The short answer
How to pray Maghrib: perform the three rak'ahs that al-Shafi'i's Kitab al-Umm counts for it. All four schools' works cited below give the recitation aloud in the first two rak'ahs. Sahih Muslim 612a says its time lasts until the twilight (al-shafaq) falls; the named works differ on which twilight is meant.
How do you pray Maghrib, step by step?
The stages follow the report in which the Prophet Muhammad, peace be upon him, taught a man how to pray (Sahih al-Bukhari 793, sahih by inclusion in Sahih al-Bukhari). That report gives the stages, not the number of rak'ahs, so the count has its own section below. Before you begin, see how to perform wudu and the Qibla finder. For the whole prayer, see how to pray Salah. Each rak'ah (also spelt rakat) is one unit of standing, bowing and prostrating twice.
- Say the opening takbir, Allahu akbar. 1
- In the standing, recite Al-Fatihah. The Prophet's words are that there is no prayer without reciting the Opening of the Book (Sahih al-Bukhari 756, sahih by inclusion in Sahih al-Bukhari). 2
- Recitation in the first two rak'ahs is aloud in all four schools' works cited here. Al-Marghinani's al-Hidayah (Hanafi) says so for the imam 8. Ibn Abi Zayd al-Qayrawani's al-Risalah (Maliki) says so for Maghrib, with Al-Fatihah and one of the short surahs in each of the two 9. Al-Shafi'i's Kitab al-Umm counts Maghrib as aloud in two rak'ahs and quiet in the third 10. Ibn Qudamah's al-Mughni (Hanbali) explains al-Khiraqi's text giving the first two rak'ahs of Maghrib aloud, and says there is no disagreement that this is recommended 11. A person praying alone may choose, according to al-Hidayah, and on the apparent view of Ahmad, according to al-Mughni, which also says the aloud recitation is for the imam and not for the follower.
- Bow, rise, prostrate, sit calmly between the two prostrations, and prostrate again. That completes the first rak'ah. 1
- Sit after the second rak'ah and recite the tashahhud. 'Aisha, may Allah be pleased with her, describes the Prophet reciting the tahiyyah (the tashahhud) at the end of every two rak'ahs (Sahih Muslim 498, sahih by inclusion in Sahih Muslim). 3 The words are in the tashahhud lesson.
- In the third rak'ah, al-Shafi'i's Kitab al-Umm counts the recitation as quiet 10, al-Hidayah says the imam recites silently in the last rak'ahs 8, and al-Mughni says the third and fourth rak'ahs of a prayer recited aloud are not recited aloud 11. Al-Risalah gives Al-Fatihah alone in the third rak'ah, and does not say there whether it is aloud or quiet. 9
- Bow, rise and prostrate twice to complete the third rak'ah. 1
- Sit for the final tashahhud, then give the salam to the right and then to the left. Sa'd, may Allah be pleased with him, describes the Prophet giving the salam to his right and to his left (Sahih Muslim 582, sahih by inclusion in Sahih Muslim). 4 For the closing words, see Durood Ibrahim.
1AuthenticSahih al-Bukhari 793
2AuthenticSahih al-Bukhari 756
3AuthenticSahih Muslim 498
4AuthenticSahih Muslim 582
Which recitation goes with Maghrib?
Learn Al-Fatihah with its meaning in the Al-Fatihah lesson.
Al-Fatihah 1:1 to 7
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ مَـٰلِكِ يَوْمِ ٱلدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ
In the name of Allah, the Beneficent, the Merciful. Praise be to Allah, Lord of the Worlds, The Beneficent, the Merciful. Master of the Day of Judgement, You (alone) we worship; You (alone) we ask for help. Show us the straight path, The path of those whom You have favoured; Not the (path) of those who earn Your anger nor of those who go astray.
Al-Risalah gives one of the short surahs after Al-Fatihah in each of the first two rak'ahs 9, and al-Khiraqi's text in al-Mughni (1/408) gives surahs from the last part of the mufassal, the final section of the Quran 11. Neither passage names a particular surah, so none is given here. The imam's aloud and quiet recitation is set out in the steps above.
How many rak'ahs are in Maghrib, and what do the schools add?
