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Message: <blockquote data-quote="ibnanv" data-source="post: 18171444" data-attributes="member: 218596"> The supererogatory morning prayer has been narrated from the Prophet  (saws) through paths that have reached mass-narration levels – from 19  to over 30 Companions – according to Imam al-Tabari, al-`Ayni in `Umdat al-Qari, al-Haytami, al-Munawi, and al-Qari in Sharh al-Shama’il, Ibn Hajar in Fath al-Bari, al-Kattani in Nazm al-Mutanathir, and as per the monographs compiled by al-Hakim and al-Suyuti as well as the recensions of Abu Zur`a al-`Iraqi in Tarh al-Tathrib, Ibn al-Qayyim in Zad al-Ma`ad, and al-Shawkani in Nayl al-Awtar. According to the vast majority of the Ulema of the Salaf and Khalaf  it is a desirable and recommended prayer. The following post is an  overview of the name, legal status, time, length, and immense merit of  this important voluntary prayer. I. Its name The supererogatory morning prayer has many names. Among them: (a) Salat al-Duha or Sibhat al-Duha, Sibha meaning a supererogatory prayer in general and Duha meaning morning, mid-morning, or late morning. This is the name that reoccurs the most in the narrations. (b) Salat al-Awwabin (“Prayer of the Oft-Returning”), thus  specified by the Prophet (saws) for the late morning prayer when the sun  is very hot as per the hadith of Zayd ibn Arqam in Sahih Muslim cited  below; the narration of `Ali who saw a group of people praying Duhaimmediately  after sunrise and advised them to delay it, saying: “It would be best  if they left it until the sun was one or two spear-lengths high for that  is Salat al-Awwabin.” Ibn Abi Shayba and al-Tabari, cf. Kanz al-`Ummal #23437, 23461. And `Awn al-`Uqayli in explanation of the verse “innahu kana lil-awwabina ghafura” –“verily he is most forgiving to those who turn to him again and again (in true penitence)”(17:25): “Meaning those who pray Salat al-Duha.” Narrated by al-Asbahani in al-Targhib as cited by al-Shawkani in Nayl al-Awtar.  See more evidence for this appellation below [II.6(a-c)]. The reason  for this name is that one leaves dunya at that time to return to Allah  Most High and makes up for the Night prayer that he missed. Hence Salat al-Duha is even more stressed for those who miss tahajjud and is its replacement, cf. Ibn al-Qayyim, Zad al-Ma`ad (1:356) as cited in `Itr, I`lam al-Anam Sharh Bulugh al-Maram (p. 628). Note: `Ubayd ibn `Umayr defined al-Awwabin as “Those who remember their sins when all alone then ask Allah forgiveness.” In al-Qurtubi’s Tafsir for the verse “Rabbukum  a`lamu bima fi nufusikum in takunu salihina fa’innahu kana lil-awwabina  ghafura – Your Lord is best aware of what is in your minds. If you are  righteous, then lo! He was ever Forgiving unto those who turn (unto  Him)” (17:25). (c) Salat al-Ishraq (“Sunrise Prayer”) i.e. very shortly after sunrise, and this is its Qur’anic name as per the narration of Ibn `Abbas in theSunan of Sa`id ibn Mansur: “I searched for Salat al-Duha in the Qur’an and found it in the verse “yusabbihna  bil-`ashiyyi wal-ishraq – Lo! We subdued the hills to hymn the praises  (of their Lord) with him [Dawud] at nightfall and sunrise” (38:18). Cf. also Ibn Abi Shayba in hisMusannaf and al-Bayhaqi in Shu`ab al-Iman from Ibn `Abbas: “Verily it [Salat al-Duha] is in the Book of Allah, nor can they penetrate it who attempt to penetrate it! [i.e. without knowledge] Then he recited: “In  houses which Allah has allowed to be exalted and that His name shall be  remembered therein. Therein do they offer praise to Him at morn and  evening”(24:36).” (d) Salat al-Fath (“The Victory Prayer”) because it is  established that the Prophet (saws) prayed it the morning he entered  Makka (in al-Bukhari and Muslim) and this has become the Sunna of  military leaders upon entering a newly-conquered