For years, I’ve kept a neatly organised list of the five daily prayers—salah[1] in Arabic, or namaz,[2] the term more familiar across South Asia, Persia, and the Turkic-speaking world[3]—tucked away in my files. It was one of those quiet projects I always meant to revisit: polish it up, maybe share it one day. Perhaps in a book, on a blog, or even through social media. I hoped it might help someone—anyone—looking to better understand how the five daily prayers are referenced in the Quran.
One day, I finally told myself, “Shah, stop putting it off—just do it. Tidy up the list and share it. You never know who it might help.”
The Quran refers to the daily prayers in different ways. Some are mentioned clearly (ẓāhir),[4] while others appear more subtly—either through implication (khafī)[5] or symbolic gesture (isharah).[6] At first, I wasn’t sure how best to present this material: should I present each prayer separately, collating all the relevant verses under them? Or should I take each verse on its own terms, exploring how it points—directly (ẓāhir) or indirectly (khafī)—to the practice of prayer?
In the end, I chose to do both:
- In this article, I examine each of the five daily prayers—as established in the Sunni tradition—individually, tracing the verses of the Quran that support them, whether stated explicitly or implied subtly.
- In the companion piece, Discover How the Quran Refers to the Five Daily Prayers: A Prayer-by-Prayer Analysis,[7] I explore the relevant verses one by one, drawing on the Sunni interpretive framework to show how each passage—whether named directly or referenced through more nuanced cues—anchors the daily prayers within Islam’s sacred text.
Below is a numerically ordered list of verses of the Quran that reference the five daily prayers, presented in the sequence in which they appear in the text.
To make things easier, just click the links below to jump straight to the prayer you want to explore in the companion to this article, Discover How the Quran Refers to the Five Daily Prayers: A Prayer-by-Prayer Analysis.
Fajr[8] | Zuhr[9] | ‘Asr[10] | Maghrib[11] | Isha[12]
Summary of the Verses
Below is a list of key passages from the Quran and the prayers they are understood to reference.
Single Prayer Verse
- Quran (2:238) – Focuses on ‘Asr, referring to it as “the middle prayer.”
Verses That Mention Several Prayers
- Quran (11:114) – Commonly interpreted as referring to Fajr, Maghrib, and ‘Isha’—though some interpretations suggest Fajr, ʿAsr, and ‘Isha’.
- Quran (17:78) – Widely understood to encompass all five prayers: Fajr, Zuhr, ʿAsr, Maghrib, and ‘Isha’.
- Quran (24:58) – Explicitly mentions Fajr, Zuhr (indirectly through the midday rest), and ‘Isha’.
- Quran (30:17) – Refers to Fajr and Maghrib, with possible allusions to Zuhr or ʿAsr, depending on interpretive emphasis.
- Quran (50:39) – Suggests Fajr and ʿAsr through the phrases “before sunrise” and “before sunset.”
These verses illustrate how the Quran outlines the rhythm of daily worship. Some passages group multiple prayers together, reflecting a steady devotional flow across the day. Others highlight individual moments—most notably ʿAsr, which is singled out as the “middle prayer” in Quran (2:238).
Quran (2:238) – ‘Asr
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّـهِ قَانِتِينَ
Take care to do your [obligatory] prayers, and [especially] the middle prayer, and stand before God in devotion.
Prayer Inferred
- ʿAsr – Khafī (indirectly referenced) through the descriptive phrase “the middle prayer.”
Key Insight
- This verse calls on believers to safeguard all the obligatory prayers, yet it places special emphasis on one in particular—the “middle prayer” (al-ṣalāt al-wusṭā).
Interpretive Classifications – Khafī
- Although the verse does not explicitly name ‘Asr, many Islamic scholars (‘ulamā)[13] and commentators of the Quran (mufassirūn)[14] interpret al-ṣalāt al-wusṭā (“the middle prayer”) as a reference to it.
- Falling between Zuhr and Maghrib, ʿAsr occupies the natural midpoint in the daily prayer cycle.
- Though referenced indirectly (khafī), the verse’s emphasis on this central prayer underscores its spiritual weight and its pivotal role in the daily rhythm of Islamic devotion.
Quran (11:114) – Fajr, Maghrib (or ‘Asr, per interpretation), Isha
وَأَقِمِ الصَّلَاةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ ۚ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّاكِرِينَ
Keep up the prayer at both ends of the day, and during the early hours of the night. Indeed, good deeds erase bad deeds. This is a reminder for those who are mindful.
