Prayer (salat) is one of the central acts of worship in Islam, occupying a pivotal place in the daily life of Muslims. However, the times of prayer, their obligatory nature, and the question of making up missed prayers (qada) remain among the most debated topics in the Islamic world.
- Prayer Times in the Quran: How Many Times Are Obligatory? Surah Hud, Verse 114 One of the most foundational verses regarding prayer times is Hud 11:114: "And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with evil deeds. This is a reminder for those who remember." This verse commands prayer at the two ends of the day and near the night. In Quranic Arabic, "night" encompasses the period from sunset to sunrise. The two ends of the day correspond to the times of the morning and evening prayers. The conjunction "and" in the verse indicates that these times form a complementary whole. Surah Al-Isra, Verse 78 "Establish prayer from the declining of the sun until the darkness of the night, and the Quran of dawn — indeed, the recitation of dawn is ever witnessed." This verse clearly expresses the time of the evening prayer, pointing to the period stretching from the sun's westward decline to the darkening of the night. Surah An-Nur, Verse 58 "O you who have believed, let those whom your right hands possess and those who have not yet reached puberty among you ask permission of you at three times: before the morning prayer, at midday when you put aside your clothing, and after the evening prayer..." This verse is directly related to prayer times. It refers to three distinct periods: before the morning prayer, during the midday rest, and after the evening prayer. While the context concerns privacy and intimate moments, the references to prayer times within it demonstrate that these times played a defining role in social life. When the Quranic verses on prayer times are examined, it is evident that the morning and evening prayers are explicitly mentioned.
- Surah Al-Baqarah, Verse 238 and the Concept of "Salat al-Wusta" Baqarah 2:238 is one of the fundamental reference points regarding prayer: "Maintain with care the prayers and [in particular] the best prayer, and stand before Allah in devout obedience." In the Quranic context, the word wusta carries meanings such as "the most superior," "the most virtuous," and "the most valued." Notably, in Baqarah 2:143, Muslims are described as ummat-an wasatan — a phrase best understood not as "a middle community" but as "the most excellent, distinguished community." Therefore, translating salat al-wusta as "the middle prayer" is linguistically less accurate than rendering it as "the most virtuous prayer." In this context, some early scholars — most notably Abu al-Hasan — argued that salat al-wusta refers to the Friday prayer (Jumu'ah). According to this interpretation, the Friday prayer is not merely one of the daily prayers but a special act of worship with its own distinct importance, a social function, and a unique spiritual weight.
- The Historical and Conceptual Foundations of Friday Prayer The Etymology of "Jumu'ah" The word Jumu'ah (Friday) derives from the Arabic root J-M-A, meaning "to gather" or "to come together." It is pronounced Cumua in Kurdish, and similar derivatives exist in various Arabic dialects. In the pre-Islamic period, Arabs referred to this day as Yawm al-'Aruba ("the Day of Aruba"). It was later renamed Yawm al-Jumu'ah — "the Day of Gathering." The Days of the Week Before Islam In pre-Islamic Arab society, the days of the week were named as follows: | Day | Pre-Islamic Name | |-----|-----------------| | Sunday | Awwal | | Monday | Ahwan | | Tuesday | Jubar | | Wednesday | Dubar | | Thursday | Munis | | Friday | Aruba | | Saturday | Siyar | Historical sources are inconclusive as to whether this naming was changed by Ka'b ibn Lu'ayy of the Quraysh tribe or by another figure. However, it is understood that the change was connected to the markets established in Medina, and that setting the gathering day to coincide with market day was intended to increase participation. The First Friday Prayer: A Historical Perspective The first Friday prayer was performed by the Muslims of Medina before the Prophet Muhammad migrated there. According to a narration by Ibn Sirin, the Muslims of Medina, observing that Jews gathered on Saturday and Christians on Sunday, decided to designate their own day of assembly. A group of twelve people, led by As'ad ibn Zurara, performed the first Friday prayer and named the day "Jumu'ah." Before his migration to Medina, the Prophet Muhammad had sent Mus'ab ibn Umayr to teach Islam to the Medinans. Mus'ab gathered the Medinan Muslims and led the first formal Friday prayer, a practice that continued until the Prophet's arrival in Medina. Must Friday Prayer Be Fixed to a Specific Day? When historical data is examined, it becomes clear that fixing the Friday prayer to a specific day was entirely based on social and practical considerations. The early Muslims of Medina found the sixth day of the week — when the market was held — convenient for gathering, and this preference gradually became a tradition. However, this choice was not an immutable rule explicitly commanded by God, but rather a functional practice shaped by the needs of the community. On this basis, it can be argued that contemporary Muslims performing this congregational prayer on a different day that suits their own circumstances and social reality is not contrary to the spirit of Islam. For the primary purpose of the Friday prayer is to strengthen social solidarity, to remember Allah together, and to keep the sense of community alive. Friday Prayer in the Quran Surah Al-Jumu'ah, verse 9, is the clearest Quranic reference to the importance of this act of worship: "O you who have believed, when the call to prayer is made on the day of congregation, then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew." This verse emphasizes that the Friday prayer is both an individual and a communal act of worship, and clearly states that worldly preoccupations must not take precedence over it. Furthermore, it is understood from the wording that this call is directed not only at men but at all believers — which implies that Friday prayer is obligatory for women as well.