region. II. Its legal status and time <ol> <li data-xf-list-type="ol">Fiqh al-`Ibadat `ala al-Madhhab al-Shafi`i: Kitab al-Salat: Al-Salawat al-Masnuna:</li> </ol> “Salat al-Duha has the status of a Sunna mu’akkada  (emphasized Sunna)… and its time is from the rising of the sun a  spear-length from the horizon until it passes its zenith, while the  preferred time is that one begins it after one quarter of the day has  passed due to the hadith of Zayd ibn Arqam [see below].” <ol> <li data-xf-list-type="ol">Al-Fiqh `ala al-Madhahib al-Arba`a: Kitab al-Salat: Salat al-Tatawwu`: Salat al-Duha:</li> </ol> “Salat al-Duha is a Sunna acording to three of the Imams while the Malikis differed and said it is a stressed mandub prayer but not a Sunna. “Its time is from the rising of the sun about a spear-length from the  horizon until it passes its zenith, but the preferred time is that one  begins it after one quarter of the day has passed, while the Malikis  prefer its delay for the same span of time as passes between the  beginning of `asrand sunset.” However, on the Day of `Eid it the preferred time for Salat al-Duha is the earliest time: <ol> <li data-xf-list-type="ol">Fiqh al-`Ibadat `ala al-Madhhab al-Shafi`i: Kitab al-Salat: Al-Salawat al-Masnuna:</li> </ol> “Salat al-`Eid does not dispense from Salat al-Duha but the latter remains sunna whether before of after Salat al-`Eid; however, it is preferable to pray it before Salat al-`Eid, so as to avoid the difference of opinion of the Ulema.” <ol> <li data-xf-list-type="ol">One of the most complete collections of hadiths on Salat al-Duha is in Nayl al-Awtar (2:73-74): Kitab al-Salat: Salat al-Tatawwu`: Salat al-Duha:</li> </ol> – The Prophet (saws) said: “Whoever prays the dawn prayer in congregation then waits patiently until he offers the Duha  prayer, there shall be for him the reward of a pilgrim for both the  major and minor pilgrimages, complete and not missing anything.”  Narrated from `Utba ibn `Abd by al-Tabarani and confirmed by a similar  narration from Abu Umama in Sunan Abi Dawud. I first heard this hadith  from Mawlana al-Shaykh Husayn al-Kurdi, in the Maqam of his  Shaykh, Mawlana al-Shaykh `Abd Allah al-Daghistani- Allah sanctify their  secrets and bless our Shaykh Mawlana al-Shaykh Nazim al-Haqqani. – The Prophet (saws) also said: “Whoever prays the Fajr prayer then  sits in his place of prayer remembering Allah until sunrise, then prays  two rak`ats of Duha, Allah shall make him forbidden to the  Fire, nor shall it touch him nor consume him.” Narrated from al-Hasan  ibn `Ali by al-Bayhaqi. – The Prophet (saws) also said: “Your Lord said: ‘O son of Adam, pray  for Me four rak`ats at the beginning of the day and I shall take care  of your needs the rest of it.'” Narrated from Nu`aym ibn Hammar by Abu  Dawud, Ahmad, and al-Darimi; and from Abu Dharr or Abu al-Darda’ by  al-Tirmidhi (hasan gharib). Al-`Iraqi said: “The beginning of  the day is the dawn and so is the time of sunrise, the latter being the  apparent meaning of this narration, those four rak`ats being Salat al-Duha.” In Tarh al-Tathrib, which contains probably the most thorough discussion on the topic (3:60-72). – The Prophet (saws) said: “Whoever gets up when the sun is before  his eyes, performs a thorough ablution then stands and prays two  rak`ats, his sins are forgiven as when his mother gave birth to him.”  Narrated by Abu Ya`la as cited by Shaykh `Abd Allah Siraj al-Din in the  chapter on Salat al-Duha of his book al-Salat fi al-Islam (p. 129). <ol> <li data-xf-list-type="ol">Al-`Iraqi in Tarh al-Tathrib (3:61) said: “The time of Duha is the beginning of the day”. Al-Nawawi in al-Rawda narrated from al-Shafi`i’s companions that the time of Duha  enters upon sunrise together with the desirability of waiting for it to  elevate a little. This shows that it is permissible not to wait for the  sun to rise a spear-length before praying, although it is preferable.  