The Time-Based Sunan
Time-based sunan are the recommended acts that are linked to certain times in the day and night. I have divided them into seven time periods: before Fajr, the time of Fajr, the time of Duha, the time of Dhuhr, the time of Asr, the time of Maghrib, and the time of Isha.
Before Fajr
This is the first time period in terms of waking up from sleep. The sunan in this time are divided into two parts:
First Part: Waking Up from Sleep and What Follows It
These are the actions that the Prophet ﷺ used to do:
He used the siwak on his mouth, meaning he would rub his teeth with the siwak.
Hudhayfah said: “When the Prophet ﷺ used to get up during the night, he would rub his mouth with the siwak.” (Reported by al-Bukhari no. 245 and Muslim no. 255)
In another narration: “When the Messenger of Allah ﷺ used to get up for tahajjud, he would rub his mouth with the siwak.” And the meaning of “shaws” is to rub the teeth sideways with the siwak.
He would say the remembrance that is said upon waking from sleep.
As reported in Sahih al-Bukhari from Hudhayfah, he said: “When the Prophet ﷺ intended to sleep, he would say: ‘In Your name, O Allah, I die and I live.’ And when he woke up from his sleep, he would say: ‘Praise be to Allah who gave us life after causing us to die, and to Him is the return.’” (Reported by al-Bukhari no. 6324 and Muslim no. 2711)
He would wipe the sleep from his face.
He would look at the sky.
He would recite the last ten verses of Surah Aal Imran.
These three sunan come in the hadith of Ibn Abbas that is agreed upon: “He stayed one night at the house of Maymunah, the wife of the Prophet ﷺ, and she was his aunt. I lay across the pillow, and the Messenger of Allah ﷺ and his family lay along it. The Messenger of Allah ﷺ slept until the middle of the night, or a little before or after it. Then he woke up and sat up, wiping the sleep from his face with his hand. Then he recited the last ten verses from Surah Aal Imran. Then he went to a hanging water container and made wudu from it and did it well. Then he stood up and prayed.” (Reported by al-Bukhari no. 183 and Muslim no. 763)
In another narration in Muslim: “Then the Prophet ﷺ got up in the last part of the night and went out, looked to the sky, and then recited this verse: ‘Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for people of understanding.’ (Aal Imran: 190)” (Reported by Muslim no. 255)
He wiped the sleep from his face with his hand, meaning he wiped his eyes with his hand to remove the effects of sleep. (The word ‘sunn’ means ‘village’.)
And in another narration in Muslim, it explains what should be read by someone who wants to follow this sunnah, and that is to start from the verse: “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for people of understanding,” all the way to the end of Surah Al Imran.
The Prophet’s ﷺ reciting of these verses before wudu shows that it is allowed to recite the Quran while not being in a state of minor purity.
He would wash his hands three times.
This is based on the hadith of Abu Hurayrah that the Prophet ﷺ said: “If one of you wakes up from his sleep, let him not put his hand into the container until he washes it three times, for he does not know where his hand spent the night.” (Reported by al-Bukhari no. 3295 and Muslim no. 278)
He would sniff water into his nose and blow it out three times.
In the hadith of Abu Hurayrah, the Prophet ﷺ said: “If one of you wakes up from sleep, let him blow water into his nose three times, for Shaytan spends the night on his nose.” And in the narration of al-Bukhari: “If one of you wakes up from sleep and performs wudu, let him blow water into his nose three times…” (Reported by Muslim no. 256; reported by al-Bukhari no. 162 and Muslim no. 278; reported by al-Bukhari no. 3295 and Muslim no. 238)
Then he would perform wudu.
This is shown in the earlier hadith of Ibn Abbas, when the Prophet ﷺ wanted to pray, he went to a hanging water container and made wudu from it.
The Sunan of Wudu
When we come to the act of wudu, we should pause to list the sunan of wudu briefly and by count, not in detail, just as a reminder and to complete the discussion of the sunan.
Using the Siwak
This is done before starting wudu, or before rinsing the mouth. This is the second time it is sunnah to use the siwak (the first was when waking from sleep). It is sunnah for the one who wants to do wudu to use the siwak, based on the hadith of Abu Hurayrah that the Messenger of Allah ﷺ said: “If it were not that I would make things difficult for my ummah, I would have commanded them to use the siwak with every wudu.” (Reported by Ahmad no. 9928, Ibn Khuzaymah and he declared it authentic 1/73/140, al-Hakim 1/245, and al-Bukhari mentioned it in a hanging form with certainty in the chapter on moist and dry siwak for the scholar)
And in the hadith of Aisha: “We used to prepare his siwak and his water, and Allah would raise him in the night whenever He wished, and he would use the siwak, make wudu, and pray.” (Reported by Muslim no. 746)
Saying Bismillah
In the hadith of Abu Hurayrah: “There is no wudu for the one who does not mention the name of Allah.” (Reported by Ahmad no. 11371, Abu Dawud no. 101, and Ibn Majah no. 397)
Saying Bismillah is a sunnah and this is the view of the majority of scholars.
