Sajdah Sahw (Prostration of Forgetfulness)

The Prophet (ﷺ) instructed that if there is a mistake during prayer, one should remind the imam.

إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ أَنْسَى كَمَا تَنْسَوْنَ فَإِذَا نَسِيتُ فَذَكِّرُونِي.

“I am only a human like you. I forget just as you forget. So if I forget, remind me.” —Sahih al-Bukhari (401), Sahih Muslim (572), Sunan Abu Dawud (1020).

Men should say “Subhanallah” to remind the imam, while women should clap.

عَنْ النَّبِيِّ قَالَ: التَّسْبِيحُ لِلرِّجَالِ وَالتَّصْفِيقُ لِلنِّسَاءِ.

“The Prophet (ﷺ) said, ‘Tasbih is for men, and clapping is for women.’” —Sahih al-Bukhari (1204), Sahih Muslim (422), Sunan Abu Dawud (939).

On one occasion, the Prophet (ﷺ) stood up from the second rak‘ah without sitting (for tashahhud), then later performed sajdah sahw and ended the prayer.

—Sahih al-Bukhari (830), Sunan at-Tirmidhi (365), Sunan Abu Dawud (1037).

فَلَمَّا قَضَى صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ، ثُمَّ سَلَّمَ بَعْدَ ذَلِكَ.

“After concluding the prayer, he performed two prostrations, then offered salam.” —Sahih al-Bukhari (1225), Sahih Muslim (570), Sunan Abu Dawud (1021), Zad al-Ma‘ad, 1/280.

Another time, he ended Dhuhr or ‘Asr with salam after two rak‘ahs, then on realizing the mistake, he performed sajdah sahw and concluded the prayer.

—Sahih al-Bukhari (1227), Sahih Muslim (573).

On another day, he offered salam after leaving out one rak‘ah. As soon as he was reminded, he completed the remaining rak‘ah and performed sajdah sahw.

—Sunan Abu Dawud (1023), Musnad Ahmad (27254).

On another occasion, he mistakenly offered five rak‘ahs for Dhuhr. After being reminded, he performed sajdah sahw and concluded the prayer.

—Sahih al-Bukhari (401), Sahih Muslim (572).

The Prophet (ﷺ) would complete the final sitting (tashahhud), then after giving salam to the right, he would say “Allahu Akbar,” perform two sajdah sahw, and finish the prayer.

فَلَمَّا أَتَمَّ الْمُغِيرَةُ بْنُ شُعْبَةَ صَلاَتَهُ وَسَلَّمَ، سَجَدَ سَجْدَتَىِ السَّهْوِ، فَلَمَّا انْصَرَفَ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ يَصْنَعُ كَمَا صَنَعْتُ

“When Mughīrah ibn Shu‘bah finished his prayer and offered salam, he performed two sajdah sahw. After giving salam again, he said: ‘I saw the Messenger of Allah (ﷺ) doing what I have done.’” —(Sahih) Sunan Abu Dawud (1037), Sunan at-Tirmidhi (365), Sunan al-Bayhaqi 2/338.

فَصَلَّى مَا تَرَكَ ثُمَّ سَلَّمَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ ثُمَّ كَبَّرَ وَسَجَدَ مِثْلَ سُجُودِهِ أَوْ أَطْوَلَ ثُمَّ رَفَعَ رَأْسَهُ وَكَبَّرَ ثُمَّ سَلَّمَ.

He made up what he had missed, then offered salam, then said 'Allahu Akbar' and prostrated as in his previous prostrations or even longer. Then he raised his head and said 'Allahu Akbar.' Then again 'Allahu Akbar' and prostrated as in his previous prostrations or even longer. Then he raised his head, said 'Allahu Akbar,' and offered salam.” —Sahih al-Bukhari (482), Sahih Muslim (573), Sharhus-Sunnah by al-Baghawi (760).

Afterwards, he would recite tashahhud (including salawat and prescribed du‘as) and conclude with salam in the usual manner.

إِنَّ النَّبِيَّ صَلَّى بِهِمْ، فَسَهَا فَسَجَدَ سَجْدَتَيْنِ، ثُمَّ تَشَهَّدَ، ثُمَّ سَلَّمَ.

“The Prophet (ﷺ) led them in prayer, made a mistake, then performed two sajdah sahw, recited tashahhud, and then offered salam.” —(Sahih) Sunan at-Tirmidhi (395), Sunan Abu Dawud (1039), Sahih Ibn Khuzaymah (1062), Fath al-Bari by Ibn Hajar, 3/121.

Overall, the Prophet (ﷺ) said that if any wajib part of the prayer is missed, or if one goes ahead or behind inadvertently, or if the rak‘ah count is mistaken, one should perform sajdah sahw.

إِذَا زَادَ الرَّجُلُ أَوْ نَقَصَ فَلْيَسْجُدْ سَجْدَتَيْنِ.

“If anyone adds to or omits something in his prayer, let him perform two prostrations.” —Sahih al-Bukhari (401), Sahih Muslim (572), al-Mu‘jam al-Kabir (9832).

