Solat al-Duha.

The Prophet’s Solat Duha.

By Adil Salahi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Apart from the  Solat Sunnat that Rasūlullah (Sallallāhu 'alayhi wa sallam) used to offer with the five obligatory prayers, he (Sallallāhu 'alayhi wa sallam) also offered additional prayers during the day. This is known as Solat Duha, using the name of the time of day most suitable for it, i.e. mid-morning. Its range of time extends from about half an hour after sunrise to about half an hour before Dzuhur becomes due at midday. This prayer consists of 2-8 raka‘ahs, which the Prophet (Sallallāhu 'alayhi wa sallam) used to offer whenever he was free in the morning.

A short Solat

A report attributed to Umm Hani’, the Prophet’s cousin, quotes her as saying that “the Prophet (Sallallāhu 'alayhi wa sallam) entered her home on the day when Makkah was conquered by the Muslims, took a bath and offered 8 raka’ahs. I have never seen a prayer that could be shorter than that. However, he (Sallallāhu 'alayhi wa sallam) did his bowing and prostration in full.” 

This report is highly authentic as it is quoted in all six collections. It makes clear that the Prophet (Sallallāhu 'alayhi wa sallam) offered this prayer when he was away from home, since he was settled in Madinah at the time, and that he kept his prayer short.

Its mode varied. 

Other reports, however, mention different approaches. Abu Saeed Al-Khudri (radiallāhu ‘anhu) mentions that “the Prophet (Sallallāhu 'alayhi wa sallam) used to pray Duha regularly so that we think that he would not omit it, but at other times, he would consistently omit it so that we think that he would not offer it again.” (Recorded by Ahmad and Al-Tirmidzi)

This report makes clear that the Prophet (Sallallāhu 'alayhi wa sallam) varied his practice with regard to voluntary worship so as to make clear that what is voluntary remains so. It should never be mixed up with what is obligatory. This is clear from three Hadiths by Aishah (radiallāhu‘anha), his wife. The first is a report by Muadhah who says: “I asked Aishah (radiallāhu‘anha) whether the Prophet (Sallallāhu 'alayhi wa sallam) used to pray Duha. She said: ‘Yes, in four raka’ahs, but he (Sallallāhu 'alayhi wa sallam) could increase that as he wished.’” (Recorded by Al-Bukhari, Muslim and Al-Tirmidzi.) Another report quotes Aishah (radiallāhu‘anha) as replying to the same question on a different occasion and by a different person. 

Her answer was: “No, unless he was coming home from travel.” The third report by Aishah (radiallāhu‘anha) says: “I have never seen the Prophet (Sallallāhu 'alayhi wa sallam) offering prayer in mid-morning, or Duha, but I offer it nevertheless. The Prophet (Sallallāhu 'alayhi wa sallam) used to omit doing something he would have loved to do, fearing that when people did it to emulate him, it would become obligatory for them.” (Recorded by Malik, Al-Bukhari and Muslim.)

The Dual Purpose

These three reports by Aishah (radiallāhu‘anha) make clear that the Prophet’s (Sallallāhu 'alayhi wa sallam) practice concerning this voluntary prayer was varied. She makes clear that she never saw the Prophet (Sallallāhu 'alayhi wa sallam) doing it, but in another report she confirms that he (Sallallāhu 'alayhi wa sallam) offered it in four raka’ahs or more, while she also points out that he (Sallallāhu 'alayhi wa sallam) did on his return home after travel. This means that she was aware of his offering this prayer. Indeed this is the reason why she used to offer it despite the fact that she never saw the Prophet (Sallallāhu 'alayhi wa sallam) doing it in his normal routine. It was clear to her that it was a good and rewarding action that Muslims should do if they can. 

She would not have done it, had she thought that it was not highly recommended. She explains the reason for the Prophet (Sallallāhu 'alayhi wa sallam) not doing it so often. He cared for his followers and he did not wish to burden them. Should they realize that he (Sallallāhu 'alayhi wa sallam) did something regularly, they would do likewise, and it could become obligatory. He was certain that they already have enough obligatory prayers. Therefore, he ensured that it would not be reported of him that he did it regularly. 

