahri Qur’at at Fajr, Maghrib and Isha, and the secret Qur’at at Zuhr and Asr.

Hashiya al-Tahtawi on al-Muraqi al-Falah Sharh Noor al-Idhah (p. 253)

And the origin is in al-Jahr and insistence that the Prophet, may God bless him and grant him peace, used to appear in recitation in all prayers at the beginning, and the polytheists used to allow him, and say to their followers: If you hear him reciting, then raise your voices with songs and prayers, and meet him with the words of the tongue, until you overcome him. , then Allah Almighty sent down: (And do not show your prayers and do not be afraid of them) [Al-Isra: 110] That is, do not show your prayers all, and do not be afraid of them all. And the Asr; for those who are ready to be harassed in them, and they are seen in Maghrib; for those who are busy with food, and in Isha and Fajr; for their Qadam, and in Fridays and Eids; because He established them in Madinah, and the infidels had no power. Delay it until the third of the night, and this only appears in the winter time, but in other cases, the excuse is like the evening when it appears.”

Badi’ al-Sina’i in the order of the Shari’ah (1/160)

“(And hers): Al-Jahr with reading in the early morning, which is Fajr, Maghreb, and Isha in the early days, and Al-Makhifta in the fear, which is Dhuhr and Asr if he is an imam.

And the sentence in it is that it is not ikhlo either if he is an imam or alone, then if he is an imam, he must observe al-Jahr in public, and likewise in every prayer that requires congregation, such as Fridays, Eids, and Tarawiha, and he must observe al-Mukhafata in what he is afraid of. Because the Qur’an is a member of the Imam of the People, indeed, in Fijhar; Let the people reflect and think about it, the fruit of reading and its benefits for the people, the reading of the imam is a blessing for them, as if they read it. Wathmrah al-Jhar Tafut in Salat al-Nahar; Because most of the people attend gatherings during the acquisition, dispossession, and disturbance of the land, so their hearts were concerned with that, so they were concerned about the truth of meditation, so that the sun would not be useful, but it would be a reason for sin to abandon meditation, and this is not permissible, unlike the night prayer; Because the Holy Prophet does not come to her during work, unlike Fridays and Eids; Because it is carried out in a few times on a specific body from Al-Jama’ Al-Azeem and Hazrat Sultan and others; فيكون تولو مبائة على حباسة القلب والتمفل; Because the recitation of the pillars of prayer and the pillars of Al-Fareed leads to fame without concealment, that is why the Prophet, peace and blessings of God be upon him, was evident in all the prayers at the beginning, until the intention of the disbelievers was not to listen to the Qur’an, and they were afraid of reading it. At Dhuhr and Asr; Because they were willing to do harm in these two times, that’s why it was visible on Friday and Eid; Because he established them in Madinah, and the infidels in Madinah did not have the power of harm, then and the wife of this al-Azr, the rest of this Sunnah is like sand in its circumambulation. And because it was wazb on al-Mukhafta on them in Umrah, it was obligatory; And because the description of the daytime prayer is for those who are ignorant, and it is not explained, and this description is not fulfilled unless the al-jahr is left in it, and it is obligatory for the al-jahr to be visible, and to be afraid of the hidden, and that is the reason of obligation, and this is the practice of the nation, and the reading is hidden except for the first ones; Because al-Jahr is the attribute of obligatory reading, and reading is obligatory among the latter; Only God knows
And in the two prayers (i.e. the obligatory congregational prayers of Zuhr and Asr), recitation is done aloud (i.e. in a low voice). However, the background of this is that in the beginning, the Messenger of Allah (ﷺ) used to recite Jahri in all prayers, then the polytheists would come hearing the sound of the Qur’an and would make a lot of noise and recite verses loudly in order to hurt and annoy the Prophet (ﷺ). He was talking straight nonsense

In the light of the Qur’anic verses and frequent hadiths related to performing the prayer on time, commentators, muhadditheen, jurists, and scholars agree that it is obligatory to perform the obligatory prayer at its fixed and fixed time and it is a sin to perform the obligatory prayer before or after the prescribed time without a Shariah excuse. It is big.

A few verses related to praying on time:

Indeed, prayer is obligatory on the believers at fixed times.

Protect the prayers (Surat al-Baqarah 238). Commentator of the Qur’an, Allama Ibn Katheer, writes in the commentary of this verse that Allah Ta’ala commands the protection of performing prayers on time.

And those who guard their prayers (Surah al-Ma’arij 34) Commentator of the Qur’an, Ibn Katheer, writes in the commentary of this verse that those people protect the prayer times, members, obligations, and mustahabb.

