Virtues and Issues of Salat al-Duha
The respect, value, and importance of prayer in Islam are unmatched by any other act of worship. Prayer is a great means of elevating ranks, forgiveness of sins, and drawing close to Allah Almighty.
(وَاسْجُدْ وَاقْتَرِب)
(And prostrate and draw near [to Allah])
Allah Almighty has made five daily prayers obligatory upon the Muslim Ummah, and He has promised forgiveness and Paradise for those who perform these prayers sincerely.
Besides the obligatory prayers, many rewards have been promised for performing voluntary (Nafl) prayers. The importance of Sunnah prayers among the Nafl prayers is well known. Additionally, Salat al-Duha, Qiyam al-Layl (Tahajjud prayer), Salat al-Wudu (Tahiyyat al-Wudu), Salat al-Masjid (Tahiyyat al-Masjid), Salat al-Istikhara, Salat al-Tasbih, and other Nafl prayers each hold their own significance.
In this article, some evidences related to Salat al-Duha are mentioned, and an attempt has been made to compile the hadiths related to this prayer in this article, so that the esteemed readers may be provided with information about this prayer.
We pray to Allah Almighty: O Allah! Grant all Muslims the ability to perform these nawafil (supererogatory prayers) regularly besides the obligatory prayers. (Ameen)
Literal meaning of Duha:
Imam Raghib Asfahani (may Allah have mercy on him) writes:
The original meaning of Duha:
It means the spreading of sunlight and the arrival of the day, and this time is also called ضحًیٰ. In the Holy Quran, it is mentioned:
(وَ الشَّمْسِ وَ ضُحٰىهَا ﴾
“By the sun and its brightness.”
(اِلَّا عَشِیَّةً اَوْ ضُحٰىهَا)
“One evening or its morning.”
(وَ الضُّحٰى وَ الَّیْلِ اِذَا سَجٰى )
“By the morning brightness and the night when it passes away.”
( وَ اَخْرَ جَ ضُحٰىهَا﴾
“And its brightness is extracted.”
(وَ اَنْ یُّحْشَرَ النَّاسُ ضُحًى)
“And that people gather on that day at the forenoon.”
Dhahiya Yadhha Shams means to come before the sunlight. In the Quran, it is mentioned:
(وَ اَنَّكَ لَا تَظْمَؤُا فِیْهَا وَ لَا تَضْحٰى )
“And that you will neither be thirsty therein nor suffer from the sun.”
Syed Abdul Daim Al-Jalali Sahib writes:
Duha:
The time of mid-morning, when the day has advanced and the sun has risen. Duha means the spreading of sunlight and the rising of the day; this time is also called Duha. Ibn Khalu writes linguistically:
“Duha is a masculine noun like Huda, and Duha is feminine; its diminutive form is ضُحَيَّةٌ. It is better that its diminutive form be without the ‘ha’ so that its diminutive ضحوۃ does not resemble the diminutive of Duha. Duha means the time when the day has risen.”
Salat al-Duha:
After the sun has risen and the time before its decline is called Duha, the prayer offered during this time is called “صلوۃ الضحیٰ“. Salat al-Ishraq and Salat al-Awwabin are also names for this prayer. One can pray two rak’ahs, four rak’ahs, or even eight rak’ahs.
Virtues of Salat al-Duha:
➊ Sayyiduna Abu Dharr (RA) says that the Prophet ﷺ said:
((يُصْبِحُ عَلَى كُلِّ سُلامَى مِنْ أَحَدِكُمْ صَدَقَةٌ، فَكُلُّ تَسْبِيحَةٍ صَدَقَةٌ، وَكُلُّ تَحْمِيدَةٍ صَدَقَةٌ وَكُلُّ تَهْلِيلَةٍ صَدَقَةٌ، وَكُلُّ تَكْبِيرَةٍ صَدَقَةٌ، وَأَمْرُ بِالْمَعْرُوفِ صَدَقَةٌ، وَنَهى عَنِ الْمُنْكَرِ صَدَقَةٌ ، وَيُجْزِئُ مِنْ ذَلِكَ رَكْعَتَان يَرْكَعُهُمَا مِنْ الضُّحى .))