Prayers Inferred
- Fajr (dawn)
- Maghrib (sunset) or ʿAsr (the “middle prayer”), depending on the interpretation.
- Isha (night)
Key Insights
This verse highlights three key time periods:
- “…both ends of the day” – typically understood as Fajr (dawn, marking the start of the day) and Maghrib (sunset, marking its end).
- “…early hours of the night” – widely interpreted as a reference to Isha (the night prayer).
While the verse does not name the prayers explicitly, its phrasing closely corresponds to key moments in the daily prayer cycle—dawn, sunset (or late afternoon), and early night—thereby mapping devotion onto the natural flow of time.
Interpretative Classification – Khafī
- The phrase ṭarafay al-nahār (طَرَفَيِ النَّهَارِ, “both ends of the day”) is commonly understood to refer to Fajr (dawn) and Maghrib (sunset).
- However, some Quran commentators (mufassirūn) interpret the second “end” as referring to ʿAsr, given its position in the latter half of the day.
- The expression zulafā min al-layl (زُلَفًا مِّنَ اللَّيْلِ , “during the early hours of the night”) is widely seen as pointing to Isha.
Through these indirect cues, the verse aligns ritual prayer with the natural rhythm of time—morning, evening, and night—reaffirming salah as a structured and continuous act of devotion and mindfulness.
Prayer-by-Prayer Interpretive Classifications
Quran (17:78) – Fajr, Zuhr, ‘Asr, Maghrib, and Isha
أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
So, perform the regular prayers in the period from when the sun is past its zenith (midday) to the darkness of the night, and [recite] the Quran at dawn– for the dawn recitation is always witnessed.
Prayers Inferred
- Fajr – explicitly referenced (ẓāhir)
- Zuhr, ʿAsr, and Maghrib – indirectly referenced (khafī)
- Isha – according to some interpretations
Key Insights
This verse spans a significant portion of the daily prayer cycle—from midday to nightfall—making it one of the most encompassing references to daily worship in the Quran.
- It explicitly names Fajr, describing it as “Quran al-Fajr” (the dawn recitation), and highlights its unique spiritual status as a moment that is “witnessed.”
- The phrase “from when the sun is past its zenith (midday) to the darkness of the night” is widely understood to include Zuhr, ʿAsr, and Maghrib. Some Islamic scholar (‘ulamā) extend this range to include Isha, interpreting ghaṣaq al-layl (غَسَقِ اللَّيْلِ, darkness of the night) as also covering the post-twilight period.
Together, these references trace the natural arc of the sun, setting prayers within the rhythm of the day’s transitions.
Interpretative Classifications – Ẓāhir and Khafī
- Fajr is mentioned directly (ẓāhir), while the other four prayers are implied (khafī) through the verse’s temporal structure.
- The gradual progression of time— “from the time the sun is past its zenith (midday) to the darkness of the night”—creates a successive structure that maps the daily prayers to their appointed times.
- The phrase “Quran al-Fajr” not only designates the dawn prayer but also elevates its spiritual status. Early commentators (mufassirūn) interpret it as a time witnessed by angels, by the faith community, or by the individual in a heightened state of awareness and sincere devotion.
This layered approach illustrates how the Quran embeds worship into the unfolding of time—sometimes directly, often subtly—encouraging reflection on both divine command and the rhythms of life.
Prayer-by-Prayer Interpretive Classifications
Quran (24:58) – Fajr, Zuhr, and Isha
يَا أَيُّهَا الَّذِينَ آمَنُوا لِيَسْتَأْذِنكُمُ الَّذِينَ مَلَكَتْ أَيْمَانُكُمْ وَالَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ مِنكُمْ ثَلَاثَ مَرَّاتٍ ۚ مِّن قَبْلِ صَلَاةِ الْفَجْرِ وَحِينَ تَضَعُونَ ثِيَابَكُم مِّنَ الظَّهِيرَةِ وَمِن بَعْدِ صَلَاةِ الْعِشَاءِ ۚ ثَلَاثُ عَوْرَاتٍ لَّكُمْ ۚ لَيْسَ عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌ بَعْدَهُنَّ ۚ طَوَّافُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ بَعْضٍ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّـهُ لَكُمُ الْآيَاتِ ۗ وَاللَّـهُ عَلِيمٌ حَكِيمٌ
O you who believe, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at midday and after the night prayer. [These are] three times of privacy for you.
