Bukhari

Hadith Commentary:
Perhaps Lady Aisha (radi Allahu anha) was not aware of the incident which Lady Umm Hani (radi Allahu anha) narrated, that the Prophet (sallallahu alayhi wa sallam) performed the forenoon (duha) prayer on the day of the conquest of Makkah.
The meaning of the chapter, as derived from the hadith, is that performing the voluntary forenoon (duha) prayer was beloved to the Prophet (sallallahu alayhi wa sallam).
When it was beloved, it is as if the Prophet (sallallahu alayhi wa sallam) encouraged it, but then did not make it obligatory.
Because he himself did not perform it regularly.
Some have said that the Prophet (sallallahu alayhi wa sallam) never performed the forenoon (duha) prayer; the meaning of this is that he never performed it consistently, because from other narrations it is established that he did perform this prayer.

Hadith Commentary:
(1)
From this hadith, we learn about the general practice of the Messenger of Allah (sallallahu alayhi wa sallam): that his liking for a particular action serves as encouragement for that action.
This is the first part of the chapter heading. However, abandoning an action out of concern that, due to people’s continuous practice, it might become obligatory—this proves the second part of the chapter heading, namely, non-obligation. For an obligatory action cannot be abandoned due to any apprehension.
Imam Malik (rahimahullah) has further stated in Al-Muwatta’ that the Messenger of Allah (sallallahu alayhi wa sallam) preferred to grant ease to the people so that no action would become a burden upon them.
(Fath al-Bari: 18/3)
From this, it is also understood that if a good deed is likely to lead to some harm, then there is no harm in abandoning it.

(2)
Based on her knowledge, Aisha (radi Allahu anha) stated regarding the Duha prayer (forenoon prayer) that the Messenger of Allah (sallallahu alayhi wa sallam) did not use to perform it. However, the Messenger of Allah (sallallahu alayhi wa sallam) did perform the Duha prayer in the house of Umm Hani (radi Allahu anha) on the day of the conquest of Makkah. Furthermore, he also encouraged Abu Hurairah and Abu Dharr al-Ghifari (radi Allahu anhuma) to perform it.
We will discuss the details regarding the Duha prayer later.

Hadith Commentary:
Hazrat Aisha Siddiqa radi Allahu anha only negated her own witnessing (ru’yah) of it; otherwise, in many narrations, it is mentioned that the Prophet sallallahu alayhi wa sallam performed this prayer. The meaning of Hazrat Siddiqa radi Allahu anha herself performing it is that she must have heard about the virtues of this prayer from the Prophet sallallahu alayhi wa sallam. Thus, it is understood that performing this prayer is a means of reward and merit. From her statement that “I did not see the Prophet sallallahu alayhi wa sallam performing it,” the meaning of the chapter is derived, because if its performance were obligatory, she would have seen the Prophet sallallahu alayhi wa sallam performing it every day. Qastallani said that Hazrat Aisha radi Allahu anha not seeing it does not negate the existence of the Duha prayer. A group of Companions narrated it, such as Anas, Abu Hurairah, Abu Dharr, Abu Usamah, Uqbah bin Abd, Ibn Abi Awfa, Abu Sa’id, Zayd bin Arqam, Ibn Abbas, Jubayr bin Mut’im, Hudhayfah, Ibn Umar, Abu Musa, ‘Itban, Uqbah bin Amir, Ali, Mu’adh bin Anas, Abu Bakrah, and Abu Marrah and others radi Allahu anhum. The hadith of ‘Itban bin Malik has already appeared several times in this book, and Imam Ahmad has narrated it with the wording that the Prophet sallallahu alayhi wa sallam performed the supererogatory (nafl) Duha prayer in his house. All the people stood behind the Prophet sallallahu alayhi wa sallam and performed the prayer with him (Wahidi).

Hadith Commentary:
(1)
In Sahih Muslim, there is further clarification from Aisha (radi Allahu anha) that it was the habit of the Messenger of Allah (sallallahu alayhi wa sallam) that he would like a certain action but would not act upon it. The reason for this was that if people saw him doing it, they would also adopt it, and then it would become obligatory upon them. Due to this concern, despite being preferable, he would not act upon it. (Sahih Muslim, Salat al-Musafirin, Hadith: 1662(718))

It should be noted that the other name for the Duha prayer is the Ishraq prayer. Based on the time of performance, it has different names: if it is performed a little while after sunrise, it is called the Ishraq prayer, and if it is performed when the sun has risen well, it is called the Duha prayer. The noble hadith scholars have also referred to it as the minor Duha (Duhwa al-Sughra) and the major Duha (Duhwa al-Kubra). And if the heat of the sun becomes so intense that the feet begin to burn, but it is still performed before the zenith (zawal), then it is called Salat al-Awwabin.

Hafiz Ibn Qayyim (rahimahullah) has mentioned the differences regarding the Ishraq prayer and has pointed out the various schools of thought, the brief details of which are as follows:
➊ The Ishraq prayer is recommended (mustahabb), but there is a difference regarding its number of units (rak‘at).
➋ It should be observed due to a specific reason, for example: upon the conquest of a city, upon the death of an opponent, upon visiting someone, or upon returning from a journey.
➌ It is not legislated at all, as ‘Abdur Rahman ibn ‘Awf and ‘Abdullah ibn Mas‘ud (radi Allahu anhuma) did not use to perform it.
➍ One should not be constant in performing it, but rather sometimes perform it and sometimes leave it.
➎ Its performance should be emphasized in homes; expressing it in mosques and the like is not correct.
➏ It is not recommended, rather it is an innovation (bid‘ah).
(Zad al-Ma‘ad: 1/351)

(2)
Hafiz Ibn Hajar (rahimahullah) has also mentioned this detail. (Fath al-Bari: 3/72)

According to us, the first position is the strongest, and its minimum number is two rak‘at and the maximum is eight rak‘at.

There are various narrations from Aisha (radi Allahu anha) regarding the Ishraq prayer. Thus, Mu‘adhah ‘Adawiyyah says that she asked Aisha (radi Allahu anha) about the Ishraq prayer of the Messenger of Allah (sallallahu alayhi wa sallam), and she replied: Yes, he would perform four rak‘at, and as much more as Allah willed, he would add to it. (Sahih Muslim, Salat al-Musafirin, Hadith: 1883(719))

‘Abdullah ibn Shaqiq says that he asked Aisha (radi Allahu anha) about the Prophet (sallallahu alayhi wa sallam), whether he used to perform the Ishraq prayer, and she replied: When he would return from a journey, he would enter the house after performing the Ishraq prayer. (Sahih Muslim, Salat al-Musafirin, Hadith: 1660(717))

Umm Zar‘ah says that she saw Aisha (radi Allahu anha) performing the Ishraq prayer, and she used to say that she saw the Messenger of Allah (sallallahu alayhi wa sallam) perform four rak‘at of the Ishraq prayer. (Musnad Ahmad: 8/108)

The narrations also show that Aisha (radi Allahu anha) used to perform the Ishraq prayer with great care and used to say: Even if my parents were to come back to life, I would not leave the Ishraq prayer. (Al-Muwatta’ of Imam Malik, Bab Salat al-Duha: 1/52, 53)

(3)
Regarding the Ishraq prayer, there is a Hadith Qudsi in which Allah the Exalted says: “O son of Adam! Perform four rak‘at (of Ishraq) for Me at the beginning of the day, I will take care of your needs until the evening.” (Sunan Abi Dawud, al-Tatawwu‘, Hadith: 1289)

Imam Nawawi (rahimahullah), in his commentary on Sahih Muslim, has established the following heading in light of the ahadith regarding the Ishraq prayer: “The statement regarding the recommendation (istihbab) of the Ishraq prayer, its minimum being two rak‘at and its maximum being eight rak‘at, performing four or six rak‘at as a moderate amount, and the statement regarding the eagerness to observe it regularly.”

Since there are various narrations from Aisha (radi Allahu anha) regarding the Ishraq prayer, the way to reconcile them is that her negation refers to constancy, and she herself used to observe it regularly. She herself has also explained the reason, that the Prophet (sallallahu alayhi wa sallam) did not observe it regularly lest it become obligatory. (Fath al-Bari: 3/73)

And Allah knows best.

Hadith Commentary: Benefits and Issues:
Aisha (radi Allahu anha) has negated her own observation and vision (of the act), not categorically denied the performance of the Duha (forenoon) prayer. Therefore, the explanation for the Prophet’s (sallallahu alayhi wa sallam) not performing it is such that it negates its continuity, perpetuity, and performance in front of others. For this reason, one group, based on this narration of Aisha (radi Allahu anha) and some other narrations, has given preference to not performing the Duha prayer. Another group, based on the narrations of the Prophet (sallallahu alayhi wa sallam) performing it, has given preference to performing it. A third group has given preference to performing it occasionally. Hafiz Ibn Qayyim (rahimahullah) has given preference to performing it due to some specific reason, such as returning from a journey, attaining victory and success, visiting or meeting someone, or, at that time, entering the mosque as an act of gratitude, or if, due to some necessity, one could not perform the night prayer (tahajjud) on a particular night, then he may perform it.