“It is obligatory upon every one of you to give charity from every one of his joints. Saying any form of Tasbih (سبحان اللہ) is charity, saying any form of praise is charity, saying لا الہ الا اللہ once is charity, enjoining good is charity, forbidding evil is charity, and whoever prays two rak’ahs of Duha, it suffices for all his joints.”
This hadith is narrated with different wording, however, it mentions only two rak’ahs of prayer. See
➋ Sayyiduna Buraydah رضي الله عنه narrates, I heard the Messenger of Allah ﷺ say:
((فِي الْإِنْسَانِ ثَلْثُ مِائَةٍ وَسِتُّوْنَ مَفْصِلًا، فَعَلَيْهِ أَنْ يَتَصَدَّقَ عَنْ كُلَّ مَفْصِلٍ مِّنْهُ بِصَدَقَةٍ))
A person has three hundred and sixty joints, and for every joint, charity is obligatory upon him. The Companions said:
O Prophet of Allah! Who has that much strength?
He ﷺ said:
((النُّخَاعَةُ فِى الْمَسْجِدِ تَدْفِنُهَا ، وَالشَّيْءَ تُنَجِّيْهِ عَنِ الطَّرِيقِ، فَإِنْ لَّمْ تَجِدْ فَرَكْعَتَا الضُّحى تُجْزِئُكَ .))
“Removing phlegm from the mosque, removing something harmful from the path (is charity). So if you do not find anything, then two rak’ahs of Duha prayer are sufficient for you.”
➌ Sayyiduna Abu Darda or Sayyiduna Abu Dharr رضي الله عنه narrates, the Messenger of Allah ﷺ narrated from Allah the Exalted that Allah said:
((ابْنَ آدَمَ! ارْتَعْ لِى أَرْبَعَ رَكَعَاتٍ مِنْ أَوَّلِ النَّهَارِ أَكْفِكَ آخِرَهُ.))
“O son of Adam! Pray four rak’ahs for Me at the beginning of the day, and I will suffice you until the end of the day.”
This hadith is also narrated from Sayyiduna Uqbah bin Amir al-Juhani رضي الله عنه
, Abu Murrah al-Tai رضي الله عنه
, and Na’im bin Har رضي الله عنه
.
➍ Sayyiduna Abu Umamah رضي الله عنه reports that the Messenger of Allah ﷺ said:
((مَنْ خَرَجَ مِنْ بَيْتِهِ مُتَطَهِرًا إِلَى صَلَاةٍ مَكْتُوبَةٍ فَأَجْرُهُ كَأَجْرِ الْحَاجِ الْمُحْرِمِ ، ومن خَرَجَ إِلى تَسْبِيحَ الضُّحى لَا يُنْصِبُهُ إِلَّا إِيَّاهُ فَأَجْرُهُ كَأَجْرِ الْمُعْتَمِرِ وَصَلَاةٌ عَلى إِثْرِ صَلَاةٍ لَا لَغَوِّ بَيْنَهُمَا كِتَابٌ فِي عِلِينَ .))
“Whoever sets out from his house in a state of wudu for the obligatory prayer, his reward is like that of a pilgrim who has tied the ihram, and whoever sets out only for the Duha prayer, his reward is like that of one performing Umrah. And performing one prayer after another in such a way that no idle talk occurs between them, then his deeds are recorded among the ‘Alameen (the knowledgeable ones).”
➎ Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah ﷺ sent out a military expedition (for jihad). They returned with a very large amount of spoils of war and also returned very quickly from their campaign. Then a person said:
O Messenger of Allah! We have never seen any army that returned from jihad faster than this army, and also brought back such a large amount of spoils. The Messenger of Allah ﷺ said:
((أَلا أُخْبِرُكُمْ بِأَسْرَعَ كَرَّهُ مِنْهُ ، وَأَعْظَمَ غَنِيْمَةٌ رَجُلٌ تَوَضَّأَ فِي بَيْتِهِ فَأَحْسَنَ وُضُوء. ثُمَّ تَحَمَّلَ إِلَى الْمَسْجِدِ فَصَلَّى فِيهِ الْغَدَاةَ ، ثُمَّ عَقَبَ بِصَلَاةِ الصَّحْوَةِ فَقَدْ أَسْرَعَ الْكَرَّةَ وَأَعْظَمَ الْغَنِيمَةَ))
“Shall I not tell you about an action that returns even faster than this and brings greater spoils?