Prayers Inferred
- Fajr – explicitly (ẓāhir) named
- Zuhr – indirectly (khafī) referenced
- Isha – explicitly (ẓāhir) named
Key Insights
Quran (24:58) highlights three key moments of personal privacy during a typical day:
- It explicitly mentions Fajr (dawn) and Isha (night), while indirectly referring to Zuhr (midday) through the expression about removing clothing for rest—reflecting a customary pause during the noon heat.
- These moments align with well-established prayer times, weaving the rhythm of daily prayer (salah or namaz) into the daily cadence of domestic life. In doing so, the verse not only outlines social etiquette but also reinforces the spiritual structure of the day.
Interpretative Classifications – Ẓāhir and Khafī
- This verse contains both clear (ẓāhir) and implied (khafī) references to daily prayers.
- Fajr and Isha are directly named.
- The phrase “when you put aside your clothing [for rest] at midday” is widely associated with Zuhr, particularly in cultures where an afternoon nap (qaylūlah)[17] follows midday worship.
- Collectively, these references show how the Islamic prayer is not only a religious duty but also shapes personal behaviour, domestic etiquette, and the lived rhythm of time with quiet consistency and mindfulness.
Prayer-by-Prayer Interpretive Classifications
Quran (30:17) – Fajr, Zuhr, ‘Asr, and Maghrib
فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
So, glorify God in the evening and in the morning.
Prayers Inferred
- Fajr – indirectly (khafī) referenced through ḥīn tuṣbiḥūn (حِينَ تُصْبِحُونَ, “in the morning”)
- Maghrib – indirectly (khafī) referenced through ḥīn tumsiūn (حِينَ تُمْسُونَ, “in the evening”)
- ʿAsr – possibly included within the broader scope of “evening”
- Zuhr – occasionally inferred depending on the interpretation
Key Insights
This verse urges believers to glorify God at two transitional points in the day: morning and evening.
- The phrase ḥīn tumsiūn (“in the evening”) is traditionally associated with Maghrib, though some exegetes (mufassirūn) include ʿAsr within its scope, interpreting “evening” as a gradual entry from late afternoon to sunset.
- ḥīn tuṣbiḥūn (“in the morning”) is commonly linked to Fajr, the first prescribed prayer of the day.
- A few exegetes (mufassirūn) also interpret these time markers widely, suggesting that the midday period (Zuhr) might fall within the broader spectrum of morning and evening remembrance, especially when read as part of a continuous rhythm of devotion.
Interpretation Classification – Khafī
- Quran (30:17) does not explicitly name any of the five daily prayers but instead refers to them implicitly through general time-bound expressions.
- In the classic commentaries (tafāsīr) of the Quran, “evening” (حِينَ تُمْسُونَ, ḥīn tumsiūn) is viewed not as a precise moment, but as a spiritual window stretching from ʿAsr to Maghrib. Similarly, “morning” (تُصْبِحُونَ, ḥīn tuṣbiḥūn) points to Fajr, marking the first act of daily remembrance.
- While the verse’s references are implicit (khafī), it reflects a broader theme in the Quran: that time itself is a cue for worship. As the day unfolds, believers are called to align their devotion with its natural transitions—morning, evening, and everything in between.
Prayer-by-Prayer Interpretive Classifications
Quran (50:39) – Fajr andʿAsr
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
So be patient over what they say and glorify your Lord with praise before sunrise and before sunset.
Prayers Inferred
- Fajr – indirectly (khafī) referenced as “before sunrise.”
- ʿAsr – implied (Khafī) and symbolically alluded to (ishārah) as the prayer performed before sunset.
Key Insights
This verse subtly links acts of remembrance to two natural transitions: sunrise and sunset.
- The phrase “before sunrise” clearly points to Fajr, which is performed in the early dawn hours prior to the sun’s ascent.
- “Before sunset” is widely interpreted as a reference to ʿAsr, the afternoon prayer that precedes Maghrib.
These temporal markers anchor worship within the flow of time and hint at the spiritual tension of thresholds—moments that bridge night and day, stillness and action.
Interpretative Classification – Khafī
- The verse does not name any prayers explicitly but offers strong implicit cues through expressions tied to the sun’s movement.
