to rest, either after Witr or after the two rak‘ahs of Fajr. Whenever sleep or illness prevented him from praying at night, he would offer twelve rak‘ahs during the day in place of his night prayer. He would not make them up before the Fajr prayer, because there was not enough time: these prayers were lengthy, and he would offer Fajr while it was still dark. An authentic hadith states:

“Whoever sleeps through his regular portion of recitation, then recites it between the Fajr and Zuhr prayers, will have it recorded for him as though he had recited it at night.”

Clearly, if he could recite some of it before the Fajr prayer, that would be better still. Nevertheless, if he recites it before noon, it is recorded for him as though he had recited it at night, because this period is regarded as an extension of the preceding night. Thus, before noon one says, “We did it this past night,” whereas after noon one says, “We did it last night.” This is the forenoon period, which serves as a substitute for the night vigil. Hence:

“When the Prophet, may Allah bless him and grant him peace, slept through his night prayer, he would make it up in the forenoon, offering twelve rak‘ahs.”

This interpretation has also been reported from ‘Umar and other Companions concerning Allah’s words:

“And He is the One Who made the night and the day succeed one another, for whoever wishes to be mindful or grateful.”

Thus, after dawn, the only prayers he prescribed for the Muslims were the regular sunnah prayer and the obligatory Fajr prayer. Other prayers were not prescribed as sunnah, nor were they prohibited, provided they were not treated as an established sunnah. As stated in the authentic hadith:

“Between every two calls to prayer there is a prayer; between every two calls to prayer there is a prayer.” Then, the third time, he added, “For whoever wishes,” lest people treat it as an established sunnah.