Whoever performs ablution at home and does it in the best manner, then sets out towards the mosque and performs the Fajr prayer there, and then after that (when the sun has risen and is high) performs the Duha prayer, then this is the person whose action surpasses even the army that returns quickly and brings great spoils.”
The fact that an army goes for jihad, takes immense spoils of war, and returns very quickly astonished the Companions (RA). At this moment, the Prophet ﷺ informed the Companions that if a person regularly performs the Duha prayer, then that person is like someone who has gained more reward and merit than the great spoils of war and the swiftly returning army, and the reward and merit of this cannot be compared to the wealth and riches of the world. It is understood that by performing the Duha prayer, a person becomes enriched with reward and merit.
➏ Amr ibn Absa Salmi (RA) narrates that the Messenger of Allah ﷺ said:
((صَلَّ صَلَاةَ الصُّبْحِ ثُمَّ أَقْصِرْ عَنِ الصَّلَاةِ حَتَّى تَطْلُعَ الشَّمْسُ حَتَّى تَرْتَفِعَ ….. ثُمَّ صَلَّ ، فَإِنَّ الصَّلَاةَ مَشْهُودَةٌ مَحْضُورَةٌ . ))
“Pray the morning prayer, then stop praying until the sun rises and becomes high… then pray (the Duha prayer), for the prayer at that time will be testified by the noble scribes and the angels will be present.”
7. Sayyidna Zaid bin Arqam رضي الله عنه narrates that he saw some people praying the Duha prayer, so he said:
They know that praying (Duha) at this time is superior because the Messenger of Allah ﷺ said:
((صَلوةُ الأَوَّابِينَ حِيْنَ تَرْمَضُ الْفِصَالُ .))
“The time for صَلوةُ الأَوَّابِينَ is when the young camels’ feet feel the heat (due to the sand becoming hot from the intense heat).”
In this hadith, Salat al-Duha is called “صلاۃ الاوابین,” meaning “the prayer of those who turn very much towards Allah.” This proves that this prayer has great virtue.
9. Sayyidna Abu Hurairah رضي الله عنه reports that the Messenger of Allah ﷺ said:
((لا يُحَافِظُ عَلى صَلَاةِ الضُّحى إِلَّا اَوَّابٌ))
“The one who guards the Duha prayer is only the ‘Awwab (the one who turns very much towards Allah).” And He said:
((هِيَ صَلوةُ الا وَّابِينَ .))
“This (prayer) is صلاۃ الاوابین.”
Imam Hakim رضي الله عنه and Imam Dhahabi رضي الله عنه said this hadith is “Sahih according to the condition of Muslim,” and Allama Albani رضي الله عنه graded it Hasan.
➒ Sayyiduna Abu Hurairah رضي الله عنه says that my beloved ﷺ advised me on three things which I will never abandon:
➊ To perform the Witr prayer before sleeping. And
➋ To pray two rak’ahs after Dhuha (mid-morning prayer), I will never leave these because they are صلاۃالاوابین,
➌ And to fast three days every month.
One of the narrators of this hadith is Sulayman Abi Sulayman Al-Hashimi, whom Hafiz Ibn Hajar considered reliable. However, in our research, this narrator is Hasan (good) in hadith. Imam Ibn Hibban mentioned him among the trustworthy narrators. Imam Tirmidhi classified his hadith as Hasan, and Imam Ibn Khuzaymah declared it Sahih.
Clarification of a Misunderstanding:
Some people have used the name ”
” for the voluntary prayers after Maghrib, whereas this name for the voluntary prayers after Maghrib is not established by any authentic hadith. Moreover, all narrations about voluntary prayers after Maghrib are fabricated or weak. However, there is a narration in Sahih Ibn Khuzaymah which may cause misunderstanding. Please see:
Syed Na Huzaifah (RA) narrates that he prayed Maghrib prayer with the Prophet ﷺ, then the Prophet prayed until he performed the Isha prayer.
This hadith does not clarify how many rak’ahs the Prophet ﷺ performed from Maghrib to Isha; it only states that he prayed. From Imam Ibn Khuzaymah’s classification, it appears that the Prophet ﷺ performed some Nawafil during this time. The Imam also narrated a report from Sayyiduna Abu Hurairah (RA) after Sayyiduna Huzaifah’s narration, but one of the narrators of this report is Yahya bin Abi Kathir Al-Tai, Abu Nasr Al-Yamani (RA), about whom Hafiz Ibn Hajar (RA) writes:
ثقة ، ثبت ، لكنه يدلس ويرسل ۔
You are a trustworthy, reliable narrator, but you used to practice tadlees and isnaad omission.
