Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) as he quoted: "... and establish the prayer ...". In it is mentioned the amount of the prayer and the time of its obligation.

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said, in what he quoted from 'Umar ibn al-Khattab (may Allah be pleased with him) regarding the story of Jibril coming to the Messenger of Allah (peace and blessings be upon him) to ask him about Islam, faith, and excellence in worship. We have previously mentioned that the Prophet (peace and blessings be upon him) said to him: . We have already discussed the meaning of these two words, and that their meaning is immense. If a person were to follow up on what is obligatory in speaking about them, he would spend a great deal of time, but we have referred in the past to what we hope will be a source of blessing.
As for the second pillar: it is establishing the prayer. The prayer is called "salah" because it is a connection between the servant and Allah. When a person stands to pray, he is conversing with his Lord, conversing with Him, taking and giving, as established in the authentic hadith from Abu Hurayrah (may Allah be pleased with him) that Allah (Glorified and Exalted is He) said, narrated by Abu Hurayrah from the Prophet (peace and blessings be upon him): أن الله تعالى قال : قَسمت الصلاة بيني وبين عبدي نصفين ، فإذا قال : الحمد لله رب العالمين قال : حمدني عبدي ، فإذا قال : الرحمن الرحيم قال : أثنى علي عبدي ، فإذا قال : مالك يوم الدين قال : مجدني عبدي ، فإذا قال : إياك نعبد وإياك نستعين قال : هذا بيني وبين عبدي نصفين ، فإذا قال : اهدنا الصراط المستقيم إلى آخره ، قال الله : هذا لعبدي ولعبدي ما سأل That Allah the Exalted said: I have divided the prayer between Me and My servant in two halves. When he says: "All praise is due to Allah, Lord of the worlds," He says: My servant praised Me. When he says: "The Most Merciful, the Bestower of Mercy," He says: My servant extolled Me. When he says: "Master of the Day of Judgment," He says: My servant glorified Me. When he says: "You alone we worship and You alone we ask for help," He says: This is between Me and My servant in two halves. When he says: "Guide us to the straight path" to the end, Allah says: This is for My servant, and for My servant is what he asked for. So reflect on the taking and giving, the conversation and intimacy between the person and his Lord. And yet, many of us in this intimacy are distracted with our hearts; you find them wandering to the right and left, even though they are conversing with the One who knows what is in the breasts (Mighty and Majestic). This is due to our ignorance and heedlessness. So it is obligatory upon us, and we ask Allah to help us with it, that our hearts be present during the prayer, so that our religious obligation is fulfilled and so that we benefit from it, because the benefits attached to the prayer are only for a complete prayer. For this reason, all of us recite the words of Allah (Mighty and Majestic): . And yet, a person comes and prays but does not find in his heart any condemnation of what is wrong or recognition of what is right, beyond what was there when he entered the prayer. That is, the heart does not move, and he does not benefit. Why? Because the prayer is incomplete. This prayer is the greatest pillar of Islam after the two testimonies. Allah (Mighty and Majestic) made it obligatory upon His Prophet Muhammad (peace and blessings be upon him) directly from Allah to the Messenger of Allah, without any intermediary. He made it obligatory upon him in the highest place reached by any human being, and He made it obligatory upon him in the most noble night that was for the Messenger of Allah (peace and blessings be upon him), which is the Night of the Ascension. He made it obligatory upon him as fifty prayers in the day and night. These are four matters:
First: It was not made obligatory in the same way as zakah, fasting, and Hajj; rather, it was directly from Allah to the Messenger (peace and blessings be upon him).
Second: In terms of place, it was in the highest place reached by any human being. That is, it was not made obligatory upon the Prophet (peace and blessings be upon him) while he was on the earth. No, he was in the sky, above the seven heavens.
In terms of time, it was in the most noble night that was for the Messenger of Allah (peace and blessings be upon him), which is the Night of the Ascension. It was not made obligatory at any other time, but in this noble time for the Messenger of Allah (peace and blessings be upon him).
In terms of quantity, one prayer was not made obligatory, but fifty prayers. This indicates Allah's love for it and that He loves for His servant to be constantly occupied with it. But Allah the Exalted made a cause for everything. When the Messenger (peace and blessings be upon him) descended, submitting to the command of Allah and content with the obligation of Allah, and he passed by Musa, Musa asked him: . And he kept going back and forth between Musa and Allah (Mighty and Majestic) until Allah made it five. But He (Glorified and Exalted is He), by His grace and generosity, and to Him belongs all praise and merit, said: . This is not in the category of "a good deed is rewarded ten times over," no, it is in the category of "one action suffices for fifty actions." That is, these five prayers are for fifty prayers, as if we had prayed fifty prayers. Each prayer is a good deed rewarded ten times over, because if this were in the category of multiplying good deeds, there would be no difference between the prayers and other things. But this is specific: pray five as if you had prayed fifty. He said: . And this indicates the greatness of this prayer. For this reason, Allah (Glorified and Exalted is He) made it obligatory upon His servants five times in the day and night. Five times are necessary; it is necessary to be with Allah (Mighty and Majestic), conversing with Him five times in the day and night. If a person had an audience with a king five times a day, he would count that among his merits and would be happy with it, saying: "Every day I sit with the king five times." You are conversing with the King of Kings (Mighty and Majestic) at least five times in the day and night. So why do you not rejoice in this? Thank Allah (Mighty and Majestic) for this blessing, and establish the prayer. And the saying of the Prophet (peace and blessings be upon him): means that you bring it upright and complete with its conditions, pillars, and obligations. One of its most important conditions is the time, by the saying of Allah the Exalted: . If the prayers are five, how many are their times? Five or three. Five for those without excuses, and three for those with excuses who are permitted to combine them. So Zuhr and 'Asr have one time if combining is permitted, and Maghrib and 'Isha' have one time if combining is permitted. These are two times, and Fajr is one time. For this reason, Allah (Mighty and Majestic) distinguished them in His Book, saying: . Then He said: . And He did not say "from the decline of the sun to the rising of the sun." He said: . And when does the twilight of the night occur? It occurs at its midpoint, because the darkest part of the night is the middle of the night, because the middle of the night is when the sun is farthest from the point where this midpoint is. For this reason, the stronger opinion is that the times are five as follows: Fajr from the rising of the second dawn, which is the white light stretching across the horizon, until the sun rises.