However, al-Rafi`i, Ibn al-Rif`a, and other of the Shafi`i authorities  asserted that Duha enters only from the time the sun is elevated [from the horizon] and `Itr in I`lam al-Anam  (p. 629) adduces the hadith of Zayd ibn Arqam to assert that the  preferred time is midmorning while the permitted time is when the sun is  one or two spear-lengths above the horizon.</li> <li data-xf-list-type="ol">The name Awwabin applies more specifically to it when it is prayed at its midmorning time i.e. before Zuhr by one or two hours:</li> </ol> (a) the hadith of the Prophet (saws):  “Salat al-Awwabin is when the young camels’ hoofs burn from the heat” (hina tarmadu al-fisaal).  Sahih Muslim from Zayd ibn Arqam with two chains. The occasion for this  hadith was Zayd’s reminder to those he had seen pray it early, that it  was preferable to wait until later for greater merit. (b) the Prophet (saws) also said: “None is assiduous in keeping Salat al-Duha except one who is oft-repentent (awwab), and it is the prayer of the oft-repentent (wa hiya Salat al-Awwabin).” Narrated from Abu Hurayra by Ibn Khuzayma in his Sahih, al-Hakim who graded it sahih as per Muslim’s criterion, al-Tabarani in al-Awsat, al-Bukhari in his Tarikh, and Ibn Marduyah. (c) “My beloved instructed me never to leave three things until I die: fasting three days of the month, praying Salat al-Witr before sleep, and praying the 2 rak`ats of Salat al-Duha, which is Salat al-Awwabin.” Narrated from Abu Hurayra by Ahmad in his Musnad. (d) Something similar is narrated from Anas by al-Asbahani in al-Targhib and al-Bazzar in his Musnad as cited by Ibn Kathir in his Tafsirand al-Suyuti in al-Jami` al-Saghir (#5012). <ol> <li data-xf-list-type="ol">Al-Haytami said in al-Minhaj al-Qawim (p. 249): “Its time  is after the elevation of the sun from the horizon about a spear-length  and until it reaches its zenith, while waiting for the end of the first  quarter of the day is best due to a sound hadith to that effect.” He  means the hadith of Zayd ibn Arqam. Al-Ghazzali in the Ihya’ pointed out that this preference is in keeping with the fact that all four quarters of the day and night contain a prayer.</li> </ol><ol> <li data-xf-list-type="ol">Abu Zur`a al-`Iraqi said in Tarh al-Tathrib (3:71): “Our Shafi`i colleagues said that Duha is the best voluntary prayer after those regularly offered with the fard prayers (rawatib) but al-Nawawi in al-Majmu` put Tarawih before it, i.e. between the Rawatib and Duha.” So did al-Hadrami in his Muqaddima. Shaykh al-Islam al-Haytami his commentary on al-Muqaddima al-Hadramiyya entitled al-Minhaj al-Qawim (p. 248-249) explained that this is due to the fact that Tarawih is prayed in congregation.</li> </ol> III. Its length Its length is between 2 as in most of the narrations – and this is  its minimum by Consensus – to 12 rak`ats, although the basis seems 4 as  per the hadith of `A’isha in Muslim, Ibn Majah, Ahmad, and others: “Yes,  the Messenger of Allah (saws) used to pray Duha in 4 rak`ats.  After that he may add whatever Allah wished” and other narrations, and  this is the best number according to a number of the Imams of Hadith,  among them al-Hakim and al-Kattani;  8 – as per the hadith of Umm Hani’  in al-Bukhari and Muslim – being the best number according to the  majority of the Fuqaha’ and the maximum for most of the Shafi`is according to al-Nawawi in al-Majmu` and for the Hanbalis as per Ibn Qudama in al-Mughni; while the Jumhur said it is up to twelve as chosen by al-Ruwyani in al-Hilya, al-Rafi`i in al-Sharh al-Saghir and al-Muharrar, al-Nawawi in al-Rawda and al-Minhaj, and others so as to take into consideration the weak marfu` narrations that mention twelve rak`ats from Abu Dharr, Abu al-Darda’, and