The rule regarding a tadlees narrator is that when he explicitly mentions hearing the narration directly, the narration is considered authentic; however, if he narrates from ‘an’ without explicitly stating hearing, such a narration is weak. In this narration, Yahya ibn Abi Kathir did not specify hearing. Moreover, Umar ibn Abi Sha’m is weak. Due to these reasons, this narration is weak, and a weak narration does not hold the status of proof or evidence; therefore, deriving rulings from such a narration is not correct.
Most likely, the Imam mentioned this narration to clarify, explain, and strengthen the narration of Hudhayfah (may Allah be pleased with him) so that the chapter established by him gains weight. The clarification of Sayyiduna Hudhayfah’s narration is also supported by another hadith narrated by Imam Abu Dawood; please see:
Sayyiduna Abdullah bin Abbas (RA) narrates that the Messenger of Allah ﷺ used to recite long recitations in the two Rak’ahs after Maghrib, to the extent that the worshippers would leave.
From this Hadith, it becomes clear that the prayer mentioned in Hudhayfah’s Hadith between Maghrib and Isha is actually the two Sunnah Rak’ahs of Maghrib in which the Prophet ﷺ used to recite long.
For another example and clarification regarding the prayer after Maghrib, see other Hadiths so that this issue becomes completely clear.
Sayyiduna Ka’b bin Ujrah (RA) narrates that the Prophet ﷺ came to the mosque of the tribe of Banu Abd al-Ashhal and prayed Maghrib there. After the prayer, he saw them ((يُسَبِّحُونَ بَعْدَهَا)) performing Nafl prayers, so he said:
((هَذِهِ صَلَاةُ الْبُيُوتِ))
“This is the prayer that is performed in the houses. (Perform it in your homes).”
In this hadith, the words “يُسَبِّحُونَ” are used for the Sunnah prayers after Maghrib, which might create the impression that more than two rak’ahs are meant here. But this is not the case. Rather, these words are used only for the two Sunnah rak’ahs after Maghrib. This is also clear from the generality of the narrations.
Also, when the Companions (may Allah be pleased with them) started performing the Sunnah prayers after Maghrib in the mosque, the Prophet ﷺ instructed them to perform these Sunnah prayers at home. It was the blessed habit of the Prophet ﷺ to perform Sunnah prayers at home; accordingly, he used to perform the two Sunnah rak’ahs after Maghrib at home. There is no authentic narration proving the performance of more than two Sunnah rak’ahs, rather only two Sunnah rak’ahs are mentioned in authentic hadiths. Please see some references of hadiths in this regard:
➊ Narration of Sayyida Umm Habibah (may Allah be pleased with her)
➋ Narration of Sayyiduna Abdullah ibn Umar (may Allah be pleased with him)
➌ Narration of Sayyida Aisha Siddiqah (may Allah be pleased with her)
4. Narration of Sayyiduna Abdullah bin Abbas رضي الله عنه
The routine of the Messenger of Allah ﷺ after Fajr prayer:
“Sayyiduna Jabir bin Samurah رضي الله عنه narrates that when the Prophet ﷺ would perform the morning prayer, he would remain seated at his place of prayer until the sun had risen well.”
“Sayyiduna Jabir bin Samurah رضي الله عنه narrates that when the Prophet ﷺ performed the Fajr prayer, he would sit in his place, turning over (rolling four times) until the sun had risen well.”
“Samak bin Harb رضي الله عنه narrates that I asked Jabir bin Samurah رضي الله عنه if he used to sit with the Messenger of Allah ﷺ?
He replied:”
Yes, very much. When you ﷺ would finish the morning prayer, you would not leave your place of prayer until the sun had risen. Then, when the sun rose, you would stand up, and during this time, the Companions (may Allah be pleased with them) would talk about the matters of the pre-Islamic period of ignorance and laugh, and the Prophet ﷺ would smile.