Maghrib has three obligatory rak'ahs, as al-Shafi'i's Kitab al-Umm counts them 10. The voluntary rak'ahs around it are a separate question, and the schools' named works differ. Each school's position below is as its own work states it.
| School | Before Maghrib | After Maghrib |
|---|---|---|
| Hanafi | Not in the sunnah list (a practice the Prophet kept regularly) of al-Marghinani's al-Hidayah (1/67). 12 Within the school the question is argued: Ibn Nujaym's al-Bahr al-Ra'iq (1/266) explains the text as preventing voluntary prayer before Maghrib, yet says the order in Sahih al-Bukhari to pray two rak'ahs before it is an order of recommendation, which he says is what should be believed in this question, and that two rak'ahs do not exceed the small delay the school's texts excuse. 13 | Two in the sunnah list (al-Hidayah 1/67). Al-Shurunbulali's Maraqi al-Falah (p. 146) also gives six recommended rak'ahs after Maghrib. 1214 |
| Maliki | Disliked. Al-Dasuqi's hashiyah (commentary) on al-Dardir's al-Sharh al-Kabir (1/180) gives the dislike of voluntary prayer before Maghrib as the reason it is prayed before Zuhr and 'Asr but not before Maghrib, and al-Dardir (1/187) says voluntary prayer is disliked after the obligatory 'Asr until Maghrib is prayed, so that a person entering the mosque before its iqamah (the call said just before the prayer starts) sits. 15 It is not named in al-Dardir's list of voluntary prayers (1/312 to 1/313). 16 | Emphasised (ta'akkada) after Maghrib (al-Sharh al-Kabir 1/312), with six after Maghrib named as the more complete of what is reported (1/313). 16 Ibn Abi Zayd's al-Risalah (p. 33) says it is recommended to pray two rak'ahs after Maghrib and that more is better, with six described as good and voluntary prayer between Maghrib and Isha encouraged, so two is the least it names, not the only count. 17 |
| Shafi'i | Two rak'ahs recommended on the sounder of two views, prayed after Maghrib begins and before the iqamah begins (al-Majmu' 4/8 and 4/9). 18 | Two in al-Nawawi's list of regular sunnah prayers (Minhaj al-Talibin p. 36). 19 |
| Hanbali | Two permitted on the sounder of two reports, in al-Buhuti's Kashshaf al-Qina' (3/51), which also gives the text of al-Iqna' as saying it is sunnah for whoever wishes. 20 They are not in the regular sunnah list of Ibn Qudamah's al-Mughni (2/93). 21 | Two in the regular sunnah list (al-Mughni 2/93). 21 |
Ibn 'Umar, may Allah be pleased with him, reports in Sahih al-Bukhari 1180, sahih by inclusion in Sahih al-Bukhari, that he memorised ten voluntary rak'ahs from the Prophet, including two after Maghrib in his house. The report says nothing about rak'ahs before Maghrib. 5
5AuthenticSahih al-Bukhari 1180
Al-Nawawi, in al-Majmu', calls praying two rak'ahs before Maghrib recommended on the sounder of two views, and gives the report of 'Abdullah ibn Mughaffal, may Allah be pleased with him, as its basis (the chain Nawawi gives was not checked). 18 He says the prayer falls after Maghrib begins and before the iqamah (the call said just before the prayer starts), and that once the iqamah has begun, starting any other prayer is disliked. He also reports that Ibn 'Umar said he did not see anyone pray two rak'ahs before Maghrib, and answers that report: the reports of those who did see it are preferred. 18
Does a report explain why Maghrib is three rak'ahs?
'Aisha, may Allah be pleased with her, reports in Sahih al-Bukhari 350, sahih by inclusion in Sahih al-Bukhari, that the prayer was first made two rak'ahs, that the prayer while travelling stayed at two, and that the prayer of residents was increased. 6 The report does not mention Maghrib, so it does not explain why Maghrib has three rak'ahs.
6AuthenticSahih al-Bukhari 350
Ibn Qudamah's al-Mughni (2/197) says Maghrib and Fajr are not shortened while travelling, and quotes Ibn al-Mundhir's report of agreement on this. He gives the reason that Maghrib is the witr (an odd-numbered prayer) of the day: shortening it by a rak'ah would leave no witr. 22 The Mughni passage gives that reason. For joining Maghrib and Isha while travelling, see combining prayers while travelling.
