the sun to be brought back. If he was not negligent, as in the case of someone who slept or forgot, he incurs no blame for praying after sunset.

Moreover, the prescribed time for prayer ends as soon as the sun sets. Whoever prays thereafter is therefore not praying within the legally prescribed time, even if the sun returns.

Allah Most High says:

“And glorify your Lord with praise before sunrise and before sunset.”
[Surah Tā Hā: 130]

This refers to the familiar sunset. The servant must therefore pray before that sunset, even if the sun rises again and then sets. The rulings connected with sunset take effect at that sunset: a fasting person breaks his fast, and even if the sun subsequently returns, his fast is not invalidated. Yet this situation does not happen to anyone, nor has it ever happened to anyone. To posit it is therefore to posit something that has no existence. This is why no discussion of such a ruling is found in the writings of scholars who elaborate subsidiary rulings.

Furthermore, the Prophet—may Allah bless him and grant him peace—missed the afternoon prayer on the day of the Battle of the Trench. He and many of his Companions offered it as a make-up prayer, and he did not ask Allah to bring the sun back.

It is reported in the authentic collection that, afterward, when the Prophet—may Allah bless him and grant him peace—sent his Companions to Banū Qurayzah, he told them:

“None of you is to pray the afternoon prayer except at Banū Qurayzah.”

When the time for prayer came while they were on the road, some said, “He did not intend for us to miss the prayer,” and they prayed on the road. Another group said, “We shall pray only at Banū Qurayzah.” He rebuked neither group (1).

Thus, those who were with the Prophet—may Allah bless him and grant him peace—offered the afternoon prayer after