In congregational prayer, if any follower makes a mistake, no sajdah sahw is required from him personally. However, if the imam performs sajdah sahw, the followers (including any latecomer) must perform it as well.

اَلْإِمَامُ ضَامِنٌ.

“The imam is responsible.” —(Sahih hadith) Sunan at-Tirmidhi (207), Sahih Ibn Khuzaymah (1528). Cf. Sunan ad-Daraqutni (1413) 2/212, Sunan al-Bayhaqi 2/352, Ila’us Sunan 7/168.

إِنَّ رَسُولَ اللَّهِ قَامَ فِي صَلَاةِ الظُّهْرِ وَعَلَيْهِ جُلُوسٌ فَلَمَّا أَتَمَّ صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ فَكَبَّرَ فِي كُلِّ سَجْدَةٍ وَهُوَ جَالِسٌ قَبْلَ أَنْ يُسَلِّمَ وَسَجَدَهُمَا النَّاسُ مَعَهُ مَكَانَ مَا نَسِيَ مِنَ الجُلوسِ.

“The Messenger of Allah (ﷺ) once stood up during Dhuhr prayer, though he should have sat, and upon completing the prayer, he performed two prostrations while seated, saying ‘Allahu Akbar’ in each prostration before giving salam. The people prostrated with him, making up for his omission of sitting.” —Sahih al-Bukhari (1230), Sahih Muslim (570).

إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ بِهِ فَلَا تَخْتَلِفُوا عَلَيْهِ، ...فَإِذَا سَجَدَ فَاسْجُدُوْا.

“The imam has been appointed so that he may be followed. So do not differ with him. …When he prostrates, then prostrate.” —Sahih al-Bukhari (722), Sahih Muslim (414).

The Prophet (ﷺ) also said that if one is uncertain in the prayer (e.g., doubts about rak‘ah count), one should follow what one thinks is most likely correct, then perform sajdah sahw.

وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَتَحَرَّ الصَّوَابَ فَلْيُتِمَّ عَلَيْهِ ثُمَّ لِيُسَلِّمْ ثُمَّ يَسْجُدْ سَجْدَتَيْنِ.

“If one of you is uncertain during his prayer, let him try to determine what is correct, then complete the prayer, offer salam, and then perform two prostrations.” —Sahih al-Bukhari (401), Sahih Muslim (572).

Many of the Sahabah and Tabi‘un advised repeating the prayer if uncertainty arises the first time (see Musannaf Ibn Abi Shaybah, 3/435). The Prophet (ﷺ) taught:

دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُكَ، فَإِنَّ الصِّدْقَ طُمَأْنِينَةٌ، وَإِنَّ الْكَذِبَ رِيبَةٌ.

“Leave that which causes you doubt for that which does not cause you doubt. Indeed, truth brings tranquillity, while falsehood brings doubt.” —(Sahih) Musnad Ahmad (1723), Sahih Ibn Hibban (722).

If one truly cannot resolve the doubt, assume the lesser number (e.g., if uncertain whether it was three or four rak‘ahs, take it as three), then do sajdah sahw.

—Sahih Muslim (571), Sahih Ibn Hibban (2669).

Even for Sunnah or Nafl prayers, if one forgets a wajib part, sajdah sahw is required.

إِذَا نَسِيَ أَحَدُكُمْ فَلْيَسْجُدْ سَجْدَتَيْنِ وَهُوَ جَالِسٌ.

“When any of you forgets (a duty) in prayer, let him perform two prostrations in the sitting position.” —Sahih Muslim (572), Musnad Ahmad (4032), Sunan Abu Dawud (1021).

Missed Rak‘ahs (Latecomer)

Once, while the Prophet (ﷺ) was absent, the Sahabah started Fajr. By the time he arrived, one rak‘ah was already completed. He joined as a follower, and after the imam ended the prayer, the Prophet (ﷺ) made up the missed rak‘ah.

عَنْ عُرْوَةَ بْنِ الْمُغِيرَةِ بْنِ شُعْبَةَ عَنْ أَبِيهِ قَالَ تَخَلَّفَ رَسُولُ اللَّهِ وَتَخَلَّفْتُ مَعَهُ ... فَانْتَهَيْنَا إِلَى الْقَوْمِ وَقَدْ قَامُوا فِي الصَّلَاةِ يُصَلِّي بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ وَقَدْ رَكَعَ بِهِمْ رَكَعَةً فَلَمَّا أَحَسَّ بِالنَّبِيِّ ذَهَبَ يَتَأَخَّرُ فَأَوْمَأَ إِلَيْهِ فَصَلَّى بِهِمْ فَلَمَّا سَلَّمَ قَامَ النَّبِيُّ وَقُمْتُ فَرَكَعْنَا الرَّكْعَةَ الَّتِي سَبَقَتْنَا.