It is important to realize that in practically everything the Prophet (Sallallāhu 'alayhi wa sallam) did in his worship was intended for the dual purpose of expressing his total submission to Allāh Subhanahu wa ta’ala and teaching us how to perform our worship. Hence, it was necessary that the Prophet (Sallallāhu 'alayhi wa sallam) should demonstrate in practice what to do in a great variety of situations. Alternatively, he provided direct guidance on what was needed in such matters. In all that he did, the Prophet (Sallallāhu 'alayhi wa sallam) acted as an ordinary human being, subject to all the conditions and influences anyone of us may experience.

Abu Hurairah (radiallāhu‘anhu) said: “My Khalil (friend) (the Prophet Sallallāhu ‘alaihi wa Salam) advised me to observe three things and I shall not leave them till I die: “To observe Saum (Fasting) three days every (lunar) month; To offer the Solāt ad-Duha; To offer Solāt al-Witir before sleeping.”  [Recorded by Bukhari and Muslim]

Sujūd Sahwi 

We know from personal experience that we may be distracted during prayer, and such distraction could lead us to forget, while praying, how much of our prayer we have completed. 

Distraction does not affect prayer validity, but when we are not sure how many raka’ahs we have done, how to complete our prayer? The answer is simple: If you wonder whether you have done two or three raka’ahs, you are certain that you have done two, but you are doubtful about the third. You remove the doubt by completing your prayer on the basis of what is certain, which is two raka’ahs. Before you finish, you add two prostrations, or known as Sujūd Sahwi, to compensate for the confusion.

The Prophet (Sallallāhu 'alayhi wa sallam) provides guidance on different situations of forgetfulness during prayer. Abu Hurayrah (radiallāhu‘anhu) reports: “God’s Messenger led us in Asar prayer (which is four raka’ahs) but he finished after completing only two raka’ahs. Dhul-Yadayn stood up and said: ‘Messenger of God! Has prayer been reduced or you have forgotten?’ The Prophet (Sallallāhu 'alayhi wa sallam) said: ‘Neither thing happened.’ Dhul-Yadayn said: ‘Messenger of God! Either alternative did happen.’ The Prophet (Sallallāhu 'alayhi wa sallam) turned to the people and asked: ‘Is Dhul-Yadyan correct?’ They replied in the affirmative. The Prophet, (Sallallāhu 'alayhi wa sallam), therefore, completed his prayer and added two prostrations after he (Sallallāhu 'alayhi wa sallam) finished with Salam, without standing up.” (Recorded by Malik and Muslim)

We note here that a short discussion took place but it did not invalidate the prayer, although ordinary speech during prayer will invalidate it. The reason is that the discussion was concerned with the prayer being offered and ensuring that it was done properly. Had the spoken words been concerned with anything outside prayer, they would have invalidated it. 

There are other Hadiths stating that the Prophet (Sallallāhu 'alayhi wa sallam) forgot some part of his prayer, but we will quote two only: Abdullah ibn Masūd (radiallāhu‘anhu) reports: “The Prophet (Sallallāhu 'alayhi wa sallam) once offered Dzuhur prayer in five raka’ahs instead of four. After he finished some of his companions asked: ‘Has prayer been increased?’ He asked: ‘What do you mean?’ They told him that he prayed five raka’ahs. He (Sallallāhu 'alayhi wa sallam), therefore, offered two prostrations after he had finished his prayer.” (Related in all six collections.) Abdullah ibn Buhaynah (radiallāhu‘anhu) reports: “Once the Prophet (Sallallāhu 'alayhi wa sallam) completed two raka’ahs and stood up for the third without sitting for Tashahhud. When he completed his prayer, he did two prostrations then finished his prayer with Salām.” (Recorded by Malik, Al-Bukhari and Muslim.) 

We should note that the two prostrations mentioned in all three Hadiths are known as Sujūd Al-Sahwi, while finishing prayer refers to the Salām when one has completed all his prayer and ends it.

And Allah Almighty Knows Best.

[Via Arab News Friday 19 May 2006 (20 Rabi` al-Thani 1427)]