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﴿ يَتِيمٗا ذَا مَقۡرَبَةٍ ﴾

سورة البلد

to an orphan relative,

﴿ حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ ٱلسَّدَّيۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمٗا لَّا يَكَادُونَ يَفۡقَهُونَ قَوۡلٗا ﴾

سورة الكهف

until when he reached [a valley] between the two mountains, he found beyond them a people who could barely understand a word[47].

﴿ وَٱجۡعَل لِّي لِسَانَ صِدۡقٖ فِي ٱلۡأٓخِرِينَ ﴾

سورة الشعراء

and grant me an honorable mention among the later generations[13],

﴿ أَمۡ لَهُ ٱلۡبَنَٰتُ وَلَكُمُ ٱلۡبَنُونَ ﴾

سورة الطور

Or has He daughters while you have sons?

﴿ لَقَدۡ أَرۡسَلۡنَا نُوحًا إِلَىٰ قَوۡمِهِۦ فَقَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓ إِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٍ عَظِيمٖ ﴾

سورة الأعراف

Indeed, We sent Noah to his people. He said, “O my people, worship Allah; you have no god other than Him. I fear for you the punishment of a momentous Day.”

﴿ وَفِيٓ أَنفُسِكُمۡۚ أَفَلَا تُبۡصِرُونَ ﴾

سورة الذاريات

and also within yourselves. Do you not see?

﴿ أَيَّامٗا مَّعۡدُودَٰتٖۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ عَلَىٰ سَفَرٖ فَعِدَّةٞ مِّنۡ أَيَّامٍ أُخَرَۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدۡيَةٞ طَعَامُ مِسۡكِينٖۖ فَمَن تَطَوَّعَ خَيۡرٗا فَهُوَ خَيۡرٞ لَّهُۥۚ وَأَن تَصُومُواْ خَيۡرٞ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ﴾

سورة البقرة

[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of other days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers good [i.e., excess] - it is better for him. But to fast is best for you, if you only knew.

﴿ وَوُجُوهٞ يَوۡمَئِذِۭ بَاسِرَةٞ ﴾

سورة القيامة

And on that Day, some faces will be gloomy,

﴿ إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلۡقُوَّةِ ٱلۡمَتِينُ ﴾

سورة الذاريات

Indeed, it is Allah Who is the All-Provider[19], Lord of Power, the Mighty.

﴿ ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمۡ إِذَا فَرِيقٞ مِّنكُم بِرَبِّهِمۡ يُشۡرِكُونَ ﴾

سورة النحل

Then as soon as He removes the hardship from you, some of you associate partners with their Lord,

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‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) entered the House along with Usāma ibn Zayd, Bilāl, and ‘Uthmān ibn Talha. They closed the door from within, and, as they opened it, I was the first to get into it and meet Bilāl. I asked him: “Has the Messenger of Allah prayed in it?” He said: “Yes, he prayed between the two Yemeni Pillars.”

Narrated by Bukhari & Muslim

When Allah, Blessed and Exalted, enabled His Prophet to conquer Makkah and purify His Sacred House from idols, statues, and images, the Prophet (may Allah's peace and blessings be upon him) entered the Honorable Ka‘bah, with two of his servants, Bilāl and Usāma, and the Ka‘bah’s caretaker ‘Uthmān ibn Talha (may Allah be pleased with all of them) and closed the door of the Ka‘bah upon themselves, so that the people would not gather in large numbers when the Prophet went in it, in order to see how he worships Allah, thus they would distract him from the very purpose for which he came to this place; that is to communicate privately with his Lord and thank Him for His favors. When they stayed for long, they opened the door. ‘Abdullāh ibn ‘Umar was keen to follow the footsteps of the Prophet and adhere to his Sunnah. Therefore, he was the first to enter when the door was opened, and he asked Bilāl if the Prophet (may Allah's peace and blessings be upon him) had prayed inside the Ka‘bah and the latter replied in the affirmative, adding that the Prophet (may Allah's peace and blessings be upon him) offered prayer between the two Yemeni Pillars. The honorable Ka‘bah had six pillars at the time. The Prophet (may Allah's peace and blessings be upon him) stood with three of the pillars behind him, two of them on his right side, and one on his left. The wall was three cubits away from him. He offered two Rak‘ahs and made supplication in all four corners of the Ka‘bah.