“Al-Mughirah ibn Shu‘bah said: The Messenger of Allah (ﷺ) was delayed, and I was delayed with him… We reached the people who had already started praying Fajr, led by ‘Abdur-Rahman ibn ‘Awf, and one rak‘ah was done. When he perceived the Prophet (ﷺ), he tried to step back, but the Prophet signaled him to continue. He finished the prayer, offered salam, and then the Prophet and I stood up and performed the rak‘ah we had missed.” —Sahih Muslim (274), Sunan Abu Dawud (149)

The Prophet (ﷺ) said that one should join the imam in whatever position the imam is found. If the imam is in ruku‘, join in ruku‘. No running; enter calmly. Then make up the missed rak‘ahs.

إِذَا أَتَيْتُمُ الصَّلَاةَ، فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ، فَمَا أَدْرَكْتُمْ، فَصَلُّوا، وَمَا فَاتَكُمْ، فَاقْضُوا.

“When you come to the prayer, do not come running; rather, come with tranquility. Then whatever part (of the prayer) you catch, pray it; and whatever you have missed, make it up afterward.” —(Sahih) Musnad Ahmad (7250), Sunan al-Bayhaqi (2/297).

فَصَلُّوْا مَا أَدْرَكْتُمْ، وَاقْضُوْا مَا سَبَقَكُمْ.

“Pray whatever (part) you catch, and complete whatever (part) you missed.” —(Sahih) Sunan Abu Dawud (573), Musannaf ‘Abdur-Razzaq (3399), Musnad al-Bazzar (8644).

If one manages to join the imam in ruku‘, then he is considered to have caught that rak‘ah. The Prophet (ﷺ) said: “If you arrive and the imam is in ruku‘, then do ruku‘. If he is in sajdah, do sajdah. But do not count the sajdah if you did not catch the ruku‘.”

عَنِ النَّبِيِّ قَالَ: إِذَا جِئْتُمْ وَالإِمَامُ رَاكِعٌ فَارْكَعُوا، وَإِنْ سَاجِدًا فَاسْجُدُوا، وَلَا تَعْتَدُّوا بِالسُّجودِ إِذَا لَمْ يَكُنْ مَعَهُ الرُّكُوعُ.

—(Hasan hadith) Sunan al-Bayhaqi (2/89), Sunan Abu Dawud (893).

عَنْ أَبِي بَكْرَةَ : أَنَّهُ انْتَهَى إِلَى النَّبِيِّ وَهُوَ رَاكِعٌ، فَرَكَعَ قَبْلَ أَنْ يَصِلَ إِلَى الصَّفِّ، فَذَكَرَ ذَلِكَ لِلنَّبِيِّ فَقَالَ: زَادَكَ اللَّهُ حِرْصًا وَلَا تَعُدْ.

“Abu Bakrah reached the Prophet (ﷺ) while he was in ruku‘, so Abu Bakrah made ruku‘ before reaching the row. After the prayer, the Prophet (ﷺ) said to him, ‘May Allah increase your eagerness, but do not do this again.’” —Sahih al-Bukhari (783), Sunan al-Bayhaqi (2/90).

“Whoever catches one rak‘ah of the prayer before the imam raises his back from ruku‘, he has caught that rak‘ah.” —(Sahih) Sahih Ibn Khuzaymah (1595).

Making Up Missed (Qada) Prayers

Occasionally, if the Prophet (ﷺ) missed a prayer due to circumstances, he would make it up immediately in congregation. For instance, once everyone overslept until sunrise, then the Prophet (ﷺ) had Bilal call the iqamah, and they prayed Fajr in qada.

فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ وَلَا بِلاَلٌ وَلَا أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ... ثُمَّ تَوَضَّأَ رَسُولُ اللَّهِ وَأَمَرَ بِلاَلًا فَأَقَامَ الصَّلَاةَ فَصَلَّى بِهِمُ الصُّبْحَ.

—Sahih Muslim (680), Sunan Abu Dawud (435), Sunan Ibn Majah (697).

He taught others to make up their prayers, whether the omission was intentional or unintentional. He said:

مَنْ نَسِيَ صَلَاةً فَلْيُصَلِّ إِذَا ذَكَرَهَا.

“Whoever forgets to pray should pray it as soon as he remembers.” —Sahih al-Bukhari (597), Sahih Muslim (684), Sunan Abu Dawud (442). The word “nasiya” includes willingly missed prayers as well, just as Allah says in the Qur’an: “They forgot Allah, so He forgot them.” (Surah at-Tawbah, Ayah: 67)

دَيْنُ اللَّهِ أَحَقُّ بِالْقَضَاءِ

“The debt owed to Allah is more deserving to be paid.” (The Prophet (ﷺ) referred to obligatory worship as a ‘debt’ that must be repaid.) —Sahih al-Bukhari (1953), Sahih Muslim (1148), Musnad Ahmad (2005), Sunan Abu Dawud (3310), Sunan al-Bayhaqi 4/255.

إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا فَلْيُصَلِّهَا إِذَا ذَكَرَهَا فَإِنَّ اللَّهَ يَقُولُ أَقِمِ الصَّلَاةَ لِذِكْرِي

“Whoever oversleeps or is heedless of a prayer should perform it as soon as he remembers. For Allah says: ‘Establish prayer for My remembrance.’” —Sahih Muslim (684), Musnad Ahmad (12909).

All mujtahid Imams of the Muslim Ummah agree that if an obligatory prayer is missed in its due time, it must be made up. Imam Ibn ‘Abd al-Barr (rahimahullah) said:

ومن الدليل على أن الصلاة تصلى وتقضى بعد خروج وقتها كالصائم سواء؛ وإن كان إجماع الأمة الذين أمر من شذ منهم بالرجوع إليهم وترك الخروج عن سبيلهم يغني عن الدليل في ذلك...

—al-Istidhkar, 1/78.

In the Battle of Khandaq, three of the Prophet’s (ﷺ) prayers were missed. He then prayed them in order—Dhuhr, ‘Asr, and Maghrib—before ‘Isha’, and then offered ‘Isha’.

—(Sahih) Musnad Ahmad (11465), Sunan an-Nasa’i (662), Sunan at-Tirmidhi (179); cf. Sahih al-Bukhari (596).

If Witr is missed, it should be made up later.

مَنْ نَامَ عَنْ وِتْرِه أَوْ نَسِيَهُ، فَلْيُصَلِّهِ إِذَا ذَكَّرَهُ

“Whoever sleeps through his Witr or forgets it, let him pray it as soon as he remembers.” —(Sahih) Sunan Abu Dawud (1431), Sunan at-Tirmidhi (465), Sunan ad-Daraqutni (1637).

The Prophet (ﷺ) would also make up regularly observed Sunnah or Nafl prayers later if they were missed for some reason. —Sahih Muslim (746), Sunan Ibn Majah (1158).

Prayers While Traveling (Qasr)

The Prophet (ﷺ) would shorten four-rak‘ah prayers to two rak‘ahs while traveling.

وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُواْ مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا

“When you travel through the land, there is no blame on you for shortening your prayers, if you fear that the disbelievers may harm you. Indeed, the disbelievers are your clear enemies.” —Surah an-Nisa, Ayah: 101.

‘Aishah (may Allah be pleased with her) said: “When Allah first prescribed prayer, it was two rak‘ahs in travel and at home. Then the travel prayer remained at two, while the prayer at home was increased.” —Sahih al-Bukhari (350), Sahih Muslim (685).

While traveling, if the Prophet (ﷺ) led the prayer, he would do only two rak‘ahs, then advise the local residents to complete four. For example, he said: “Pray four rak‘ahs, for indeed we are travelers.” —(Hasan hadith) Sunan Abu Dawud (1229), Musnad Ahmad (19878).

‘Umar (may Allah be pleased with him) said: “O people of Makkah, complete your (four-rak‘ah) prayer, for we are travelers.” —(Sahih) Muwatta Malik (1506), Musannaf ‘Abdur-Razzaq (4369, 4371).

Sometimes, people from distant places would come and pray behind the Prophet (ﷺ) in Madinah. Even if they were travelers, they would follow his full prayer if he prayed four. Typically, though, the Prophet (ﷺ) prayed two rak‘ahs during travel. If a traveler prays behind a resident imam, he should complete four rak‘ahs, following the imam.

‘Abdullah ibn ‘Umar would pray four if he followed the imam, but if he prayed alone (while traveling), he would pray two. —Sahih Muslim (694).

Ibn Mas‘ud said: “I prayed two rak‘ahs with the Prophet (ﷺ), two with Abu Bakr (may Allah be pleased with him), two with ‘Umar (may Allah be pleased with him), and at the beginning of ‘Uthman’s khilafah, we prayed two, then he completed four… and ‘Abdullah prayed four.” —(Sahih) Sunan Abu Dawud (1960), Sahih al-Bukhari (1084,1657), Sahih Muslim (695).

Musa ibn Salamah reported: “We were in Makkah with Ibn ‘Abbas (may Allah be pleased with him). I said: ‘When we are with you, we pray four rak‘ahs, but when we go back to our camp, we pray two.’ He said, ‘That is the Sunnah of Abu-l-Qasim (ﷺ).’” —(Sahih) Musnad Ahmad (1862), Sahih Muslim (688).

Once the Prophet (ﷺ) departed the borders of his home area, he would begin shortening the prayer. Anas (may Allah be pleased with him) said: “We prayed Dhuhr in Madinah with the Prophet (ﷺ), four rak‘ahs, and then ‘Asr in Dhu l-Hulayfah, two.” —(Sahih) Sunan at-Tirmidhi (545), Sahih Muslim (690).

Three days and nights (the distance one typically covers by foot) was set as the traveling distance, as inferred from the hadith regarding wiping over socks, etc.

جَعَلَ رَسُولُ اللهِ ثَلَاثَةَ أَيَّامٍ وَلَيَالِيَهُنَّ لِلْمُسَافِرِ وَيَوْمًا وَلَيْلَةً لِلْمُقِيمِ

—Sahih Muslim (276), Sahih Ibn Hibban (1322).

Ibn ‘Umar and Ibn ‘Abbas (may Allah be pleased with them) would pray two rak‘ahs if it was four barid (approx. ~77 km) or more.

إِنَّ ابْنَ عُمَرَ وَابْنَ عَبَّاسٍ كَانَا يُصَلِّيَانِ رَكَعَتَيْنِ رَكَعَتَيْنِ وَيُفْطِرَانِ فِي أَرْبَعَةِ بُرُدٍ فَمَا فَوْقَ ذَلِكَ.

—(Sahih) Sunan al-Bayhaqi (3/137), al-Awsat (2251), cf. Sahih al-Bukhari (1086) in mu‘allaq form.

From the instructions of the Prophet (ﷺ) transmitted by the Sahabah, if one intends to stay at a place for more than 15 days, one should pray in full (not qasr). ‘Abdullah ibn ‘Umar (may Allah be pleased with him) said:

إِذَا كُنْتَ مُسَافِرًا، فَوَطَّنْتَ نَفْسَكَ عَلَى إِقَامَةِ خَمْسَةَ عَشَرَ يَوْمًا، فَأَتِمِمِ الصَّلَاةَ، وَإِنْ كُنْتَ لَا تَدْرِي مَتَى تَظَعَنُ فَأَقْصِرْ.

—Kitab al-Athar of Imam Abu Hanifah (narration of Muhammad: 188), Kitab al-Hujjah 1/120.

If the Prophet (ﷺ) did not fix a definite stay (e.g., in wartime), he would continue shortening the prayer no matter how long. He stayed 20 days in Tabuk, shortening the prayer.

أقامَ رسولُ اللهِ بتبوك عشرينَ يوماً يقصرُ الصلاة.

—(Sahih) Sunan Abu Dawud (1235), Musnad Ahmad (14139). Cf. Sahih al-Bukhari (1080).

عَنْ ابْنِ عُمَرَ أَنَّهُ قَالَ: أَرْتَجَ عَلَيْنَا الثَّلْجُ وَنَحْنُ بِأَذْرَبِيجَانَ سِتَّةَ أَشْهُرٍ فِي غَزَاةٍ قَالَ ابْنُ عُمَرَ: فَكُنَّا نُصَلِّي رَكَعَتَيْنِ

“Ibn ‘Umar said: ‘Once, snow blocked our way in Adharbayjan for six months while on a campaign. We would still pray two rak‘ahs…’ Another narration: ‘If you intend to settle, then complete the prayer.’” —(Sahih) Sunan al-Bayhaqi 3/152, Musannaf ‘Abdur-Razzaq (4339). Cf. Musnad Ahmad (5552).

Praying on Time

The Prophet (ﷺ) generally prayed every prayer at its proper time, except at Muzdalifah (where Maghrib & ‘Isha are combined) and at ‘Arafat (where Dhuhr & ‘Asr are combined).

كَانَ رَسُولُ اللَّهِ يُصَلِّي الصَّلَاةَ لِوَقْتِهَا إِلَّا بِجَمْعٍ وَعَرَفَاتٍ.

“The Messenger of Allah (ﷺ) performed every prayer at its time, except at Muzdalifah and ‘Arafat.” —(Sahih) Sunan an-Nasa’i (3010), Sahih al-Bukhari (1682), Sahih Muslim (1289).

He did not usually join two prayers in one time. When needed, he would pray Dhuhr at the end of its time and ‘Asr at the beginning of its time, likewise Maghrib at its end and ‘Isha at its beginning.

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ إِذَا أَعْجَلَهُ السَّيْرُ فِي السَّفَرِ، يُؤَخِّرُ الْمَغْرِبَ حَتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ الْعِشَاءِ.

“I saw the Messenger of Allah (ﷺ), when pressed for time while on a journey, delay Maghrib so that he would combine it with ‘Isha.” —Sahih al-Bukhari (1091), Sahih Muslim (703).

Ibn ‘Abbas (may Allah be pleased with him) said: “I prayed eight (rak‘ahs) together and seven together with the Prophet (ﷺ).” Meaning he delayed Dhuhr to near the start time of ‘Asr, and performed ‘Asr right after it, and did likewise for Maghrib and ‘Isha.

عَن عَمرو قال: سَمِعْتُ أَبَا الشَّعْثَاءِ جَابِرًا قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ ثَمَانِيًا جَمِيعًا وَسَبْعًا جَمِيعًا...

—Sahih al-Bukhari (1174), Sahih Muslim (705).

Witr and the Two Rak‘ahs of Fajr

The Prophet (ﷺ) would never abandon the Witr prayer and the two-rak‘ah Sunnah of Fajr, whether traveling or resident.

رَكَعَ النَّبِيُّ رَكْعَتَيْ الْفَجْرِ فِي السَّفَرِ... وَلَمْ يَكُنْ يَدَعُهُمَا أَبَدًا.

“The Prophet (ﷺ) prayed the two rak‘ahs of Fajr while traveling, and he would never leave them.” —Sahih al-Bukhari (1159), Zad al-Ma‘ad 1/305.