- Early commentators (mufassirūn) of the Quran often read these references as pointing to Fajr and ʿAsr, situating the verse within the rhythm of daily worship.
- Notably, the call to remembrance is framed by the command to “be patient,” indicating that prayer is not merely a ritual act but a wellspring of inner strength—especially in times of hardship. In this way, the verse weaves devotion and resilience into a unified and enduring spiritual discipline.
Prayer-by-Prayer Interpretive Classifications
Concluding Thoughts
As we trace how the Quran refers to the five daily prayers—sometimes clearly (ẓāhir), other times more subtly (khafī)—we uncover more than just the structure of Islamic ritual. We discover the rich interpretive tradition that brings it to life. When read together, these verses do more than mark out moments of worship; they reflect a deep and ongoing dialogue between divine revelation and human understanding.
Some prayers, like Fajr and Isha, are mentioned directly (ẓāhir) and unmistakably. Others—such as ʿAsr or Maghrib—are suggested through nuanced expressions, layered inferences (khafī), or symbolic gestures (ishārah), all woven into the natural rhythm of the day. These verses call on Islamic scholars (‘ulamā) and commentators (mufassirūn) of the Quran not just to examine the words on the page, but to attune themselves to the flow of time itself—treating the day as a kind of sacred script, unfolding with meaning.
This blending of language and time reflects a distinctive feature of the Quran—one that combines legal instruction with a deep sensitivity to the rhythm of daily life. By drawing connections across scattered verses, the ‘ulamā and mufassirūn pieced together a prayer schedule that feels both structured and spiritually alive. It stretches from the light of dawn to the fall of night, and sometimes beyond—into the quiet hours of voluntary night worship (tahajjud).[18]
A perfect example of this approach is the case of ʿAsr, described as the “middle prayer.” Though never named outright, its central position becomes clear through careful reflection on timing, sequence, and context. This method—rooted in precision, tradition, and thoughtful interpretation—shows how the ‘ulamā and mufassirūn have long read the text not just for what it says, but for how it moves through time.
These interpretive practices reflect a deeper intellectual tradition within Islam—one where scripture is not just recited, but questioned, explored, and brought to life. They echo timeless philosophical questions about how language shapes meaning, how text informs practice, and how form and function coalesce to make faith a lived reality.
In a time often torn between rigid literalism and growing spiritual detachment, this holistic reading of the prayer verses offers a refreshing alternative. It shows us how sacred texts can be approached—with reverence, with intellectual rigour, and with the humility to recognise that meaning sometimes lies in what remains unsaid. What unfolds is more than just a timetable of rituals; it becomes a lived theology. The arc of the sun begins to mirror the arc of devotion. Prayer is no longer just a command—it’s a rhythm, a gentle call to shape each day with sacred intention. This is not merely law; it is grace, quietly woven into the fabric of time.
References
[1] Sin: ṣalāh (صلاة), Plu: ṣalawāt (صلوات). The obligatory Islamic prayers. “Benediction,” “blessing” or “grace (of God).” See “صلاة” in Hans Wehr, Dictionary of Modern Written Arabic: Arabic-English., ed. by J. M. Cowan, 3rd edn (Spoken Language Services Inc, U.S, 1976), p. 524.
[2] namaz (نماز). The Islamic prayers performed five times a day. “Adoration.” “Reverence.” “Devotion. “Worship.” “Divine Service.” John Thompson Platts, A Dictionary of Urdu, Classical Hindi and English (1884 Edition), Urdu, English and Hindi Edition, London 1884 (Munshiram Manoharlal (Reprint 2004), 1884), p. 232.
[3] The term namaz— rendered variously as نماز, Namaz, Намаз, or Namoz—is much more than a regional synonym for salah. It carries layers of spiritual meaning and historical depth. Originating in Middle Persian, where namāz meant “reverence” or “worship,” the word evolved across empires and centuries, embedding itself in the devotional language of countless Muslim communities.
Today, namaz remains the everyday word for prayer in an impressive array of languages: Urdu, Persian, Pashto, Bengali, Hindi, Punjabi, Dari, Tajik, Uzbek, Kazakh, Kyrgyz, Tatar, Azerbaijani, Bosnian, Albanian, and Turkish. You’ll hear it not only in South Asia and the Middle East, but also across Russia, the Balkans, and Central Asia—regions shaped by deep Persianate and Ottoman influences.
While salah maintains its place in verses of the Quran and formal theological discourse, namaz lives in the vernacular. It transcends sectarian lines—used by Ḥanafīs, Jaʿfarīs, Ismāʿīlīs, and Sufis alike—and reflects not just obligation, but familiarity, cultural memory, and emotional closeness.
It’s the word spoken at home, whispered in moments of quiet devotion, and heard from minarets stretching from Sarajevo to Samarkand. Namaz is more than a term—it’s a living tradition, a reminder that language and faith intertwine not only in scripture, but in the everyday rhythm of everyday Muslim life.
[4] ẓāhir (ظاھر), which translates as “apparent,” “clear,” “manifest,” “obvious,” “perceptible,” or “visible.” See “ظاھر,” in Wehr, Dictionary of Modern Written Arabic, p. 585.
[5] khafī (خفي), which translates as “concealed,” “hidden,” “mysterious,” “secret,” or “unknown.” See “خفي” in Wehr, Dictionary of Modern Written Arabic, p. 251.
[6] Sin: ishārah (إشارة), Plu: ishārāt (إشارات). A sign, a gesture; an indication, allusion, hint, or intimation; a symbolic expression; a (silent) reminder or subtle advice. See “إشارة”, in Wehr, Dictionary of Modern Written Arabic, p. 492.
[7] Shahwiqar Shahin, ‘How the Qurʾān Refers to the Five Daily Prayers: A Prayer-by-Prayer Analysis’, Shah Shahin, 2025, p. 14.
[8] fajr (فجر). The dawn prayer in Islam. Also refers to daybreak or the first light of morning. See “فجر,” in Wehr, Dictionary of Modern Written Arabic, p. 697.
[9] Sin: ẓuhr (ظهر), Plu: ẓuhrāt (ظهرات). The midday prayer in Islam. Also denotes noon or midday more generally. See “ظهر,” in Wehr, Dictionary of Modern Written Arabic, p. 584.
[10] Sin: ʿAṣr (عصر), Plu: ʿuṣūr (عصور). The afternoon prayer in Islam. Also signifies “time,” “era,” or “epoch” in broader usage. See “عصر,” in Wehr, Dictionary of Modern Written Arabic, p. 616.
[11] Sin: maghrib (مغرب), Plu: magārib (مغارب). The sunset prayer in Islam. Also refers to the time of sunset or the western direction. See “مغرب,” in Wehr, Dictionary of Modern Written Arabic, p. 669.
[12] Sin: ʿishāʾ (عشاء), Plu: ʿishiyyāt (عشيات). The night prayer in Islam. Also denotes nightfall or the early part of the night. See “عشاء,” in Wehr, Dictionary of Modern Written Arabic, p. 615.
[13] Sin: ‘ālim (عالم), Plu: ‘ulamā (علماء). See “عالم”, in Wehr, Dictionary of Modern Written Arabic, p. 636.
[14] Sin: mufassir (مفسر), Plu: mufassirūn (مفسرون). An exegete or commentator of the Quran—someone who interprets and explains the meanings of the Qurʾān, often through the science of tafsīr (exegesis). The term is used for scholars who specialise in uncovering both the linguistic and contextual meanings of verses of the Quran. Wehr, Dictionary of Modern Written Arabic, p. 713.
[15] Sin: tafsīr (تفسير), Pl: tafāsīr (تفاسير). “Exegesis,” “commentary,” or “interpretation,” especially of the Qurʾān. Refers to the systematic explanation and contextual elucidation of verses, drawing on language, theology, and tradition. See “تفسير,” in Wehr, p. 713.
[16] shafaq (شفق), meaning “evening glow,” “twilight,” or “dusk”—the fading light after sunset, often marking the time between Maghrib and ʿIshāʾ. See “شفق”, in Wehr, Dictionary of Modern Written Arabic, p. 478.
[17] qaylūlah (قيلولة), meaning siesta or midday nap—a short rest taken around noon, often associated with the period following Ẓuhr. See “قيلولة,” Wehr, Dictionary of Modern Written Arabic, p. 806.
[18] tahajjud (تهجد). The night prayer. Muḥammad ibn Ismā‘īl al-Bukhārī, ‘19 Prayer at Night (Tahajjud)’, in Ṣaḥīḥ Al-Bukhārī, trans. by Sunnah.com, 97 Books (Arabic), Books 93 (English) vols (USC-MSA), Book 54 <https://sunnah.com/bukhari/19>.
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