In the narration of Jami’ at-Tirmidhi, Sayyiduna Jabir bin Samurah also states that I attended the gatherings of the Prophet ﷺ more than a hundred times. The Companions (may Allah be pleased with them) would recite poetry related to the matters of ignorance in front of you, and you would remain silent and sometimes smile.
From these ahadith, it is clear that the Messenger of Allah ﷺ would remain at his place of prayer from after the Fajr prayer until the sun rose, and when the sun had risen well, he would stand up from his place of prayer.
Time and Number of Salat al-Duha:
The initial time for Salat al-Duha is when the sun has risen and reached a considerable height.
Sa’id bin Nafi’ Tabi’i (may Allah be pleased with him) narrates that the Companion of the Prophet ﷺ, Abu Basheer Ansari Dailan, saw me praying Salat al-Duha at the time when the sun was rising. He stopped me and forbade me from praying at that time, then said that the Messenger of Allah ﷺ said:
((لَا تُصَلُّوْا حَتَّى تَرْتَفِعَ الشَّمْسُ فَإِنَّهَا تَطْلُعُ فِي قرْنَى الشَّيْطَان))
“When the sun is rising, do not pray at that time until it has risen high, because it rises between the horns of Satan.”
Imam Ibn Shaheen (may Allah have mercy on him) and Imam Ibn Hibban (may Allah have mercy on him) have mentioned Sa’id bin Nafi’ Ansari (may Allah be pleased with him) among the trustworthy narrators and stated that he was equal in status to the people of Madinah.
From this hadith, it is clear that the initial time for صلاۃ الضحیٰ is after the sun has risen and reached a considerable height.
Asim bin Zumrah says that I asked Ali (Ibn Abi Talib, may Allah be pleased with him) about the daytime prayers of the Messenger of Allah ﷺ, and he said:
You do not have the strength for it. We said:
Whoever has the strength for it should pray it. Then he said:
When the sun in the east is like it is in the west at the time of Asr, then you would pray two rak’ahs, and four rak’ahs before Dhuhr, and two rak’ahs after it, and four rak’ahs before Asr as well. In every two rak’ahs, the angels closest to Allah, the Prophets, and the believers and Muslims among the followers of the Prophets would send salutations first, separating them. (That is, they prayed two rak’ahs separately.)
From this hadith, it is understood that the time for the Duha prayer is when the sun is positioned in the east in the same way as it is positioned in the west at the time of Asr. On the previous pages, the narration of Sayyiduna Zaid bin Arqam (رضی اللہ عنہ) has been mentioned, which describes the time for the Duha prayer as when the feet of camel calves feel the intense heat due to the hot sand. In any case, the time after sunrise when the sun has risen to a certain height until before its decline is the time for صلاۃ الضحیٰ. During this period, it can be performed at any time.
Number of Rak’ahs of Duha Prayer:
The minimum number of rak’ahs for the Duha prayer is two, and some hadiths regarding this have already been mentioned above, while others are being presented here.
Sayyiduna Abu Hurairah (رضی اللہ عنہ) states:
“My beloved Abu al-Qasim (ﷺ) advised me to do three things:
➊ To fast three days every month,
➋ To pray two rak’ahs of Duha prayer.
➌ And to pray Witr before sleeping.”
In Sahih al-Bukhari it is stated:
“My beloved ﷺ advised me three things which I will never abandon until death comes to me.”
Sayyiduna Abu Darda رضي الله عنه narrates that my beloved (ﷺ) advised me three things. As long as I live, I will never abandon them:
➊ Fasting three days every month.
➋ The Duha prayer.
➌ And not to sleep without praying Witr.”
Sayyiduna Anas bin Malik (RA) narrates that a man from the Ansar, who was very overweight, said to the Messenger of Allah ﷺ that he did not have the strength to pray with him (please allow me to pray at home). He prepared food for the Prophet ﷺ in his house and invited him to his home. He cleaned the edge of the mat with water for him, and the Prophet ﷺ prayed two rak’ahs there. So-and-so bin So-and-so bin Al-Jarood asked Sayyiduna Anas (RA) whether the Prophet ﷺ used to pray the Duha prayer?
He replied that except for that day, he had never seen the Prophet ﷺ pray this prayer.