Jābir ibn ‘Abdullāh al-Ansāri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to offer the Zhuhr prayer at the time of intense heat, and the ‘Asr prayer at the time when the sun was clear, and the Maghrib prayer when its time was due, and as for the ‘Ishā' prayer, he would sometimes hasten to offer it when he saw them already gathered, and at other times he would delay it when they had not gathered yet. As for the Fajr prayer, the Prophet (may Allah's peace and blessings be upon him) used to offer it at the time when darkness at the end of the night mixed with the faint light of the morning.

Narrated by Bukhari & Muslim

This Hadīth clarifies the best time to offer the five daily prayers. The Zhuhr prayer: when the sun passes its zenith; this is the beginning of its time. However, if it is too hot in a way that affects the people praying, then it is better to delay the prayer until the temperature is not as severely hot, as proven by other evidence. The ‘Asr prayer: when the sun is still white and clear, when the shadow of everything is equal to it, after the shadow of the zenith. The Maghrib prayer: when the sun sets. The ‘Ishā' prayer: It depends on people. If they attend the congregational prayer at the beginning of its time, when the afterglow disappears, then they should pray. If they do not show up, then they should delay it to the time close to the first half of the night, which is the best time to offer it, as long as there is no hardship involved. As for the Fajr prayer: its time is when light starts to mix with darkness.

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to offer the Fajr prayer while some women from among the believers, wrapped in their garments, would attend the prayer with him. Then they would return to their homes, and no one would recognize them because of the darkness.

Narrated by Bukhari & Muslim

‘Ā’ishah (may Allah be pleased with her) mentions that the female Companions used to cover themselves with their garments and attend the Fajr prayer with the Prophet (may Allah's peace and blessings be upon him). They would then return to their homes after the prayer at the time when the darkness of the night mixed with the faint light of the morning, and the one looking at them would not recognize them because of the remaining darkness.

‘Ā’ishah (may Allah be pleased with her) reported: I used to sleep in front of the Messenger of Allah (may Allah's peace and blessings be upon him) with my legs in his prayer direction. When he wanted to prostrate, he would prod me so that I withdraw my feet, and when he stood up, I would stretch them. In those days, houses had no lamps.

Narrated by Bukhari & Muslim

‘Ā’ishah (may Allah be pleased with her) said that she used to sleep in front of the Prophet (may Allah's peace and blessings be upon him) when he was praying at night. Due to the narrowness of their home, she would stretch her legs between him and his place of prostration. As long as the Prophet stood praying, ‘Ā'ishah would stretch her feet. When he wanted to prostrate, he would prod her to withdraw her feet. If she had been able to see him sitting down to prostrate, she would have withdrawn her feet by herself, and there would have been no need for poking. However, there were no lights at their home at that time, thus she was not able to see the Prophet and save him the trouble of having to prod her.

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The time for the Zhuhr prayer starts when the sun has passed its zenith and a man's shadow is equal in length to his height, until the time for the ‘Asr prayer comes. The time for the ‘Asr lasts until the sun turns yellow. The time for the Maghrib prayer lasts so long as the dusk is not gone. The time for the ‘Ishā' prayer lasts until midnight. The time for the Fajr prayer lasts from the break of dawn so long as the sun has not risen. When the sun rises, stop praying, for it rises between two horns of a devil."

Narrated by Muslim

This Hadīth tells us about the prayer times: First: The time for the Zhuhr prayer starts when the sun passes the highest part of the sky and starts to descend towards the west. That is when we can see the shadow of a straight object increase and fall towards the east, and one's shadow becomes almost equal in length to his height until the time for the ‘Asr prayer comes. Second: The time for the ‘Asr starts from the point when one's shadow is equal to his height in length and lasts until the sun turns yellow. This indicates the preferred time for offering the ‘Asr. However, the Prophet (may Allah's peace and blessings be upon him) said: "Whoever prays one Rak‘ah of the ‘Asr before the sun sets has prayed it in time.'' [Al-Bukhāri and Muslim] Also: "The time for the ‘Asr lasts until the sun sets." A narration of Muslim reads: "...until the sun turns yellow and its first horn has fallen." Third: The time for the Maghrib lasts so long as the dusk has not gone. Dusk is the soft glowing light from the sky when the sun is below the horizon. So if the twilight has partially gone, then the ‘Ishā' time has not yet come. Similarly, if the sun has set partially, then the Maghrib time has not yet come. Fourth: The time for the ‘Ishā' starts when the twilight has completely faded until midnight, which is the preferred time for offering the ‘Ishā'. However, the time of necessity extends until pre-dawn. Fifth: The time for the Fajr starts from pre-dawn (true dawn) and lasts so long as the sun has not yet started to rise. When the sun starts to rise, one must not pray, because it rises between the two horns of the devil. The devil waits for the time when the sun starts to rise and stands up to be facing those who prostrate for the sun. Their prostration for the sun turns into worship of the devil. Hence, the Prophet (may Allah's peace and blessings be upon him) prohibited the Muslims to pray at that time to differentiate between those who worship Allah and those who worship the devil.

Rāfi‘ ibn Khadīj al-Anṣāri al-Awsi (may Allah be pleased with him) reported: We used to pray the Maghrib prayer with the Prophet (may Allah's peace and blessings be upon him) and when one of us left he could still see where his arrow landed.

Narrated by Bukhari & Muslim

This Hadīth clarifies that the Prophet (may Allah's peace and blessings be upon him) would often perform the Maghrib prayer at the beginning of its time period and clarifies that this is a part of the Sunnah. Evidence for this is that they would finish the prayer while there was still light enough for them to see where the arrows that they had shot landed.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Whoever catches one Rak‘ah before sunrise, he has caught the Fajr prayer, and whoever catches one Rak‘ah of the ‘Asr prayer before sunset, he has caught the ‘Asr prayer."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) informs his nation about the final time of the Fajr and the ‘Asr prayers. He stated that whoever catches one Rak‘ah, meaning: he prays one Rak‘ah and raises up from the Rukū‘ in the Fajr prayer before the sun rises, then he has performed the morning prayer in its due time. Similarly, whoever catches one Rak‘ah of the ‘Asr prayer before the sun sets, then he has performed the ‘Asr prayer at its due time, because one Rak‘ah of the prayer has been performed within the prescribed time.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "There are two 'Fajrs'. As for the 'Fajr' that resembles the tale of a wolf, it is not a sign that prayer has become due or food has become forbidden to consume. And as for the 'Fajr' that takes a rectangular shape in the horizon, it is a sign that prayer has become due and food forbidden to consume."

Al-Haakim

The Messenger (may Allah's peace and blessings be upon him) divided the 'Fajr' into two types: 1. The false 'Fajr': It goes up in the sky like a vertical light that resembles the tale of a wolf. The tale of a wolf moves upwards. Then, the false 'Fajr' disappears and the sky becomes dark again. So, this 'Fajr' does not make the Fajr prayer due or render food impermissible in case of a person intending to fast. This is because it is not the real 'Fajr' at which the Fajr prayer becomes due and a fasting person should abstain from food and drink. 2. The true 'Fajr': It is rectangular in shape as it stretches in the horizon from the north to the south. No darkness follows it. Rather, the sky gradually becomes brighter and brighter until light spreads all over the horizon. This is the 'Fajr' at which the prayer becomes due and food and drink become impermissible to a fasting person. The difference in time between the two 'Fajrs' varies, with the time becoming longer and shorter occasionally. And the false 'Fajr' does not appear sometimes. The essential distinction between the two 'Fajrs' lies in the following points: 1. The true 'Fajr' stretches from the north to the south, while the false one does the opposite. 2. The true 'Fajr' is not followed by darkness in the sky, unlike the false 'Fajr'. 3. The light of the true 'Fajr' is connected to the horizon, while that of the false one is disconnected. These three are physical and natural differences. In terms of the Shariah, the false 'Fajr' does not render prayer due or food and drink impermissible to a person intending to fast. The true 'Fajr', on the other hand, indicates that the time of the prayer has come and that it is now impermissible for a fasting Muslim to eat or drink.

‘Āmir ibn Rabī‘ah (may Allah be pleased with him) reported: We were with the Prophet (may Allah's peace and blessings be upon him) on a journey on a very dark night and we didn't know the direction of the Qiblah. So each man among us prayed in his own direction. In the morning, when we mentioned that to the Prophet (may Allah's peace and blessings be upon him) the following verse was revealed: {So wherever you turn, there is the Face of Allah.} [Sūrat al-Baqarah: 115]

Narrated by Ibn Majah - Narrated by At-Termedhy

The Prophet (may Allah's peace and blessings be upon him) was with his companions on a journey on a very dark night, and they were not sure where the direction of the Qiblah was. So all of them prayed in their own direction. When they woke up in the morning and found that they prayed to a direction other than the Qiblah, they mentioned that to the Prophet (may Allah's peace and blessings be upon him). At this point, Allah, the Almighty, revealed this verse to him: {And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah.} [Sūrat al-Baqarah: 115]

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘What is between the east and the west is Qiblah.

Narrated by Ibn Majah - Narrated by At-Termedhy - Maalik