Quranaloneislam.net

May God forgive me and guide me regarding any sign that would have been misinterpreted in this study and elsewhere. May He always guide us to a better understanding of His profound scripture so we can purify ourselves and increase our knowledge.

God proclaims directly in the Holy Quran that it is fully detailed (6:114, 7:52, 10:37) and that we shall follow no other “hadith” except the Quran (7:185. 31:6, 45:6, 77:50). The favorite argument of those who reject that true Islam is based on the Quran alone is their claim that we do not find all necessary details regarding the practice of the ritual prayer directly in the Quran and need hadiths and sunnah to find additional guidance and details. Where do we find the call for prayer, what is the tone of voice and how many daily prayers and raka’ât (prayer units) do we perform? What are the exact prayer timeframes? How many times do we prostrate in a rak’ah? Where is the equivalent of the tashahud mentioned and what to say? How do we perform the ablutions? Which prayer is “al salât al wustâ” found in 2:238 and what does it mean exactly? What is the Friday prayer ritual and where is it proven that it is on the sixth day, and so on…? This study is going to be an absolute shocker for those who insist upon following hadiths other than God and His verses (45:6), because it will prove, God willing, that the Quran precisely answers all these questions and many more.  

This summary will confirm that the Quran advocates five daily prayers, one of which is optional (the night prayer, see 17:79), making a total of four mandatory divinely prescribed ritual prayers in Islam out of five daily prayers.

The number of daily ritual prayers is miraculously coded mathematically in several ways, most notably through the total number of verses from the first to the last word “salât” (ritual prayer). We will provide a short summary of those proofs which demonstrate the relationship between the rhythm of the salât and that of the Quran.

The Quran provides extensive details on the salât in every way. This is a summary of the main article which is much more detailed and is about four times longer. The conclusion will mention a few important points not mentioned in this summary for the reader to understand the importance of reading the main article.

Table of content

1. Salât: Definition

2. Who teaches the salât? The Quran, Hadiths and Sunnah, or both?

3. Is the Quran fully detailed?

4. Where is the call for prayer mentioned in the Quran?

5. Where do we find ablutions?

6. Where is it mentioned we have to pray barefoot?

7. In which direction do we turn ourselves during the salât, where is the sacred mosque located?

7.1 In which direction do we turn our faces during the salât

7.2. Where is the Sacred Mosque located?

8. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.

9. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?

9.1 The tone of prayer

9.2 Should we pronounce certain words behind an imam or remain completely silent?

10. Group prayer

11. The basic movement of the salât and the number of prostrations in a rak’ah

11.1 Standing, bowing and prostrating

11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)

11.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of prayer)

11.2.2 Where do we find the takbir in the Quran?

11.3 Expression recited while Bowing: 56:96, 69:52

11.4 Expression recited while Prostrating: 87:1

12. Basic verses which define the number of daily ritual prayers

12.1 Salât al ‘ishâ’ (The nightfall prayer)

12.2. The optional night prayer is mentioned in 17:79 and 73:20.

12.3 Salât al Fajr (Dawn prayer)

12.4. Salât al wustâ (The middle prayer, starting at noon)

12.5 The mid-afternoon prayer

13. Five daily ritual prayers in the gospels

14. Miraculous mathematical confirmation of the five daily ritual prayers

15. Which sura do we recite and how many raka’ât (ركعات = phases of prayer) do we perform in the ritual prayer?

15:1 15:87: Definition of “The seven in sets of two” (sab’an min almathani)

15.2 Hadith literature acknowledges that God revealed to the prophet prayers of only two raka’ât

15.3 The prostration pattern also confirms a two raka’ât salât

15.4 The two raka’ât prayers coded mathematically

15.4.1 The word “salât”

15.4.2 The position of 15:87 confirms the frequency of recitation of the seven verses of sura 1 in sets of two in 5 daily prayers

15.4.3 The frequency of digit number 7 from the beginning of the Quran (1:1) to 15:87

15.4.4 Sura 15, verse 87

15.5 Knowledgeable Sunni and Shia imams know that God commanded 10 daily raka’ât to the prophet. Why did they deviate to 17 raka’ât?

