Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.
al-Bukhari and Muslim narrated that on the authority of Abu Said al-Khudri, that the Prophet (Sallallahu Alaihi wa Sallam) said: "There is no prayer after the morning until the sun rises, and there is no prayer after the Asr prayer until the sun sets" . On another occasion, narrated Muslim , al-Nasa'i , Abu Dawood and others, on the authority of U'qba Ibn 'Amr Aljuhany (Radiya Allahu Anhu) who said: "There are three times during which the Prophet (Sallallahu Alaihi wa Sallam) would forbid us from performing our prayers or burying our deceased, when the sun starts to rise until it has fully risen, when it is at its meridian, and when the sun starts setting until it has completely set" . The Hadith on this subject are many, and the main aim of the Prophet (Sallallahu Alaihi wa Sallam) is to prevent his followers from praying after Asr until the sun sets, and after the morning prayer until the sun rises, and between the time when it is starting to rise until it has done so. The average time between when it starts rising until it has fully risen is said to be approximately fifteen minutes. Also, from the times in which it is preferable not (detested) to perform prayers in, is the time when the sun reaches the culminating point (meridian), i.e. a few moments before the time of Zuhr and when the sun color starts to deepen i.e. before dusk. The Ummah have all agreed upon as Imam al-Nawawi (Radiya Allahu Anhu) has said regarding the dislike of performing prayers without a good reason during these times, and they have also differed about the Nawafil being performed during these times, e.g.: Tahiyat al-Masjid, Prostration during recitation of the Qur'an, Eid prayer, Eclipse prayer, Funeral prayer and when making up missed compulsory prayers. Imam al-Shafi'e and his followers from the people of knowledge have agreed that it is permissible without any dislike to perform the voluntary prayers that have a reason; to support their opinion they use the above-mentioned Hadith and more. The strongest opinion, which is based on the afore-mentioned Hadith and from them, is the Hadith which narrates that the Prophet (Sallallahu Alaihi wa Sallam) prayed the Sunnah for the Zuhr prayer after the Asr prayer. These Hadith therefore, intend the prayers which are not obligated. Since, if the Prophet (Sallallahu Alaihi wa Sallam) allowed the missed Sunnah to be performed during these times, then the present Sunnah as well as the missed compulsory should obviously be given priority. The same also applies to the prayer over the deceased and other similar Sunnah prayers as we have earlier mentioned. This saying is of a strong basis, and it is what the different Hadith are put into consensus upon. Imam Abu-Hanifa and others have gone as far as to preventing any type of prayer during these times apart from the prescribed prayer of that time. They have given proof by bringing forth a majority of Hadith, that have been mentioned and the first Madhab is the strongest of proofs. And Allah knows best.