Other regular Sunnah prayers (Sunan Ratibah) he would sometimes perform even while traveling and sometimes not.

قَالَ ابْنُ عُمَرَ: صَحِبْتُ النَّبِيَّ فَلَمْ أَرَهُ يُسَبِّحُ فِي السَّفَرِ.

“Ibn ‘Umar (may Allah be pleased with him) said: ‘I accompanied the Prophet (ﷺ), and I never saw him perform supererogatory prayers while traveling.’” —Sahih al-Bukhari (1101), Sahih Muslim (689).

Al-Bara’ (may Allah be pleased with him) said: “I traveled with the Prophet (ﷺ) 18 times and I never saw him leave the two rak‘ahs before Dhuhr.” —(Sound) Musnad Ahmad (18583), Sahih Ibn Khuzaymah (1253), al-Mustadrak al-Hakim (1187).

If possible, he would offer Nafl prayers, even from his riding animal, facing whichever direction it moved. However, for obligatory prayers, he would dismount and face the qiblah.

كَانَ رَسُولُ اللَّهِ يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ فَإِذَا أَرَادَ الْفَرِيضَةَ نَزَلَ فَاسْتَقْبَلَ الْقِبْلَةَ.

—Sahih al-Bukhari (400), Sahih Muslim (700).

Prayer During Illness

The Prophet (ﷺ) sometimes prayed sitting when ill or injured.

إِنَّ رَسُولَ اللَّهِ رَكِبَ فَرَسًا فَصُرِعَ عَنْهُ فَجُحِشَ شِقُّهُ الْأَيْمَنُ فَصَلَّى صَلَاةً مِنَ الصَّلَوَاتِ وَهُوَ قَاعِدٌ.

“The Messenger of Allah (ﷺ) once fell from a horse and injured his right side, so he performed one of the prayers sitting.” —Sahih al-Bukhari (689), Sahih Muslim (411).

Allah says there is no hardship on the ill:

وَلَا عَلَى الْمَرِيضِ حَرَجٌ

“There is no blame on the sick.” —Surah an-Nur, Ayah: 61.

‘Imran ibn Husayn (may Allah be pleased with him) said: “I had hemorrhoids, so I asked the Prophet (ﷺ) about praying. He said: ‘Pray standing; if you cannot, then sitting; and if you cannot, then on your side.’” —Sahih al-Bukhari (1117), Sunan Abu Dawud (952), Musnad Ahmad (19819).

If one is unable to make proper ruku‘ or sajdah, one may gesture with one’s head—sajdah being lower than ruku‘. The Prophet (ﷺ) did not like placing a cushion to prostrate on.

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: عَادَ رَسُولُ اللَّهِ مَرِيضًا وَأَنَا مَعَهُ فَرَآهُ يُصَلِّي وَيَسْجُدُ عَلَى وِسَادَةٍ فَنَهَاهُ وَقَالَ: إِنِ اسْتَطَعْتَ أَنْ تَسْجُدَ عَلَى الْأَرْضِ فَاسْجُدْ وَإِلَّا فَأَوْمِئْ إِيمَاءً وَاجْعَلِ السُّجُودَ أَخْفَضَ مِنَ الرُّكُوعِ

“Jabir ibn ‘Abdullah said: The Messenger of Allah (ﷺ) visited an ill person while I was with him. He saw the man praying, prostrating on a cushion. He forbade him from that and said: ‘If you can, prostrate on the ground; if not, gesture. Make your sajdah lower than your ruku‘.’” —(Hasan) Musnad Abu Ya‘la (1811), al-Mu‘jam al-Kabir (13082), Sunan al-Bayhaqi 2/306.

Praying in a chair is permissible if one cannot sit on the floor. Abu Barzah (may Allah be pleased with him) used to sit on a raised platform and dangle his legs while praying. —Mukhtasar Qiyam al-Layl, p. 206.

If the imam prays sitting due to illness, the congregation prays standing—following the last practice of the Prophet (ﷺ). Abu Bakr led while standing, and people followed him, while the Prophet (ﷺ) was seated due to illness.

وَكَانَ أَبُو بَكْرٍ يُصَلِّي وَهُوَ قَائِمٌ بِصَلَاةِ النَّبِيِّ وَالنَّاسُ يُصَلُّونَ بِصَلَاةِ أَبِي بَكْرٍ وَالنَّبِيُّ قَاعِدٌ

“Abu Bakr would lead them standing, following the Prophet (ﷺ), and the people followed Abu Bakr, while the Prophet (ﷺ) was sitting.” —Sahih Muslim (418), Sahih al-Bukhari (687), Sahih Ibn Hibban (2116).

A Woman’s Prayer

The Prophet (ﷺ) did not instruct women to pray exactly like men in every aspect. Rather, certain rulings differ for men and women. Based on hadith and the continuous tradition (talqqi) of the Muslim Ummah, these differences are recognized. Therefore, a woman’s prayer is not identical to a man’s. (For details, see “Your Prayer” in reference to the Hanafi texts.)

إِنَّ الْمَرْأَةَ لَيْسَتْ فِي ذَلِكَ كَالرَّجُلِ

“Verily, in that regard, a woman is not like a man.” —(Sahih hadith) Kitab al-Marasil (87), Sunan al-Bayhaqi (2/223). The chain is mursal.

‘Ata ibn Abi Rabah (rahimahullah) said: “A woman’s manner (of praying) is not like that of a man.” —(Sahih) Musannaf Ibn Abi Shaybah (2489), Musannaf ‘Abdur-Razzaq (5066).

Also, a woman’s ‘awrah in prayer is more encompassing than a man’s. She must cover her entire body, except for her face, hands (up to the wrists), and feet (according to certain opinions).

لَا تُقْبَلُ صَلَاةُ حَائِضٍ إِلَّا بِخِمَارٍ

“A woman’s prayer is not accepted unless she wears a khimar (head covering).” —(Sahih hadith) Musnad Ahmad (25167), Sunan Abu Dawud (641), Sunan at-Tirmidhi (377).

‘Aishah (may Allah be pleased with her) said: “A woman must have three garments for prayer: a long loose dress, a large outer sheet (jilbab), and a khimar. ‘Aishah would sometimes tear her waist-wrapper and use it as an upper covering.” (Sahih) Tabaqat Ibn Sa‘d 8/71; cf. Sunan Abu Dawud (639), Muwatta Malik (473), Musannaf ‘Abdur-Razzaq (5031).

Women should pray in a more concealed manner—bringing limbs close together in standing, ruku‘, sajdah, and tashahhud.

عَنِ ابْنِ عَبَّاسٍ أَنَّهُ سُئِلَ عَنْ صَلَاةِ الْمَرْأَةِ، فَقَالَ: تَجْتَمِعُ وَتَحْتَفِرُ

“Ibn ‘Abbas (may Allah be pleased with him) was asked about a woman’s prayer, and he said, ‘She should keep herself closely drawn together (i.e., discreet).’” —(Reliable chain) Musannaf Ibn Abi Shaybah (2794), Majma‘uz Zawa’id (2494).

At takbir, she does not raise her hands like a man, but lifts them close to her chest inside her covering. She places her hands on her chest.

وَالْمَرْأَةُ تَجْعَلُ يَدَيْهَا حِذَاءَ ثَدْيَيْهَا

“A woman places her hands at the level of her chest.” —(Hasan) al-Mu‘jam al-Kabir by at-Tabarani, 22/19-20.

‘Ata said: “She does not raise her hands like a man,” then indicated how she keeps her arms low and tight. —(Sahih) Musannaf Ibn Abi Shaybah (2489), Musannaf ‘Abdur-Razzaq (5066).

In ruku‘ and sajdah, her elbows remain close to her sides; she does not spread out as men do.

إِنَّ رَسُولَ اللَّهِ مَرَّ عَلَى امْرَأَتَيْنِ تُصَلِّيَانِ فَقَالَ: إِذَا سَجَدْتُمَا فَضُمَّا بَعْضَ اللَّحْمِ إِلَى الْأَرْضِ فَإِنَّ الْمَرْأَةَ لَيْسَتْ فِي ذَلِكَ كَالرَّجُلِ

“The Messenger of Allah (ﷺ) once passed by two women praying. He said, ‘When you prostrate, keep yourselves lowered to the ground, for a woman is not like a man in this matter.’” —(Sahih hadith) Kitab al-Marasil by Abu Dawud (87), Sunan al-Bayhaqi (2/223), chain is mursal.

In the sitting posture, she places her two legs out to the right and sits on her left hip, keeping her thighs close together.

إِذَا جَلَسَتِ الْمَرْأَةُ فِي الصَّلَاةِ وَضَعَتْ فَخِذَهَا عَلَى فَخِذِهَا الْأُخْرَى وَإِذَا سَجَدَتْ أَلْصَقَتْ بَطْنَهَا فِي فَخِذَيْهَا كَأَسْتَرِ مَا يَكُونُ لَهَا

“When a woman sits in prayer, she places one thigh over the other, and when she prostrates, she presses her stomach to her thighs as much as possible for concealment.” —(Sound) Sunan al-Bayhaqi (2/223); see also Musannaf Ibn Abi Shaybah (2795, 2799), 2/505.

Sunan Ratibah

The Prophet (ﷺ) used to regularly pray certain Sunnah prayers before or after the obligatory prayers. In total, they amount to twelve rak‘ahs daily. He strongly encouraged the Ummah to observe them.

مَنْ صَلَّى فِي يَوْمٍ وَلَيْلَةٍ ثِنْتَيْ عَشْرَةَ رَكْعَةً بُنِيَ لَهُ بَيْتٌ فِي الْجَنَّةِ أَرْبَعًا قَبْلَ الظُّهْرِ وَرَكْعَتَيْنِ بَعْدَهَا وَرَكْعَتَيْنِ بَعْدَ الْمَغْرِبِ وَرَكْعَتَيْنِ بَعْدَ الْعِشَاءِ وَرَكْعَتَيْنِ قَبْلَ صَلَاةِ الْفَجْرِ

“Whoever prays twelve rak‘ahs in a day and night will have a house built for him in Paradise: four before Dhuhr, two after it, two after Maghrib, two after ‘Isha, and two before Fajr.” —Sunan at-Tirmidhi (415), Sunan an-Nasa’i (1794), cf. Sahih Muslim (728).