- The Question of Making Up Missed Prayers: What Does the Quran Say? Prayer as a Time-Bound Act of Worship The Quran clearly establishes that prayer must be performed at specific times. Surah An-Nisa, verse 103 states: "Indeed, prayer has been decreed upon the believers a decree of specified times." Prayer is thus prescribed for believers at defined times. Surah Al-Ma'arij, verse 23 also praises those believers who are constant in their prayers. These verses make plain that prayer is a time-bound act of worship and that adhering to its appointed times is obligatory. The Quran further provides that prayer cannot be abandoned even in difficult circumstances. In Nisa 4:101–102, it is stated that even in conditions as extreme as warfare, prayer may be shortened but not abandoned — a clear testament to prayer's indispensable place in a Muslim's life. The Absence of Qada in the Quran There is no explicit ruling in the Quran regarding making up missed prayers. The concept of qada (compensatory prayer) does not appear directly in the Quranic text. Among acts of worship, fasting is the one whose make-up (qada) is explicitly mandated: Baqarah 2:184–185 commands that fasts missed due to illness or travel must be made up later. No such provision exists for prayer in the Quran. Considering this difference: Allah explicitly commanded the make-up of fasting in the Quran but did not do so for prayer. This distinction appears deliberate and suggests that performing prayer within its appointed time is the fundamental requirement. Hadith Narrations and the Quran-Centered Approach Certain hadith narrations contain statements suggesting that prayers whose time has passed should be made up. However, for a religious ruling to be valid, it must be clearly present in the Quran, which is a self-sufficient source on its own. Several verses support this position:
- Surah Az-Zukhruf, verse 44 emphasizes that people are responsible solely for what is in the Quran.
- Surah Al-An'am, verses 114–115 state that Allah's Book is complete and an all-encompassing guide.
- Surah Al-Qiyamah, verse 19 states that Allah Himself has explained the Quran. The Ruling on Missing Prayer Abandoning prayer without a valid excuse is contrary to the general spirit of the Quran and creates a moral responsibility for the believer. However, there is no explicit Quranic ruling that making up a missed prayer after its time has passed is obligatory. A Quran-centered reading suggests that prayer carries its obligatory character only when performed within its designated time. Conclusion Several key conclusions can be drawn: Regarding prayer times, the Quran explicitly mentions the morning and evening prayers, while containing indirect allusions to other times. A Quran-centered approach regards these two times as the core obligatory prayers, while treating the other times as an extension of Allah's mercy and latitude granted to believers. Friday prayer is a communal act of worship to which the Quran assigns special importance. The concept of salat al-wusta may be interpreted as a designation expressing that this prayer is more virtuous than the others. That the Friday prayer must be fixed specifically to Friday is a historical social convention rather than a religious obligation. On the question of making up missed prayers, there is no explicit Quranic ruling. The primary responsibility of believers is to perform their prayers on time and with care. Allah asks of us only compliance with the rulings set forth in the Quran; adding obligations to the religion that are not present in His Book is contrary to the spirit of the Quran.