When does Maghrib start and end?
Maghrib starts when the sun has set. Al-Nawawi, in al-Majmu' (3/29), calls the start agreed, and takes the test as the disc of the sun fully set. 23 Ibn Qudamah, in al-Mughni (1/276), says the entry at sunset is the agreement of the scholars. 24 Al-Marghinani's al-Hidayah (Hanafi, 1/40) gives the start as the setting of the sun 25, Ibn Abi Zayd's al-Risalah (Maliki, p. 24) likewise 26, and al-'Ulaymi's tafsir Fath al-Rahman (5/277), commenting on Quran 30:17 to 30:18, gives the start as the setting of the sun, by agreement 27.
Sahih Muslim 612a, sahih by inclusion in Sahih Muslim, reports that the time of Maghrib lasts until the twilight (al-shafaq) falls. 'Abdullah ibn 'Amr, may Allah be pleased with him, is the narrator. 7 The report gives no clock time, and it does not say whether the red or the white twilight is meant, so the schools' named works are set side by side below.
7AuthenticSahih Muslim 612a
| School | End of Maghrib |
|---|---|
| Hanafi, Abu Hanifah | The disappearance of the white twilight that comes after the red (al-Hidayah 1/40). 28 |
| Hanafi, Abu Yusuf and Muhammad al-Shaybani | The disappearance of the red twilight (al-Hidayah 1/40). The Hanafi manual Maraqi al-Falah (p. 72) gives the red as the position used for fatwa. 2829 |
| Maliki | Ibn Rushd gives one time only as the best-known report from Malik and al-Shafi'i, and another view, also reported from Malik and al-Shafi'i and held by Abu Hanifah, Ahmad, Abu Thawr and Dawud, in which the time runs until the twilight sets (Bidayat al-Mujtahid 1/103). 30 Ibn Abi Zayd's al-Risalah (p. 24) gives Maghrib one time only, from the setting of the sun, not to be delayed past. 26 |
| Shafi'i | Al-Nawawi prefers the old view: two times, the second lasting until the twilight disappears. The new view gives one time only, which ends when enough time has passed for purification, covering and five rak'ahs, two of them sunnah, and he says most of the school's authorities preferred it (al-Majmu' 3/30 to 3/32). 23 |
| Hanbali | The disappearance of al-shafaq. Ibn Qudamah says delaying Maghrib until then is not recommended (al-Mughni 1/276). In the Isha section he says al-shafaq is redness while travelling and whiteness at home (1/277). 24 |
The named works differ on which twilight is meant (the Hanafi texts split between red and white; the Shafi'i and Maliki passages cited name no colour), and on whether Maghrib has one time or two. Ilmwell does not choose between them. For the day's sunset in your town, check the prayer times tool.
If you are unsure
The schools' named works above differ on the end of Maghrib and on the voluntary rak'ahs around it. Praying behind an imam, praying while unwell and making up missed prayers are good questions for a teacher you trust. For your own situation, ask a scholar you trust.
One winter I was out shopping, lost track of time and realised Maghrib was nearly over. I prayed in the corner of a fitting room in a department store. It taught me to check the time before going out rather than during.
Try it: the reports
Three checks, each with its source.
1In Sahih al-Bukhari 1180, how many rak'ahs does Ibn 'Umar say he memorised after Maghrib, in his house?
Answer: Two. The report names two rak'ahs after Maghrib in his house, and says nothing about rak'ahs before it. Source 5
2What does Sahih Muslim 612a say the time of Maghrib lasts until?
Answer: Until the twilight has gone. The report says the time lasts until the twilight (al-shafaq) falls. It does not say whether the red or the white twilight is meant. Source 7
3Does Sahih al-Bukhari 350 explain why Maghrib has three rak'ahs?
Answer: No. It describes two rak'ahs at first and an increase for residents, and does not name Maghrib. The report is about the early two rak'ahs and the increase for residents. It does not name Maghrib. Source 6
Questions people ask
Does the imam recite aloud in Maghrib?