Hadith Commentary: Benefits and Issues: There are various narrations from Aisha radi Allahu anha regarding the Duha (forenoon) prayer. It is understood that the Prophet sallallahu alayhi wa sallam did not observe the Duha prayer regularly and consistently; therefore, Aisha radi Allahu anha said: I never saw him (in the house) performing the Duha prayer. She mentioned the Prophet sallallahu alayhi wa sallam performing the Duha prayer after hearing it from others, and she acknowledged that he performed it upon returning from travel.

1293. Commentary:
The meaning of the statement of Aisha (radi Allahu anha) is that the Prophet (sallallahu alayhi wa sallam) did not perform these voluntary prayers (nawafil) regularly.

1292. Commentary:
It is established in an authentic hadith that the practice of the Messenger of Allah (sallallahu alayhi wa sallam) was that upon returning from a journey, he would first come to the mosque, perform two units (rak‘ahs) of prayer, meet with his companions, and then proceed to his home. [صحيح بخاري : 4418]

(1) Returning from a journey. The Messenger of Allah (sallallahu alayhi wa sallam) would generally enter Madinah Munawwarah during the daytime, and the very first place he would go was the mosque, where he would perform two rak‘ahs. Whether these are called the Duha prayer (with consideration to the time) or Tahiyyat al-Masjid (in accordance with the occasion) is up to the context.

(2) From the response of Aisha (radi Allahu anha), it is understood that the Prophet (sallallahu alayhi wa sallam) did not perform the Duha prayer, but this answer is according to her own knowledge. Those who actually saw him perform the Duha prayer have established its occurrence, so their statement will be given consideration. Moreover, the virtue of the Duha prayer is established by numerous hadiths in wording, so there is no doubt regarding the recommendation (istihbab) of the Duha prayer. (Sahih al-Bukhari, Kitab al-Tahajjud, Hadith: 1176, 1178; and Sahih Muslim, Salat al-Musafirin, Hadith: 720, 722) Not performing it does not negate its recommendation. For further details on this issue, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 21/23-26)

Hadith Authentication:
[وأخرجه البخاري 1128، ومسلم 718، من حديث مالك به نحو المعنيٰ]

Jurisprudential Explanation:
➊ In one narration, it is reported that Sayyidah Aisha radi Allahu anha was asked: Did the Prophet sallallahu alayhi wa sallam perform the Duha (forenoon) prayer? She replied: No, except that when he returned from a journey (he would perform it). See: [صحيح مسلم 717]
● In another narration, Sayyidah Aisha radi Allahu anha said: The Messenger of Allah sallallahu alayhi wa sallam used to perform four units (rak‘ahs) of the Duha prayer, or even more. [صحيح مسلم : 719]
◄ It is understood from this that, according to Sayyidah Aisha radi Allahu anha, the Messenger of Allah sallallahu alayhi wa sallam did perform the Duha prayer, but not regularly. See: [السنن الكبري للبيهقي 49/3]
➋ The Duha prayer is neither obligatory nor an emphasized Sunnah (sunnah mu’akkadah); rather, it is recommended (mustahabb) and virtuous.
➌ The Duha prayer consists of two, four, or eight units (rak‘ahs). See: [صحيح مسلم 719، 720، 721 وصحيح بخاري : 1176، وصحيح مسلم 336 بعدح 719] It is Sunnah to offer salutations (taslim) after every two units.
➍ The Prophet sallallahu alayhi wa sallam instructed Sayyiduna Abu Hurairah and Sayyiduna Abu Darda radi Allahu anhuma to perform the Duha prayer. [صحيح مسلم :722، 721]
➎ The time for the Duha prayer begins immediately after the sun has risen, and its most virtuous time is when the hooves of a young camel become hot from the sun. [صحيح مسلم : 748]
● It is also called Salat al-Awwabin (the prayer of those who frequently repent). This time lasts until approximately the first quarter of the day.
➏ The summary of a blessed statement of the Noble Prophet sallallahu alayhi wa sallam is that whoever leaves his house in a state of ablution (wudu) to perform the obligatory prayer (in the mosque), he receives the reward of Hajj, and whoever goes to perform the Duha prayer receives the reward of ‘Umrah. See: [سنن ابي داود 558، وسنده حسن، ومسند أحمد 268/5] And all praise is due to Allah.