Anas narrated by al-Tirmidhi (gharib), Ibn Majah, al-Bayhaqi, al-Tabarani, and others. Cf. Tarh(3:71), I`lam (p. 624), Nayl and Fath al-Bari;  while al-Tabari narrates from al-Aswad that there is no limit to their  number, and attributes it to a number of the Salaf. And Allah knows  best. IV. Its immense merit and required character There is a sadaqa incumbent* upon every limb and joint of a servant who wakes up in the morning, which is remitted by praying Salat al-Duha as per the following narrations: (a) Muslim in his Sahih from Abu Dharr: The Prophet (saws) said: “In the morning every single joint of yours must* pay a sadaqa. Everytasbih is a sadaqa, every tahmid is a sadaqa, every tahlil is a sadaqa, every takbir is a sadaqa, every commanding good is a sadaqa, and every forbidding evil is a sadaqa, and all this is accomplished through two rak`ats one can pray in Duha.” (b) Abu Dawud in his Sunan and Ahmad in his Musnad from Abu Burayda: The Prophet (saws) said: “There are three hundred and sixty joints in a human being, and he must* pay a sadaqa  for each one of them.” They said: “Who can do such a thing, O Messenger  of Allah?” He replied: “Bury the dirt [lit. sputum] you see in the  Mosque; remove a dangerous object from the road; and, if you unable,  then the two rak`as of Duha accomplish it for you.” Its chain is strong as per Shu`ayb al-Arna’ut in Sahih Ibn Hibban (4:520 #1642) and al-Tahawi’s Sharh Mushkil al-Athar (#99). *I.e. it is mustahabb as stated in Tarh al-Tathrib (3:69). The above two hadiths are proofs of the huge merit of the Duha  prayer as they indicate that it fulfills the performance of three  hundred and sixty charities. Ibn `Abd al-Barr said these hadiths are the  most emphatic evidence that has reached us concerning the immense merit  of Salat al-Duha. Tarh (3:71). (c) The Prophet (saws) said: “Whoever regularly prays the two rak`ats of Duha,  his sins are forgiven even if they are as numerous as the foam of the  sea.” Narrated from Abu Hurayra by al-Tirmidhi, Ibn Majahm and Ahmad. (d) It is a Sunna of the Prophets as narrated in explanation of the verse “And Ibrahim who paid his debt” (53:37): I.e. he paid his daily debt with 4 rak`ats he prayed in Duha. Narrated by al-Tabari and Ibn Abi Hatim in their Tafsirs. Similarly, al-Qadi Ibn al-`Arabi al-Maliki in`Aridat al-Ahwadhi  adduced the verse of Dawud already cited above [I (c)] to conclude: “It  used to be the prayer of all the Prophets before Muhammad – upon him  and them blessings and peace – after which Allah Most High let the `Asr  prayer remain in the evening and abrogated the sunrise prayer.” Cf. Tarh al-Tathrib (3:64). Dawud, Sulayman, and Ayyub are all called awwab in the Qur’an – upon our Prophet and upon them blessings and peace. V. Addressing some misunderstandings \Some people with scant knowledge of hadith assert that Salat al-Duha is an innovation (bid`a) on the basis of the reports from `A’isha in al-Bukhari and Muslim that “I never saw the Prophet (saws) pray Salat al-Duha” and from Ibn `Umar also in the Sahihayn: “It is a bid`a.”  However, these only mean that they did not see the Prophet (saws) pray  it (a) in the Mosque (b) on a regular basis (c) in congregation (d) for  more than 2 or 4 rak`ats lest it be imposed on the Umma as an  obligation. In addition, the two principles must be applied that “the  narrations of affirmation take precedence over those of negation” and  that “those who know are a proof over those who do not know.” This view  was expounded by the Imams of Fiqh and Hadith Masters such as al-Bayhaqi  in al-Sunan al-Kubra, Qadi `Iyad in Sharh Sahih Muslim, al-Nawawi in Khulasat al-Ahkam and Sharh Sahih Muslim, al-Zayn al-`Iraqi in Sharh Sunan al-Tirmidhi, Abu Zur`a al-`Iraqi in Tarh al-Tathrib, and others.</blockquote>

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