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 (ishārah).[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 Verse-by-Verse 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 you’ll find a chronological list of the five daily prayers, each accompanied by the corresponding verses of the Quran that affirm or allude to its practice.
To keep things simple, just click any of the links below to jump straight to the prayer you’re looking for.
Fajr[8] | Zuhr[9] | ‘Asr[10] | Maghrib[11] | Isha[12]
Fajr Prayer in the Quran
Quran (11:114)
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.
Quran (17:78)
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.
Quran (24:58)
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 ۚ
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.
Quran (30:17)
فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَ حِينَ تُصْبِحُونَ
So, glorify God in the evening and in the morning.
Quran (50:39)
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.
Key Insights
- Fajr is the only daily prayer that is explicitly (ẓāhir) named or implicitly (khafī) alluded to in multiple verses of the Quran, underscoring its foundational role in Islamic devotion.
- It is explicitly mentioned in Quran (17:78) and (24:58).
- It is implicitly referenced in Quran (30:17) with the phrase “in the morning,” and in Quran (50:39) with “before sunrise”—both widely interpreted as inferences to the Fajr
- In Quran (17:78), Fajr is uniquely referred to as “Quran al-Fajr” (the dawn recitation), described as a time that is “witnessed.” Early exegetes (mufassirūn)[13] interpret this as a spiritually charged moment, witnessed by angels or attended by divine grace.
- Quran (11:114) further associates the morning prayer with moral renewal, linking it to good deeds that erase sins—positioning Fajr as both a ritual obligation and an ethical reset.
- Across all five verses, the timing of Fajr—before or at the break of dawn— reflects the rhythm of nature’s own transition from night to day. This situates the prayer not only at the physical threshold of a new day but also as a moment of spiritual reawakening, grounding the believer in divine remembrance at the day’s opening.
Interpretive Classifications
Fajr is referenced through both explicit (ẓāhir) and implicit (khafī) modes of expression:
- Explicit (ẓāhir): Clearly named in Quran (17:78) and (24:58).
- Implicit (khafī): Inferred in Quran (11:114), (30:17), and (50:39) through temporal cues associated with dawn or early morning.
These references reflect the Quran’s thematic rhythm—anchoring divine worship within the natural flow of time.
Prayer-by-Prayer Interpretive Classifications
Zuhr Prayer in the Quran
Quran (17:78)
أَقِمِ الصَّلَاةَلِدُلُوكِ 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.
Quran (24:58)
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 ۚ
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.
Quran (30:17)
فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
So, glorify God in the evening and in the morning.
Key Insights
- The Zuhr prayer, though not explicitly named in the Quran, is strongly implied through verses referencing the midday period and early afternoon.
- Quran (17:78) mentions the time “from when the sun is past its zenith,” a phrase widely recognised in commentaries (tafāsīr)[14] of the Quran as marking the beginning of Zuhr.
- Quran (24:58) indirectly reflects cultural practices (‘urf),[15] associated with the midday rest (qaylūlah)[16] commonly linked to the period following noon. This break, often observed across various societies, creates an ideal pause for reflection and prayer.
- Quran (30:17) speaks more broadly of remembering God “in the evening and in the morning.” Some Islamic scholars (‘ulamā)[17] extend this to include the midday period, interpreting it as a transitional moment within the daily cycle of devotion.
Zuhr thus serves as the day’s first major spiritual checkpoint. It anchors devotion at the heart of the daylight hours, reinforcing a rhythm of worship that is both divinely attuned and socially embedded. Quietly woven into the Quran’s temporal structure, it invites believers to pause, reflect, and reconnect.
Interpretive Classifications
Zuhr is referenced implicitly (khafī) in the Quran:
- Implicit (khafī): All three verses—Quran (17:78), (24:58), and (30:17)—subtly allude to Zuhr through temporal references: the sun’s decline, the midday rest, and the natural rhythm of daily remembrance.
This reflects the Quran’s stylistic tendency to synchronise worship with the natural progression of time, embedding prayer within the divine order of the day.
Prayer-by-Prayer Interpretive Classifications
‘Asr Prayer in the Quran
Quran (2:238)
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.
Quran (11:114)
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.
Quran (17:78)
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.
Quran (30:17)
فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
So, glorify Godin the eveningand in the morning.
Quran (50:39)
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَ قَبْلَ الْغُرُوبِ
So be patient over what they say and glorify your Lord with praise before sunrise and before sunset.
Key Insights
- The “middle prayer” mentioned in Quran (2:238) is widely interpreted by the ‘ulamā to refer to ‘Asr. Though not explicitly named, ‘Asr occupies the central position in the daily prayer cycle—following Zuhr and preceding Maghrib. This placement is significant: ‘Asr breaks the afternoon lull and signals the shift toward evening, serving as a spiritual anchor at the heart of the day. Its reference as the “middle prayer” underscores its important role in the rhythm of Islamic devotion.
- In Quran (11:114), the phrase ṭarafay al-nahār (طرَفَيِ النَّهَارِ, “both ends of the day”) is often interpreted as referring to Fajr and Maghrib. However, some exegetes (mufassirūn) propose that the second “end” could refer instead to ʿAsr, given its placement in the latter half of the day.
- Quran (17:78) presents a spiritual continuum of prayer from midday to nightfall—beginning with Zuhr and ending with Isha. ‘Asr naturally falls within this arc, reinforcing its place in the divine rhythm of devotion.
- In Quran (30:17), the phrase ḥīn tumsiūn (حَيْنَ تَمْسُونَ, “in the evening”) is typically associated with Maghrib, but some interpretations extend this to include ‘Asr, as part of the broader late-afternoon period.
- Quran (50:39) calls for glorification “before sunset,” a phrase many Islamic scholars (‘ulamā) understand as referring to ‘Asr. This ambiguity has led to differing interpretations, with some also linking it to Maghrib. Nonetheless, the reference to pre-sunset remembrance strongly supports ‘Asr as a point of spiritual emphasis.
Interpretive Classifications
- Apparent or manifest (ẓāhir): ‘Asr is not named explicitly but is strongly implied in Quran (2:238) as the ṣalāt al-wusṭā (“middle prayer”).
- Implicit (khafī): Most references to ‘Asr occur implicitly through phrases marking time transitions in verses such as Quran (11:114), (17:78), (30:17), and (50:39).
- Symbolic (ishārah): In some interpretations, expressions such as “before sunset” in Quran (50:39) are understood to symbolically point to the contemplative nature of ‘Asr during the closing arc of daylight.
Prayer-by-Prayer Interpretive Classifications
Maghrib Prayer in the Quran
Quran (11:114)
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.
Quran (17:78)
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.
Quran (30:17)
فَسُبْحَانَ اللَّـهِحِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
So, glorify God in the evening and in the morning.
Key Insights
- Maghrib is traditionally understood as the prayer performed immediately after sunset.
- While not explicitly named in the Quran, it is alluded to through expressions linked to sunset and the onset of night.
- Quran (11:114) refers to “both ends of the day,” with the second end widely interpreted as Maghrib.
- Quran (17:78) outlines a span from midday to “the darkness of the night”—a range that includes Maghrib, though not specifically identified.
- Quran (30:17) highlights the “evening” as a moment of glorification, which many mufassirūn associate with Maghrib and the surrounding twilight.
- Together, these indirect references ties Maghrib to the solar cadence of the day—marking the threshold between day and night.
Interpretive Classification
- Implicit (khafī): All references to Maghrib in the Quran are indirect (khafī), conveyed through temporal expressions such as “evening” and “end of the day.” These subtle phrases associate Maghrib with the natural transitions of time rather than naming it explicitly.
Prayer-by-Prayer Interpretive Classifications
Isha Prayer in the Quran
Quran (11:114)
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.
Quran (17:78)
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.
Quran (24:58)
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
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.
Key Insights
- Isha, the final obligatory prayer of the day, marks the transition into night. It is mentioned explicitly in Quran (24:58), making it one of the few prayers directly named in the Quran.
- Other verses offer implicit references through time-related expressions such as “the darkness of the night” (غَسَقِ اللَّيْلِ, ghaṣaq al-layl) and “parts of the night” (زُلَفًا مِّنَ اللَّيْلِ, zulfan mina al-layl), both of which are traditionally associated with Isha in the classic works of commentaries (tafāsīr) of the Quran.
- Isha serves as the closing point in the rhythm of devotion the Quran enjoins upon believers, inviting them to withdraw from worldly affairs and end the day in spiritual reflection.
- Positioned after twilight and just before rest, Isha functions as a contemplative anchor before sleep, enveloped in divine remembrance and stillness.
Interpretive Classification
- Clear and explicit (ẓāhir): Quran (24:58) clearly names the Isha
- Implicit (khafī): Quran (11:114) and (17:78) include nighttime references commonly interpreted as allusions to Isha.
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 interpreters and exegetes 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, Islamic scholar (‘ulamā) and commentators (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 good example of this approach is the case of ‘Asr, 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: salah (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 namaz 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 Qur’ān 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 Verse-by-Verse Analysis’, Shah Shahin, 2025, p. 13.
[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: Isha (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: mufassir (مفسر), Plu: mufassirūn (مفسرون). An exegete or commentator of the Qur’ān—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 Qur’ān. Wehr, Dictionary of Modern Written Arabic, p. 713.
[14] Sin: tafsīr (تفسير), Plu: 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, Dictionary of Modern Written Arabic, p. 713.
[15] Sin: ‘urf (عُرف), Plu: a’rāf (أعراف). Which can translate as “custom,” “convention,” or “social usage”—refers to culturally embedded practices recognised by a community as normative. In Islamic legal theory, ʿurf can influence rulings where no explicit textual evidence exists, particularly in matters of social conduct. See “عرف,” in Wehr, Dictionary of Modern Written Arabic, p. 606.
[16] 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.
[17] Sin: ‘ālim (عالم), Plu: ‘ulamā (علماء). See “عالم”, in Wehr, Dictionary of Modern Written Arabic, p. 636.
[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>.
Related Articles:
- Discover How the Quran Refers to the 5 Daily Prayers: A Verse-by-Verse Analysis
- Miscasting the Messenger: Unveiling Centuries of Distortion and the Western Invention of Muhammad
- Ṣirāt al-Mustaqīm: Finding the Middle Way Between Exaggeration (ifrāṭ) and Negligence (tafrīṭ)