Sayyiduna Mahmood bin Rabi’ رضي الله عنه narrates that I heard from Atban bin Malik Ansari رضي الله عنه who participated in the Battle of Badr alongside the Messenger of Allah ﷺ. He said that I used to lead my tribe Bani Salim in prayer. There was a stream between my house and the mosque of the tribe, and when it rained, crossing it to reach the mosque became difficult for me. So I went to the presence of the Messenger of Allah ﷺ and said to him that my eyes have become weak and there is a stream between me and my tribe which flows during the rainy days, making it difficult for me to cross it. I wish that you would come and pray somewhere in my house so that I may designate it as a place for me to pray. The Messenger of Allah ﷺ said that I will fulfill your wish soon. The very next day, he ﷺ came in the morning, bringing Sayyiduna Abu Bakr along with him, and he ﷺ asked for permission, which I granted. The Messenger of Allah ﷺ did not even sit down but asked, “In your house, where would you prefer me to pray?”
I pointed towards the place where I had preferred to pray. The Messenger of Allah ﷺ stood there and said Takbir al-Ihram, and we all lined up behind him. He ﷺ led us in two Rak’ahs of prayer and then turned to give Salam. We also returned Salam with him.”
Four Rak’ahs of Duha Prayer:
⓱ “Mu’adhah رضي الله عنها narrates that she asked Sayyidah Aisha Siddiqah رضي الله عنها how many Rak’ahs the Messenger of Allah ﷺ used to pray for Duha. She said:
He (used to pray) four Rak’ahs, and when Allah willed, he would pray more than that.”
Eight Rak’ahs of Duha Prayer:
Abdur Rahman bin Abi Layla (trustworthy Tabi’i) says that no one except Umm Hani (RA) told me that she saw the Prophet ﷺ praying the Duha prayer. She narrated that the Messenger of Allah ﷺ entered their house on the day of the conquest of Makkah, took a bath, and then prayed eight rak’ahs. I have never seen you pray such a short prayer except that you performed the bowing and prostration fully.
Imam Nawawi (RA), while establishing the chapter on صلاۃ الضحیٰ in Sahih Muslim, states:
The minimum number of rak’ahs for the Duha prayer is two, the complete number is eight rak’ahs, and the intermediate number is four or six rak’ahs.
Duha Prayer during Travel:
“Sayyiduna Anas bin Malik (RA) narrates that I saw the Messenger of Allah ﷺ perform eight rak’ahs of صلوۃ الضحیٰ during travel.”
Salat al-Duha upon returning from travel:
Abdullah bin Shaqiq (RA) narrates that I asked Sayyida Aisha Siddiqah (RA):
“Did the Prophet ﷺ صلوۃ ضحیٰ pray it?” She replied:
No, except that when you returned from travel, he used to pray it.
In this hadith, Sayyida Aisha Siddiqah (RA) is negating the regular performance of Salat al-Duha, but she states that when the Prophet ﷺ returned from travel, he used to perform Salat al-Duha. Thus, she narrated what she saw the Prophet ﷺ doing.
which has passed earlier, contains Sayyida Aisha’s (RA) statement that the Prophet ﷺ used to pray four rak’ahs of Salat al-Duha and sometimes more, as much as Allah willed. This clarifies that she later came to know about this fact and then narrated it.
Syed Na Ka’b bin Malik رضي الله عنه narrates that when the Prophet ﷺ used to return from travel at the time of Duha prayer, he would enter the mosque and perform two rak’ahs before sitting.
Syedna Jabir bin Abdullah رضي الله عنه narrates that I came to the Prophet ﷺ while he was in the mosque (upon returning from travel). It was the time of Duha prayer. So he said:
((صَلّ رَكْعَتَيْنِ))
“Perform two rak’ahs.”
And I owed the Prophet ﷺ some debt, so he paid off that debt and even gave more.
Syedna Anas bin Malik رضي الله عنه narrates that he never saw the Messenger of Allah ﷺ perform the Duha prayer except when he was about to depart for travel or returning from travel. (At that time, he would perform Salat al-Duha.)
Clarification of Sayyida Aisha رضي الله عنها‘s stance:
Urwah bin Zubair رضي الله عنه narrates that Sayyida Aisha رضي الله عنها said that the Messenger of Allah ﷺ used to abandon a deed which he liked to do, and he would leave it thinking that when people see him doing this act, they would also start doing it, and thus that act would become obligatory upon them. And the Messenger of Allah ﷺ never prayed the Duha prayer, although I do pray it.