16. The Quran must be recited in standing position during the salât:

17. 50:39-40 implies time frames of all five canonical Quranic ritual prayers and a final glorification to God right at the end of the final prostration after two raka’ât (confirming the practice known as “Tashahhud”)

18. Can we recite other verses or suras during the salât after sura 1?

19. The Friday prayer in the Quran: Why the “day of gathering” is the sixth day of the week

The intersections between the words “salât” and “day”

20. Is “salâm” or “Salâmun ‘alaykum” (usually recited at the end) part of the salât ritual?

21. Praying in unusual circumstances

22. Can a woman perform the ritual prayer who during her menses?

23. How do we perform the funerary prayer according to the Quran?

24. The ritual prayer in the Quran:

Conclusion

1. Salât: Definition

The root word for “Salât” (صلوة) is “Salâ” (صلو), “to have the center of the back bent in”, “to hurt in the small of the back” (Dictionary of the Holy Quran, by Omar).

The verb “صلى” (sallâ) means “to pray” or “to establish a relationship or contact”, “to send blessings”. Some translate “Salât” as “contact prayer” which is correct, but very awkward in English; The word will be translated as “ritual prayer” in this study.

4. Where is the call for prayer mentioned in the Quran?

وَإِذَا نَادَيْتُمْ إِلَى الصَّلَوةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

(5:58) And when you call for prayer, they make it an object of mockery and amusement, this is because they are a people devoid of understanding.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا

إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

(62:9) O you who believe, when the call for prayer is announced on the day of gathering (Friday), hurry to [celebrate] God’s remembrance, and cease all business. It is better for you, if (only) you knew. (62:10) When the salât is finished, then disperse through the land and seek God’s bounty. Remember God frequently, so that you may prosper.

What we learn from these two verses is that the verb used to refer to the call to prayer in the Quran is the verb “nâdâ” (نادي = “to call in a loud voice”, form III). If you want to describe the person who “calls” to prayer according to the laws of Quranic Arabic, you have to form an active participle from the verb “nâdâ” (in this case it is the word “munâdiyun” = مُنَادِيٌ, form III) and it is by applying this very simple rule that we get to the verse which mentions the person who calls to prayer and pronounces the Quranic call to prayer:

رَّبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَنِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا

رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ

(3:193) Our Lord, verily we have heard a caller calling to faith, “Have faith in your Lord!”; So we have believed; Our Lord!, so remit our sins and expunge our evil deeds and cause us to die among the righteous.

The call to prayer in the Quran is therefore “آمِنُوا بِرَبِّكُمْ” (âminû bi rabbikum = “Have faith in your Lord!”). This implies that the words “adhân” (أَذَان) or “muadhin” (مُؤَذِّن = announcer, form II) that are found in hadiths and used in Sunni and Shia Islam in relation to the “call to prayer” are a corruption of the pure Arabic language found in the Quran. The words “adhân” and “mouadhin” are indeed Quranic words but have a different meaning in the Quran and simply never relate to the call to prayer.

Please read the article “The Quranic call to prayer” for extensive details proving the fact that the true Quranic call to prayer is “âminû bi rabbikum” (“آمِنُوا بِرَبِّكُمْ” = “Have faith in your Lord!”).

5. Where do we find ablutions?

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَوةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ

وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا وَإِن كُنتُم

مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا

مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ

عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

(5:6) O you who believe, once you stand up to observe the ritual prayer then: (1) wash your faces, (2) wash your hands and up to the elbows, (3) rub your heads and (4) your feet up to your ankles. If you are in a state of impurity, then purify yourselves. But if you are sick or traveling, or if any of you went to the restroom, or had intimate relationships with women, and you do not find water, then touch clean soil, and rub your faces and hands with it. God does not wish to cause you any hardship but wishes to purify you and perfect His blessings upon you so that you may be grateful.

5:6 states that the ablutions only have 4 steps:

- (1) wash your faces,

- (2) wash your hands and up to the elbows,

- (3) rub your heads and

- (4) your feet up to your ankles.

Any steps added to the above ritual decreed by Allah are a corruption of the ritual of ablutions, which is the case if you follow the hadiths.

6. Where is it mentioned we have to pray barefoot?

فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ

(20:11) Then when he got there, he was called: “O Moses,

إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى

(20:12) In truth I am your Lord, therefore remove your sandals. In truth, you are in the sacred valley of Tuwâ,

وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ

(20:13) And I chose you, so listen to what is revealed:

إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَوةَ لِذِكْرِي

(20:14) In truth I am God, there is no other god beside Me. Therefore, worship Me and observe the ritual prayer to remember Me.”

We wash our feet doing the ablutions, and we pray barefoot, just like God commanded it to Moses right before He ordered him to perform the salât. It is in the same spirit that we take off our shoes in a mosque, which means literally “place of prostration”, referring to the salât.

7. In which direction do we turn ourselves during the salât, where is the sacred mosque located?

7.1 In which direction do we turn our faces during the salât

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ

الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوتُوا

الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

(2:144) Indeed we have seen you turning your face (O Muhammad) towards heaven; We will therefore direct you towards a Qiblah you will be pleased with. So, (1) turn your face (Ô Muhammad, second person singular) towards the sacred Mosque; and wherever you (second person plural = all Muslims) may be, (2) turn your faces (second person plural = all Muslims) towards it. And those who received the book surely know that it is the truth from their Lord. And God is never unmindful of what they do.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ

لَلْحَقُّ مِن رَّبِّكَ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

(2:149) And from wherever you come from, (3) turn your face (O Muhammad) towards the Sacred Mosque; indeed, this is the truth from your Lord. And God is not unaware of what you all do.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ

فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا

مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

(2:150) And from wherever you come from (4) turn your face (O Muhammad) towards the Sacred Mosque; and wherever you (second person plural) may be, then (5) turn your (second person plural) faces towards it, so that people won’t have an argument against you, except for those who have wronged [their souls] among them, so do not fear them, but fear Me, that I may complete My favors upon You and that you may be guided.

The Quranic command in the second person singular (imperative form) “Turn your face (Ô Muhammad) towards the Sacred Masjid!” (فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ) is directly addressed to the prophet Muhammad three times and we see in the above verses that there is a total of five commands to “turn your faces towards the sacred masjid”, matching five daily prayers.

This is in line with the fact that the plural word “salawât” (صَلَوَت = ritual prayers = plural of “salât”) occurs symbolically five times in the Quran (2:157, 2:238, 9:99, 22:40, 23:9).

7.2. Where is the Sacred Mosque located?

وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُم بِبَطْنِ مَكَّةَ مِن

بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

(48:24) He is the one who restrained their hands from you and your hands from them in the midst of MECCA, after having granted you victory over them, and God witnessed everything you did. (48:25) They are the ones who disbelieved and kept you away from the Sacred Mosque and prevented your offerings [alluding to the sacrifice during the hajj] from reaching their destination….

8. Every time we read or recite the Quran, we shall seek refuge in God from satan the outcast.

فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

(16:98) When you recite the Quran, seek refuge in God from satan, the outcast.

While in the standing position about to start the ritual prayer, and before reciting the Quran, believers respond to the above commandment by saying “I seek refuge in God from satan, the outcast” (A'udhu billahi min ash-shaytaan-ir-rajeem)

أعوذُ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ

In other words, you pronounce this phrase right before starting the salât or any time you are about to read or recite the Quran.

9. Which tone of voice should we use during the ritual prayer? should we remain silent behind an imam or pronounce certain words?

9.1 The tone of prayer

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ

وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا

(17:110) Proclaim: “Invoke God, or invoke the Most Gracious, whichever (divine attribute) you may invoke, to Him belongs the most beautiful names.” And do not raise your voice during your ritual prayer, nor should you be silent: Find a way in between.

When God issues a command, you obey. Period, end of story. This moderate tone is therefore valid at all times, day and night; otherwise the Quran fully detailed would provide additional details, which is not the case.

9.2 Should we pronounce certain words behind an imam or remain completely silent?

On the other hand, believers shall remain completely silent in a group prayer while following the imam:

وَإِذَا قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنصِتُوا لَعَلَّكُمْ تُرْحَمُونَ

(7:204) And when the Quran is recited (i.e. by an imam like during the salât, or any recitation of the Quran in general), listen to it and remain silent, so that you may be blessed with mercy.

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ

مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآصَالِ وَلَا تَكُن مِّنَ الْغَافِلِينَ

(7:205) And celebrate your Lord from the depth of your soul with humility and reverence, and without perceivable words, starting from the mornings, and the evenings and do not be among those who are heedless (inattentive of the recitation).

Not one single word is pronounced by the congregation while the imam is leading the prayer. For instance, a congregation following an imam should consistently say “Allahu Akbar” silently (God is the greatest) as well as any other word.

10. Group prayer

وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا

سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ

وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ

فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم

مَّرْضَىٰ أَن تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا

(4:102) When you (O Muhammad) are among them, and lead the ritual prayer for them, Let one party of them stand with you, armed with their weapons: then, once they prostrated, let them withdraw to the rear, and let another party which has not yet prayed move forward, and let them pray with you, being on their guards with their weapons: the unbelievers wish that you neglect your weapons and your baggage, to crack down on you in a single rush. But there is no blame on you if you lay down your weapons because of the inconvenience of the rain or because you are ill; but take your precautions. In truth, God has prepared a humiliating punishment for the unbelievers.

The group prayer is natural in Islam, even in conditions of extreme danger as witnessed in the verse. It also shows that the salât is not mandatory, otherwise people would not pray while risking their lives right before a battle.

11. The basic movement of the salât and the number of prostrations in a rak’ah

11.1 Standing, bowing and prostrating

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا

وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُود

(22:26) And we revealed to Abraham the location of the temple: “Do not associate anything beside Me and purify My temple for those who perform the Tawâf (ritual of circling the Ka’bah), and those who (1) stand, (2) bow and (3) prostrate (during the salât).”

The above specific order “stand/bow/prostrate” confirms the basic salât structure as practiced by all Muslims around the world, which is what is commonly called in Islam a rak’ah (ركعة = unit/phase of prayer).

Remark: Please note that when people stand for a very brief second after bowing, it is not a specific salât position per say, but a simple transition between bowing and prostrating.

11.2 Two consecutive prostrations in a single rak’ah and the takbeer (Allahu Akbar)

11.2.1 Quranic confirmation of the two prostration pattern in every rak’ah (phase of prayer)

يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ

(3:43) O Mary, Obey your Lord, prostrate and bow down with those who bow down. 

What the order in the verse means is that when you prostrate first, and then bow down, it implies that you kneel after the first prostration, then bow down for a second prostration. This thus confirms in a subtle manner the two-prostration pattern in a rak’ah (phase of prayer) that every Muslim knows.

The following verses reflect the very same observation:

(17:107) Proclaim: “Believe in it (the Quran) or not”, verily, when it is recited to those who were blessed with knowledge before this, (1st prostration:) they fall on their chins prostrating. (17:108) And they proclaim: "Praise be to our Lord! Indeed the prophecy of our Lord has assuredly been fulfilled!" (17:109) (2nd prostration:) And they fall on their chins in tears, as it increases their reverence.

These verses tell the story of the people of the book (Jews or Christians) who witnessed the Word of God (the Quran) being recited during a salât and joined the ritual prayer as they recognized the truth and prostrated twice in a row with the believers. The very next verse (17:1110) mentions that we shall recite the Quran using an intermediate tone in the ritual prayer which unmistakably confirms that they indeed joined the believers in a ritual prayer and prostrated twice in a row.

11.2.2 Where do we find the takbir in the Quran?

The expression “wa kabbirhu Takbiran” (وَكَبِّرْهُ تَكْبِيرًا = magnify Him in all (His) Greatness!) in 17:110 relates to the “takbir” (Allahu Akbar = God is the greatest!) and is recited to start the salât and every time we change positions during the prayer without exception. “Akbar” is the elative, comparative and superlative, form of the word “Kabeer” (great), depending on the context. The superlative form of “Kabeer” (great) is seen for instance in 6:19. God is not only Great, He is The Greatest!

11.3 Expression recited while Bowing: 56:96, 69:52

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

(56:96) Therefore glorify (O Muhammad) the name of your Lord, The Sublime.

Believers respond in their salât: “Glory be to my Lord, The Sublime.” (سبحان ربي العظيم = "Subhana Rabbia al 'Azeem").

God is the one who teaches the salât (2:239) and there is no need to change the ritual we inherited when it is in line with the Quran.

Remark: It does not make sense and it is not up to us to say “God heard those who praise Him” (“sami`a allahu liman hamidah”) changing position after bowing. “Sami`a allahu liman hamidah” originates from “hadiths other than God and His verses” (39:45) such as Bukhari book 11 number 656, and not from the Quran.

11.4 Expression recited while Prostrating: 87:1

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى

(87:1) Glorify (O Muhammad) the name of your Lord, the Most High.

Believers respond in their salât: “Glory be to my lord, the Most High" (سبحان ربي العلي) = “Subhana Rabbia al 'Alaa”.

12. Basic verses which define the number of daily ritual prayers

Only three ritual prayers are mentioned by name in the Quran (salât al fajr, al salât al wustâ, salât al ‘ishâ), while the mid-afternoon and night prayers are only referred to by their timeframe, respectively “ashiyyan” (at mid-afternoon) in 30:18 and “minal layl” (“and during the night”) in 17:79.

12.1 Salât al ‘ishâ’ (The nightfall prayer):

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ

يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ

ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ لَيْسَ

عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ

بَعْضٍ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer (صلوة العشاء)…

“Al ‘ishâ’” means “commencement of darkness” (see for instance “Dictionary of the Holy Quran, by Omar), which is consistent with the fact that the sunset prayer cannot be observed when the night is dark (17:78). In corrupted Sunni Islam, “salât al 'ishâ” means "the night prayer", when the night is completely dark. The Quranic definition is totally different, as evidenced in 12:16, where most translations concur with the fact that the very same word “'ishâ” means “nightfall”. Which definition do you prefer to follow: The Quranic definition, or the Sunni definition?

In classical Quranic Arabic, the word “’ishâ” means “nightfall”, not dark night. This is why even Sunni scholars and Quran translators correctly translate 12:16 - which uses the very same word “ishâ” - as follows:

وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ

(12:16) And they came to their father at nightfall (عِشَاءً  = ishâ'an), weeping.

Please compare “صَلَوٰة ٱلۡعِشَآء” (Salât al ‘ishâ’) in 24:58 and the word “عِشَاء” (‘ishâ’) in 12:16:

They are strictly identical. Why would one mean “dark night” and the other “nightfall”? We have here the proof that Sunni Islam has manipulated the real Quranic meaning of “’ishâ”.

Please find below a few famous mainstream translations of 12:16 of Sunni scholars:

Muhammad Asad:

(12:16) And at nightfall  (عِشَاءً = ‘ishâan) they came to their father, weeping,

Shakir:

(12:16) And they came to their father at nightfall (عِشَاءً = ‘ishâan), weeping.

So, why lie and pretend that “salât al ‘ishâ’” means

“(dark) night prayer” instead of “nightfall prayer”?!

12.2. The optional night prayer is mentioned in 17:79 and 73:20.

أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ

وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

(17:78) Observe the ritual prayer (O Mohammed) at the sun’s decline until the darkening of the night, and the recitation (of the Quran) at dawn (during the salât). Verily, witnesses attend the recitation (of the Qur’an) at dawn (during the salât).

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

(17:79) And stay awake [O Muhammad] [reading] with it [the Quran] during part of the night, as a voluntary righteous deed (nâfilatan) for you; very soon your Lord may exalt you to a position of honor.

Remark: There shall be no call for prayer for the night prayer since it is optional and can be performed very late at night. A call for prayer would give the impression to people that it is a mandatory prayer when it has to be a personal decision to perform it.

12.3 Salât al Fajr (Dawn prayer):

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لِيَسْتَـْٔذِنكُمُ ٱلَّذِينَ مَلَكَتْ أَيْمَٰنُكُمْ وَٱلَّذِينَ لَمْ

يَبْلُغُوا۟ ٱلْحُلُمَ مِنكُمْ ثَلَٰثَ مَرَّٰتٍ مِّن قَبْلِ صَلَوٰةِ ٱلْفَجْرِ وَحِينَ تَضَعُونَ

ثِيَابَكُم مِّنَ ٱلظَّهِيرَةِ وَمِنۢ بَعْدِ صَلَوٰةِ ٱلْعِشَآءِ ثَلَٰثُ عَوْرَٰتٍ لَّكُمْ لَيْسَ

عَلَيْكُمْ وَلَا عَلَيْهِمْ جُنَاحٌۢ بَعْدَهُنَّ طَوَّٰفُونَ عَلَيْكُم بَعْضُكُمْ عَلَىٰ

بَعْضٍ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

(24:58) … Before the Dawn prayer, when you put away your clothes in the Midday [time frame], and after the Nightfall prayer…

12.4. Salât al wustâ (The middle prayer, starting at noon):

حَفِظُوا عَلَى الصَّلَوَتِ وَالصَّلَوةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَنِتِينَ

(2:238) Preserve strictly the ritual prayers (salawât), as well as the middle prayer, and stand [during the salât] before God with humility.

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

(30:18) All praise is due to Him in the heavens and the earth, at mid-afternoon, as well as when you reach midday (when the sun starts declining from its zenith)…