some Companions who did not perform the forenoon prayer. However, it is established in both Sahīh collections that Abū Hurayrah (may Allah be pleased with him) said:

“My beloved friend advised me to observe three things: fasting three days of every month, praying two rak‘ahs at forenoon, and praying Witr before going to sleep.”

A version narrated by Muslim states: “And two rak‘ahs at forenoon every day.”

In Sahīh Muslim, Abū Dharr reported that the Messenger of Allah (may Allah bless him and grant him peace) said:

“Every morning, charity is due for every joint of each of you. Every declaration of Allah’s glory is charity; every expression of praise to Allah is charity; every declaration that none has the right to be worshipped but Allah is charity; and every declaration of Allah’s greatness is charity. Enjoining what is right is charity, and forbidding what is wrong is charity. Two rak‘ahs offered at forenoon suffice for all of this.”

In Sahīh Muslim, Zayd ibn Arqam said:

“The Prophet (may Allah bless him and grant him peace) came out to the people of Qubā’ while they were performing the forenoon prayer. He said: ‘The prayer of those who repeatedly turn to Allah is when the forenoon heat scorches the feet of young camels.’”

These authentic hadiths and others like them show that prayer at forenoon is good and beloved. The question remains: is it better to observe it regularly, as indicated by the hadith of Abū Hurayrah, or is it better not to observe it regularly, following the example of the Prophet (may Allah bless him and grant him peace)? This is a matter over which they differed.

The more fitting view is that, for someone who regularly observes the night prayer, this suffices in place of regularly performing the forenoon prayer, as was the practice of the Prophet (may Allah bless him and grant him peace). For someone who sleeps through the night prayer, the forenoon prayer serves as a substitute for it.