فَوَيلٌ لِّلِمُسِلِينَ الَّذينَ هُمْ عَنْ سَلَِّّتُمْ Sahoonَ (Surah Al-Ma’oon 4 and 5) So there is a great evil for those worshipers who are lazy in their prayers. The commentators have written that not performing the prayer on time is included in the promise of this verse.

In the Holy Quran (Surah Al-Nisa verse 102), the state of prayer of fear and its principles and manners have been described. The state of prayer of fear has been described in several hadiths, from which it is clear that there is room for mitigation only in the state of prayer on the battlefield and at the time of war; But time is not allowed to be neglected; Rather, it is important to be punctual as much as possible. It is known that if there is a war with the infidels and at that time even a little laziness can cause defeat, then it is not permissible to read the dunamaz after the end of the time of one or before the start of the other. Rather, the prayer will be performed on time, otherwise, it will have to be performed after the time has passed, just as the Holy Prophet (peace and blessings of Allah be upon him) performed the prayer for not performing the prayer on time during the Battle of Ahzab.

A few Prophetic hadiths regarding praying on time:

There are a number of hadiths related to prayer times in the books of hadith, one of which is that Hazrat Abdullah bin Masoud (RA) says: I asked the Holy Prophet (SAW) which action is the most pleasing to Allah. Which is more favorite? So he (peace and blessings of Allah be upon him) said: To perform the prayer at its time. He asked which action was more beloved after that. He (peace and blessings of Allah be upon him) said: To serve parents. He then asked which action was more beloved after that. He (peace and blessings of Allah be upon him) said: Jihad in the way of Allah. (Sahih Bukhari and Sahih Muslim)

In the same way, the hadith of the Imamate of Hazrat Jibreel (A.S.) has been narrated by several Companions, in which it is mentioned that Hazrat Jibreel (A.S.) led the Imam and led the Prophet (S.A.W.) in prayer for 2 days. On the first day, he recited every prayer for the first time, and on the second day he recited it for the last time, then he said that the time of every prayer was between these two times. (Abu Dawud, Tirmidhi)

The Holy Prophet (peace be upon him) always offered his prayers on time. It is narrated from Hazrat Ali (may Allah be pleased with him) that one day during the Battle of Ahzab, due to the intensity of the battle, the Holy Prophet (peace and blessings of Allah be upon him) died in the Asr prayer. The Prophet (peace and blessings of Allah be upon him) recited his qadha after sunset and cursed the infidels in harsh words that these people distracted us from Asr prayer, may Allah fill their houses and graves with fire. (Sahih Bukhari Chapter Ghazwah Al-Khandaq, Sahih Muslim)

Consider that the Holy Prophet (peace and blessings of Allah be upon him) during his journey to Taif, when he was bloodied, the angel appeared in front of him and offered to crush him, but the mercy of the world only prayed for guidance for him. ; But due to the resistance of the infidels during the battle, the Prophet (peace and blessings of Allah be upon him) was so shocked that he cursed them in the strongest terms.

On the authority of Hazrat Abdullah bin Abbas, may Allah be pleased with him, the Holy Prophet, may God bless him and grant him peace, said, “Whoever performs two prayers together without any excuse has committed a major sin.” (At-Tirmidhi, the chapter was written in al-Jamal bin al-Salatin)

One of the narrators of this hadith has been called weak by Imam Tirmidhi; However, the content of this hadith is supported by other texts of the Qur’an and hadith. Also, Imam Hakim  has recognized him as strong.

Hazrat Abu Qatadah (may Allah be pleased with him) narrated that the Holy Prophet (peace and blessings of Allah be upon him) said that the omission in prayer is to delay one prayer until the time of another prayer. (Sahih Muslim Chapter Qada Salah al-Faitha)

Inter-Islamic Deposits:

In the light of the Quran and Hadith, the Muslim Ummah agrees that every prayer should be performed at its proper time. This is what is required in Islamic Shari’ah, one should follow it throughout life and invite others to it; But if a person wants to combine two prayers due to travel or some Shariah excuse, then the jurists and scholars differ in this regard. A group of jurists and scholars have permitted collective offerings and delays in Zuhr and Asr due to travel or heavy rain, as well as allowing collective offerings and delays in Maghrib and Isha; But the second group of jurists and scholars have not allowed the true collection in the light of Prophetic hadiths. This is also the opinion of Imam Abu Hanifah, the famous Tabi-e-Juqee, who was born in 80 Hijri. This is also the position of the Hindu-Pak scholars. This group of jurists and scholars, those hadiths in which the mention of Jama bin al-Salatin