The Hanafi text al-Hidayah says the imam recites aloud in the first two rak'ahs and silently in the rest, and that a person praying alone may choose. The Maliki text al-Risalah gives the first two rak'ahs of Maghrib aloud. The Shafi'i text Kitab al-Umm counts Maghrib as aloud in two rak'ahs and quiet in the third. The Hanbali text al-Mughni gives the first two rak'ahs aloud, for the imam and not the follower, and on the apparent view of Ahmad a person praying alone may choose. For praying behind an imam in your own situation, ask a scholar you trust.
Is Maghrib shortened while travelling?
The Hanbali text al-Mughni (2/197) says Maghrib is not shortened while travelling, and gives the reason that Maghrib is the witr of the day, so shortening it by a rak'ah would leave no witr. For your own travel, ask a scholar you trust.
Sources
Every claim on this page comes from one of these. Gradings are reported with the scholar's name; we do not grade hadith ourselves.
- 1
The Prophet taught a man the stages of prayer: takbir, recitation, bowing, rising, prostration, sitting, prostration, and calm in each.
Sahih al-Bukhari 793 Book 10, Hadith 188
Authentic: in Sahih al-Bukhari
- 2
The Prophet said there is no prayer for the one who does not recite the Opening of the Book (Fatihat al-Kitab).
Sahih al-Bukhari 756 Book 10, Hadith 150
Authentic: in Sahih al-Bukhari
- 3
Aishah describes the Prophet reciting the tahiyyah at the end of every two rak'ahs and ending the prayer with the salam.
Sahih Muslim 498 Book 4, Hadith 272
Authentic: in Sahih Muslim
- 4
'Amir ibn Sa'd reported from his father, Sa'd, may Allah be pleased with him, that he used to see the Prophet give the salam to his right and to his left.
Sahih Muslim 582 Book 5, Hadith 153
Authentic: in Sahih Muslim
- 5
Ibn 'Umar memorised ten rak'ahs from the Prophet: two before and two after Zuhr, two after Maghrib in his house, two after Isha in his house, and two before Fajr.
Sahih al-Bukhari 1180 Book 19, Hadith 58
Authentic: in Sahih al-Bukhari
- 6
'Aisha, may Allah be pleased with her, mother of the believers, said that when Allah made the prayer obligatory it was two rak'ahs in residence and while travelling; the prayer while travelling stayed as it was and the prayer of the resident was increased.
Sahih al-Bukhari 350 Book 8, Hadith 2
Authentic: in Sahih al-Bukhari
- 7
The Prophet said the time of Maghrib lasts until the twilight has gone, and the time of Isha until the middle of the night.
Sahih Muslim 612a Book 5, Hadith 219
Authentic: in Sahih Muslim
- 8
Al-Marghinani (Hanafi), in al-Hidayah 1/54: the imam recites aloud in Fajr, in the first two rak'ahs of Maghrib and of Isha, and silently in the last rak'ahs; a person praying alone may choose between aloud and silent recitation, and aloud is the better choice so that his prayer matches the congregation's form.
al-Hidayah 1/54 (al-Marghinani), shamela.ws book 11820, page id 66
- 9
Ibn Abi Zayd al-Qayrawani (Maliki), in al-Risalah p. 33: in Maghrib the recitation is aloud in the first two rak'ahs, each with Al-Fatihah and one of the short surahs, and in the third rak'ah Al-Fatihah alone is recited.
al-Risalah p. 33 (Ibn Abi Zayd al-Qayrawani), shamela.ws book 11373, page id 37
- 10
Al-Shafi'i's Kitab al-Umm, Kitab al-Salah, 'Adad al-salawat al-khams: the general body of Muslims handed down the count of each prayer: Zuhr four rak'ahs with no aloud recitation, Asr four with no aloud recitation, Maghrib three (aloud in two, quiet in the third), Isha four (aloud in two, quiet in two) and Subh (Fajr) two, aloud in both.
