It is makruh to perform prayer from the rise of the sun until it has fully risen when the sun is at its zenith, and when the sun sets. Islam prohibits worshipping anyone other than Allah, as well as all attitudes and behaviors that may lead to it. The fact that it is makruh or prohibited to perform prayer during certain specified times should be understood in this context. In fact, the three times mentioned are the times of worship for Zoroastrians. Performing prayer during these times is prohibited or limited to prevent Muslims from resembling fire-worshippers by coinciding with their times of worship. In this way, the aim is to foster a sense of identity and devotion among Muslims. Moreover, it is stated that these times have qualities that prevent one from performing prayer in a perfect manner (Nasa’i, Mawaqit, 29; Ibn Majah, Iqamat al-salati was-sunan, 148; Zaylai, Tabyin, I, 85; Ibn Abidin, Radd al-Muhtar, II, 384). Nevertheless, according to the Shafi’i school, it is makruh to perform only nafl prayers during sunrise, when the sun is at its meridian, and at sunset. They showed as evidence the following hadith: “Do not establish prayer after fajr prayer until the sun rises, and after ‘asr prayer until the sun sets.” (Muwatta, Qur’an, 48). During these times, one may perform fardh (obligatory) prayers, qada (missed) prayers, rawatib sunnahs (regular sunnah prayers), and tahiyyat al-masjid (greeting the mosque) prayers. Moreover, it is makruh tanzihi (mildly discouraged) to perform nafl (voluntary) prayers after the ‘Asr prayer, from the time the sun begins to turn yellow until it sets (Nawavi, Rawda, I, 192-195).

Do mistakes in recitation invalidate the prayer?

Scholars of Islamic jurisprudence have established criteria to determine whether mistakes in qiraat (recitation) made during prayer invalidate the prayer or not. These criteria may be summarized as follows: Prayer is invalidated if the Qur’an is deliberately recited incorrectly in a way that changes its meaning. In the event that it is recited incorrectly by error or by forgetfulness: a) If the mistake is in the harakat (vowel markings) of letters, the prayer is not invalidated, even if it results in a change in meaning. b) If the mistake occurs in the places of pause, meaning a person continues when they should stop or stops when they should continue, the prayer is not invalidated, regardless of any change in meaning. c) In the case of a mistake occurring where one letter is pronounced instead of another, the validity depends on whether the meaning changes or not. Accordingly, if a letter is changed but the meaning of the word does not change after this mistake, and if a similar word takes place in the Qur’an, then the prayer is not invalidated. If the meaning of the word does not change after the mistake in a letter but a similar word does not take place in the Qur’an, Imam Abu Hanifa and Imam Muhammad say that the prayer is invalidated although Imam Abu Yusuf says that it is not invalidated. If the meaning changes by the mistake in the letter and there is not a similar word found in the Qur’an, the prayer is invalidated. However, the prayer is not invalidated by skipping a few or many verses during the prayer. If a person makes a mistake in their qiraat (recitation) to the extent that it invalidates their prayer but then corrects the mistake by going back and reciting properly, their prayer becomes valid again (al-Fatawa alHindiyyah, I, 87 ff.; Ibn Abidin, Radd al-Muhtar, II, 393-396).

Does having worldly thoughts while performing prayer invalidate it?

Thinking about worldly issues during prayer is something that many people experience. However, it is important that the person performing the prayer be in a state of peace (Mu’minun, 23:2). Therefore, we should focus on the prayer as much as possible. In order to ensure this, one needs to perform worship as if she/he sees Allah (Bukhari, Iman, 37) and turn to Him (swt) by thinking it as if it is his/her last prayer (Ibn Majah, Zuhd, 15). The Prophet Muhammad (saw) said regarding unrelated thoughts in prayer, “When the adhan is pronounced Satan takes to his heels and passes wind with noise during his flight in order not to hear the adhan. When the adhan is completed he comes back and again takes to his heels when the Iqama is pronounced and after its completion, he returns till he whispers into the heart of the person (to divert his attention from his prayer) and makes him remember things which he does not recall to his mind before the prayer and that causes him to forget how much he has prayed. So, one of you who cannot tell how many rakats, three or four, he established should establish two sujud (sajdah al-sahw) while sitting.” (Bukhari, Adhan, 4; Sahw, 6, 7; al-Amal fi’s-Salat, 18) Based on this hadith, Islamic scholars state that the thoughts that occur in one’s mind during prayer do not invalidate the prayer (Kasani, Bada’i, I, 215; Shawkani, Naylu’l-awtar, III, 392). However, it is important that the person performing the prayer avoid engaging with such worldly thoughts. This is because if a person make an effort to free themselves from such thoughts and continue to focus on them, it will decrease both the power of prayer to prevent them from committing unpleasant deeds and the rewards they will receive. Therefore, one should not follow the unrelated thoughts that come to mind during prayer, but rather remember that they are in the presence of Allah and strive gather their thoughts.