—hence that apparent stillness is called qāʾim al-ẓahīrah (the midday standstill).

• ḥattā tazūl: “until it declines,” i.e., until the sun slants away from the center of the sky toward the west.
• taḍayyuf al-shams lil-ghurūb: with an open tāʾ and ḍād and a doubled yāʾ; it means that the sun tilts toward setting.

Points extracted from the ḥadīth:
1 – The ḥadīth negates the validity of any prayer after the dawn prayer, for the period of prohibition has begun and no prayer is valid during it.
2 – Likewise, it negates the validity of prayer after the afternoon prayer, for that too is a time of prohibition in which prayer is not valid.
3 – Muslim’s wording, “No prayer after the dawn prayer,” removes the ambiguity found in the narration, “No prayer after daybreak,” which might otherwise be understood as referring either to the actual break of dawn or to the performance of the prayer itself.
4 – Negation in these two times is stronger than a mere prohibition, for negation denies that the act can take place in any valid sense, whereas prohibition alone does not convey this meaning.
5 – The three hours during which one is forbidden to pray or to bury the dead are:
(a) From sunrise until the sun has risen a spear’s length and its redness has disappeared;
(b) From the end of its rise until it passes the zenith;
(c) From its decline toward setting until it completely sets.

Expanded list of the prohibited times:
1 – From the dawn prayer until sunrise.
2 – From sunrise until the sun has risen the height of a spear.
3 – While the sun is at its zenith, until it begins to decline.
4 – From after the afternoon prayer until the sun turns yellow.