Kitab al-Umm, Kitab al-Salah, chapter 'Adad al-salawat al-khams (al-Shafi'i), as on Wikisource
- 11
Ibn Qudamah (Hanbali), in al-Mughni 1/407 to 1/408, explaining al-Khiraqi's text: aloud in the first two rak'ahs of Maghrib, recommended without disagreement, for the imam and not the follower, with a person praying alone free to choose on the apparent view of Ahmad; surahs from the last part of the mufassal for Maghrib. At 1/386: the third and fourth rak'ahs of a prayer recited aloud are not recited aloud.
al-Mughni 1/386 and 1/407 to 1/408 (Ibn Qudamah), shamela.ws book 8463, page ids 384, 405 and 406
- 12
Al-Marghinani (Hanafi), in al-Hidayah 1/67: the sunnah list in the chapter on voluntary prayers includes two rak'ahs after Maghrib, and the list gives no rak'ahs before Maghrib.
al-Hidayah 1/67 (al-Marghinani), shamela.ws book 11820, page id 86
- 13
Ibn Nujaym (Hanafi), in al-Bahr al-Ra'iq 1/266: explaining the text that voluntary prayer is prevented before Maghrib, he says Ibn 'Umar's report that he saw no one pray the two rak'ahs implies no recommendation but does not prove dislike, that the two rak'ahs do not exceed the small delay the school's texts excuse, and that the order in Sahih al-Bukhari to pray two rak'ahs before Maghrib is an order of recommendation, which he says is what should be believed in this question.
al-Bahr al-Ra'iq 1/266 (Ibn Nujaym), shamela.ws book 12227, page id 265
- 14
Al-Shurunbulali (Hanafi), in Maraqi al-Falah p. 146: six recommended (mandub) rak'ahs after Maghrib, in the matn of the chapter on voluntary prayers.
Maraqi al-Falah, printed p. 146 (al-Shurunbulali), shamela.ws book 412, page id 170
- 15
Al-Dardir and al-Dasuqi (Maliki), in al-Sharh al-Kabir with the Hashiya: voluntary prayer is disliked after the obligatory 'Asr until Maghrib is prayed, and a person who enters the mosque before its iqamah sits; al-Dasuqi gives the dislike of voluntary prayer before Maghrib as the reason the early-time rak'ahs are prayed before Zuhr and 'Asr but not before Maghrib.
- 16
Al-Dardir (Maliki), in al-Sharh al-Kabir: voluntary prayer is recommended at any time it is allowed, and the recommendation is emphasised after Maghrib, before and after Zuhr and before 'Asr, with no fixed number on which the recommendation depends; Isha is not named in that list.
al-Sharh al-Kabir 1/312 to 1/313 (al-Dardir), shamela.ws book 21604, page ids 311 and 312
- 17
Ibn Abi Zayd al-Qayrawani (Maliki), in al-Risalah p. 33: after Maghrib it is recommended to pray two voluntary rak'ahs, more is better, six rak'ahs is good, and voluntary prayer between Maghrib and Isha is encouraged.
al-Risalah p. 33 (Ibn Abi Zayd al-Qayrawani), shamela.ws book 11373, page id 37
- 18
Al-Nawawi (Shafi'i), in al-Majmu' 4/8 and 4/9: of two views in the Khurasani approach, the sounder is that two rak'ahs before Maghrib are recommended; they are prayed after Maghrib begins and before the iqamah, and once the iqamah has begun, any other prayer is disliked. He answers Ibn 'Umar's report that he did not see anyone pray two rak'ahs before Maghrib, following al-Bayhaqi and others: the report of those who did see it is preferred.
al-Majmu' 4/8 and 4/9 (al-Nawawi), shamela.ws book 2186, page ids 1665 and 1666
- 19
Al-Nawawi (Shafi'i), in Minhaj al-Talibin p. 36: the regular sunnah prayers with the obligatory ones include two rak'ahs after Maghrib; all are sunnah, and the difference is over which are emphasised.
Minhaj al-Talibin p. 36 (al-Nawawi), shamela.ws book 12096, page id 38
- 20
Al-Buhuti (Hanbali), in Kashshaf al-Qina' 3/51: the text of al-Iqna' says it is sunnah for whoever wishes to pray two rak'ahs after the Maghrib adhan and before the prayer, and al-Buhuti says the sounder of the two reports in the school is that they are permitted (ibaha), as stated earlier in the chapter on the adhan.
Kashshaf al-Qina' 3/51 (al-Buhuti), shamela.ws book 622, page id 1095
- 21
Ibn Qudamah (Hanbali), in al-Mughni 2/93: the regular sunnah prayers with the obligatory ones are ten rak'ahs, including two after Maghrib; he names none before Isha.
al-Mughni 2/92 to 2/93 (Ibn Qudamah), shamela.ws book 8463, page ids 540 and 541
- 22
Ibn Qudamah (Hanbali), in al-Mughni 2/197: Fajr and Maghrib are not shortened while travelling; quoting Ibn al-Mundhir, he reports agreement on this, and gives the reason that Maghrib is the witr of the day, so shortening it by one rak'ah would leave no witr.
al-Mughni 2/197 (Ibn Qudamah), shamela.ws book 8463, page id 645
- 23
Al-Nawawi (Shafi'i), in al-Majmu' 3/29 to 3/32: Maghrib starts when the sun has set, which he says is agreed, with the disc fully set as the test; he prefers the old (qadim) view, that Maghrib has two times, the second running until the twilight disappears, and says most of the school's authorities preferred the new (jadid) view instead; the new view gives one time only, which ends when enough time has passed for purification, covering and five rak'ahs, two of them sunnah.
al-Majmu' 3/29 to 3/32 (al-Nawawi), shamela.ws book 2186, page ids 1159 to 1162
- 24
Ibn Qudamah (Hanbali), in al-Mughni 1/276 to 1/277: Maghrib starts at sunset, which he says is the agreement of the scholars, and ends when al-shafaq disappears; he says it is not recommended to delay it until then, and he reports one-time views from Malik, al-Awza'i and al-Shafi'i; on the next page, in the Isha section, he says al-shafaq is redness while travelling and whiteness at home.
al-Mughni 1/276 and 1/277 (Ibn Qudamah), shamela.ws book 8463, page ids 274 and 275
- 25
Al-Marghinani (Hanafi), in al-Hidayah 1/40: the time of Maghrib starts when the sun has set, and ends while the twilight has not gone.
al-Hidayah 1/40 (al-Marghinani), shamela.ws book 11820, page id 46
- 26
Ibn Abi Zayd al-Qayrawani (Maliki), in al-Risalah p. 24: the time of Maghrib is the setting of the sun; once it is hidden the prayer is due and is not delayed, and it has one time only that is not delayed past.
al-Risalah p. 24 (Ibn Abi Zayd al-Qayrawani), shamela.ws book 11373, page id 26
- 27
Al-'Ulaymi (Hanbali), in Fath al-Rahman fi Tafsir al-Quran 5/277, in his comment on Quran 30:17 to 30:18: the time of Maghrib starts from the setting of the sun, by agreement; he then reports Malik's single narrow time, and, for the end, the red twilight for al-Shafi'i and Ahmad and the white that remains after the red for Abu Hanifah, against his two companions.
Fath al-Rahman fi Tafsir al-Quran 5/277 (al-'Ulaymi), shamela.ws book 14404, page ids 2526 and 2527
- 28
Al-Marghinani (Hanafi), in al-Hidayah: the twilight that ends Maghrib is, for Abu Hanifa, the white in the horizon after the red; for his two companions (Abu Yusuf and Muhammad) it is the red. The text also says the red view is reported from Abu Hanifa.
al-Hidayah 1/40 (al-Marghinani), shamela.ws book 11820, page id 46
- 29
Al-Shurunbulali (Hanafi), in Maraqi al-Falah p. 72: Maghrib lasts until the red twilight goes, on the position used for fatwa (a narration from Abu Hanifah, held by his two companions).
Maraqi al-Falah, printed p. 72 (al-Shurunbulali), shamela.ws book 412, page id 80
- 30
Ibn Rushd (Maliki), in Bidayat al-Mujtahid: the best-known report from Malik and from al-Shafi'i gives Maghrib one time only; another view, held by Abu Hanifah, Ahmad, Abu Thawr and Dawud, makes its time run from sunset until the twilight sets, and that view is also reported from Malik and al-Shafi'i.
Bidayat al-Mujtahid 1/103 (Ibn Rushd), shamela.ws book 21739, page id 95
Quran text: the Tanzil Project (CC BY 3.0), reproduced verbatim. English: adapted from Marmaduke Pickthall's translation (1930).
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