He would pray four before Dhuhr and two after; likewise on Jumu‘ah. —(Sahih) Sunan at-Tirmidhi (415), Sunan Abu Dawud (1251), Sunan an-Nasa’i (874), 3/269, Sunan Ibn Majah (1140), Radd al-Muhtar.

Then two after Maghrib, two after ‘Isha, and two before Fajr—these are the most stressed. He never left the two rak‘ahs before Fajr, whether traveling or resident.

لَمْ يَكُنِ النَّبِيُّ عَلَى شَيْءٍ مِنَ النَّوَافِلِ أَشَدَّ مِنْهُ تَعَاهُدًا عَلَى رَكْعَتَيْ الْفَجْرِ

“No nawafil were more beloved to the Prophet (ﷺ) or observed more consistently than the two rak‘ahs of Fajr.” —Sahih al-Bukhari (1169), Sahih Muslim (724), Musnad of Abu Hanifah (Haskafi’s version, 96).

He said, “Do not leave them, even if cavalry is chasing you.” —(Hasan) Sunan Abu Dawud (1258), Musnad Ahmad (9253), Nayl al-Awtar 3/26.

The Prophet (ﷺ) taught his Companions such that even if the iqamah for Fajr had started and someone had not yet prayed the two Sunnah, they would pray it swiftly then join the congregation.

‘Abdullah entered the mosque while the imam was in Fajr, so he prayed the two rak‘ahs of Fajr first. —(Hasan) Sharh Ma‘anil Athar 1/255, al-Mu‘jam al-Kabir (9387), Musannaf ‘Abdur-Razzaq (4021).

Ibn ‘Abbas (may Allah be pleased with him) arrived and the imam was already in Fajr, so he performed the two Sunnah behind the imam, then joined. —(Sahih) Sharh Ma‘anil Athar 1/255 (2160).

He also encouraged praying four before ‘Asr and some Sunnah before ‘Isha.

“May Allah have mercy on one who prays four before ‘Asr.” —(Hasan) Musnad Ahmad (5980), Sunan at-Tirmidhi (430), Sahih Ibn Hibban (2453).

“Between every two adhans is a prayer… for whoever wishes.” —Sahih al-Bukhari (627), Sahih Muslim (838).

He did not pray two Sunnah before Maghrib as a regular habit, nor strongly encourage it. —Zad al-Ma‘ad 1/302; Ibn ‘Umar said he did not see anyone doing that in the Prophet’s era. —(Sahih) Musnad ‘Abd ibn Humayd (804), Sunan Abu Dawud (1284), Sunan al-Bayhaqi (2/476–477).

He would pray at night between Maghrib and ‘Isha at times, and the Sahabah did so as well, referencing Surah as-Sajdah: “Their sides forsake their beds…” (32:16). —Sunan Abu Dawud (1321), Mukhtasar Qiyam al-Layl, p. 86.

One companion said, “I came to the Prophet (ﷺ) and prayed Maghrib with him. When he finished, he stood praying and did not stop until he prayed ‘Isha, then left.” —(Sahih) Musnad Ahmad (23436), Sahih Ibn Khuzaymah (1194), al-Sunan al-Kubra (8365).

The Prophet (ﷺ) generally offered his Sunnah and Nafl prayers at home, encouraging his Companions to do the same, saying:

فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ صَلَاةِ الْمَرْءِ فِي بَيْتِهِ إِلَّا الصَّلَاةَ الْمَكْتُوبَةَ

“O people, pray in your homes, for truly the best prayer of a person is in his house, except the obligatory prayer.” —Sahih al-Bukhari (7290), Sahih Muslim (777, 781), Musnad Ahmad (21582).

After the two rak‘ahs of Fajr Sunnah, he would not sleep. But if tired, he would rest briefly. He generally prayed the Sunnah close to the iqamah time.

إِنَّ النَّبِيَّ لَمْ يَكُنْ يَضْطَجِعُ لِسُنَّةٍ، وَلَكِنَّهُ كَانَ يَدْأَبُ لَيْلَتَهُ فَيَسْتَرِيْحُ وَكَانَ ابْنُ عُمَرَ يَحْصُبُهُمْ إِذَا رَآهُمْ يَضْطَجِعُونَ عَلَى أَيْمَانِهِمْ.

“The Prophet (ﷺ) and Ibn ‘Umar did not lie down as a Sunnah. Rather, if the Prophet (ﷺ) had exerted himself at night and felt tired, he took brief rest. Ibn ‘Umar would throw pebbles at anyone he saw lying on their side (thinking it a Sunnah).” —Zad al-Ma‘ad 1/309, Musannaf