And in another narration she said:
((مَا رَأَيْتُ رَسُولَ اللهِ ﷺ سَبَّحَ سُبْحَةَ الضُّحَى وَإِنِّي لَأُسَبِّحُهَا .))
I have not seen the Messenger of Allah ﷺ pray the Duha prayer, but I do pray it.
The plural of سُبْحَة is سُبح, and it means supplication, remembrance, and voluntary prayer.
Hafiz Ibn Abd al-Barr al-Andalusi رضي الله عنه, while explaining this hadith in the commentary of Muwatta, “التمهید,” writes:
“اما قولها : ما سبح سبحة الضحى، فمعناه، ما صلى صلاة الضحى، قال الله عز وجل: (فلولا انه كان من المسبحين)”
قال المفسرون: من المصلين الا ان اهل العلم لا يوقعون اسم سبحة الاعلى النافلة، دون الفريضة لقوله ﷺ واجعلوا صلاتكم معهم سبحة ، اى نافلة .
The meaning of Sayyida Aisha Siddiqah’s statement is that the Prophet Muhammad ﷺ never performed the Duha (forenoon) prayer. Allah Almighty’s command is:
If (Prophet Yunus ﷺ) had not been among those who glorify (i.e., perform prayer), he would have remained in the belly of the fish until the Day of Resurrection.
The commentators say that this means the term سُبحَة applies to voluntary prayers and those knowledgeable in religion. It does not apply to obligatory prayers. The Prophet ﷺ said:
“Take care of your voluntary prayers سبحة along with your obligatory prayers.”
The word “Subhah” has also been used in the Quran for the night prayer.
It is established that the Duha prayer was performed by the Prophet ﷺ. However, he did not perform it continuously. When the Companions (may Allah be pleased with them) saw him performing this prayer, they narrated it, and those who had not seen it expressed their ignorance about it. The reason for not performing this prayer continuously was also explained, which was that seeing the enthusiasm and eagerness of the people, this prayer might be made obligatory upon them. A similar practice of the Prophet ﷺ regarding the Taraweeh prayer has also been narrated, that during the month of Ramadan, he led the people in congregational Taraweeh prayer for two nights. On the third night, when the discussion about his Taraweeh prayer spread, a large group of Companions gathered to participate in the Taraweeh prayer, but the Prophet ﷺ did not come out of his house to lead the Taraweeh prayer. He then explained the reason, saying that seeing your enthusiasm, I feared that this prayer might be made obligatory upon you. However, after the death of the Prophet ﷺ, this concern was removed, and now if anyone continues this practice regularly, there is no harm in it. After the death of the Messenger of Allah ﷺ, Sayyidna Umar Farooq (may Allah be pleased with him) made it a continuous practice because the fear of it becoming obligatory no longer remained. Sheikh Shoaib Al-Arna’oot has written:
قال السندي: قولها: ما داوم، او قالته بحسب علمها، وقد جاء عنها الاثبات احيانا، فلعلها علمت بذلك من غيرها بعد هذا۔
Sheikh Al-Sanadi said:
Sayyida’s statement is that you did not recite صلاۃ الضحیٰ, meaning you did not maintain it regularly, or they stated this according to their knowledge, and it has never been proven from them affirmatively. Probably after that, they came to know that you had performed صلاۃ الضحیٰی.
Clarification of Sayyiduna Abdullah bin Umar’s stance:
Sayyiduna Abdullah bin Umar also expressed ignorance regarding this prayer. See
. In fact, he considered the arrangement of this prayer an innovation. See
.
Hafiz Ibn Hajar al-Asqalani (may Allah have mercy on him) summarized the discussion on this topic by stating that Sayyiduna Abdullah bin Umar did not accept the permissibility of performing Sunnah prayers while traveling, nor did he accept the prayer of Duha (mid-morning prayer).
Qadi Iyaz writes that Ibn Umar رضي الله عنه refused to make the Duha prayer obligatory and to perform it openly in mosques and in congregation, because this is against the Sunnah. Ibn Abi Shaybah narrated from Abdullah bin Mas’ud رضي الله عنه that he saw a group performing the Duha prayer, so he disapproved of it and said that if it must be performed, then do it at home. For more details, please refer to:
