3 – The “hour” in question is simply a span of time that may be long or short. The particular hour of Friday, however, is brief and light.

4 – Allah has concealed the exact moment of this hour; no one knows whether it lies at the beginning of the day, its end, or its middle. In that concealment is perfect wisdom and mercy: had its precise time been disclosed, Muslims would have confined their worship and supplication to that single moment. By hiding it, He prompts them to seek it throughout the whole of Friday in hopes of catching it, thereby increasing their righteous deeds. Its concealment is akin to that of Laylat al-Qadr (the Night of Decree), the Greatest Divine Name, and other favored matters.

5 – The two periods most likely to be this hour of answered prayer are:
• First: from the moment the preacher ascends the pulpit until the congregational prayer is finished, as stated in the report of Abu Burdah. This time is distinguished by the gathering of the worshippers, and collective devotion has a clear impact on the acceptance of supplication. Moreover, it is the very occasion for which Friday was ordained and to which Allah summoned the believers.
• Second: the interval between the ʿAsr prayer and sunset, as related in the reports of ʿAbd Allah ibn Salam and Jabir.

6 – These two periods are the most hopeful times for attaining that noble hour. The stretch from the preacher’s ascent of the pulpit until the end of the prayer is the fruit and essence of the day, honored because of this great act of worship and blessed remembrance. The time after ʿAsr, on the other hand, is the close of the day’s deeds; rewards are customarily distributed at a task’s conclusion. The Prophet ﷺ said, “Pay the worker his wages before his sweat dries.” (Ibn Majah 2443)

7 – It is recommended to free oneself for this blessed hour, striving throughout Friday in hopes of coinciding with it, and to regard every hour that passes on that day as potentially the hour of acceptance.