Washing the Hands Three Times
In the hadith of Uthman describing the wudu of the Prophet ﷺ, it says: “He called for water to perform wudu, and he made wudu and washed his hands three times.” Then he said: “I saw the Prophet ﷺ making wudu like my wudu.” (Reported by al-Bukhari no. 164 and Muslim no. 226)
Beginning with the Right Side in Washing Hands and Feet
In the hadith of Aisha: “The Prophet ﷺ liked to begin with the right in his purification, combing his hair, and in all of his affairs.” (Reported by al-Bukhari no. 168 and Muslim no. 268)
Starting with Rinsing the Mouth and Nose
In the hadith of Uthman describing the Prophet’s ﷺ wudu: “He rinsed his mouth and nose, then washed his face three times…” If someone delayed the rinsing of mouth and nose until after washing the face, it is still valid. (Reported by al-Bukhari no. 199 and Muslim no. 226)
Sniffing Water Deeply and Blowing It Out for the One Who Is Not Fasting
In the hadith of Laqit ibn Saburah, the Prophet ﷺ said to him: “Perfect your wudu, run your fingers between your fingers, and sniff water deeply unless you are fasting.” The scholars took the idea of rinsing the mouth well from the Prophet’s ﷺ saying: “Perfect your wudu.” (Reported by Ahmad no. 17846, Abu Dawud no. 142, and Ibn Hajar said: This is a sahih hadith in al-Isabah 15/9)
Rinsing the Mouth and Nose from One Handful and Not Separating Them
In the hadith of Abdullah ibn Zayd describing the Prophet’s ﷺ wudu: “He put his hand into the container, scooped water, and rinsed his mouth and nose from one handful. He did that three times…” (Reported by al-Bukhari no. 192 and Muslim no. 235)
The Sunnah Way of Wiping the Head
This is to begin wiping the head by placing the hands at the front of the head, then moving them back to the nape of the neck, and then returning them to where one started. Women do the same, and any hair that goes beyond the neck is not wiped.
This is based on the hadith of Abdullah ibn Zayd describing the Prophet’s ﷺ wudu: “He began at the front of his head, then went to the back, then brought his hands back to where he started.” (Reported by al-Bukhari no. 185 and Muslim no. 235)
Washing the Body Parts Three Times
The first wash is obligatory. The second and third are sunnah. One should not go beyond three times.
This is based on the hadith in al-Bukhari from Ibn Abbas: “The Prophet ﷺ made wudu once, once.” (Reported by al-Bukhari no. 157)
And also in al-Bukhari from Abdullah ibn Zayd: “The Prophet ﷺ made wudu twice, twice.” (Reported by al-Bukhari no. 158)
And in the two Sahihs from the hadith of Uthman: “The Prophet ﷺ made wudu three times.” (Reported by al-Bukhari no. 159)
Therefore, it is best to vary sometimes: doing wudu once, once; other times twice; and other times three times. He may even vary the number of washes for different parts—for example, washing the face three times, the hands twice, and the feet once.
And this is found in the two Sahihs in another narration from Abdullah ibn Zayd. (Reported by al-Bukhari no. 185 and Muslim no. 235)
But most often, he would do it three times completely. This was the regular practice of the Prophet ﷺ.
The Remembrance after Wudu
From the hadith of Umar, he said: The Messenger of Allah ﷺ said: “Whoever of you performs wudu and perfects it, then says: ‘I bear witness that there is no god but Allah, and that Muhammad is the servant and Messenger of Allah,’ the eight gates of Paradise will be opened for him, and he may enter from whichever he wishes.” (Muslim no. 234)
Or what comes in the hadith of Abu Sa‘id, raised to the Prophet ﷺ: “Whoever makes wudu and finishes, then says: ‘Glory be to You, O Allah, and with Your praise, I bear witness that there is no god but You, I seek Your forgiveness and I repent to You’—Allah will stamp it with a seal, and it will be raised under the Throne, and it will not be broken until the Day of Judgement.” (Reported by al-Nasa’i in ‘Amal al-Yawm wa al-Laylah p. 147, and al-Hakim 1/752. Ibn Hajar said its chain is authentic in Nata’ij al-Afkar 1/246. He also said that even if it is not sahih as a statement of the Prophet ﷺ, it is the statement of a Companion, and it has the ruling of being from the Prophet ﷺ because such things are not said from opinion.)
The Night Prayer and Witr
This part includes several acts from the practice of the Prophet (peace and blessings be upon him), and they are as follows:
Praying the Night Prayer in Its Best Time
If someone asks: what is the best time for the night prayer?
The answer is: It is known that the time for witr begins after the ‘Isha prayer and lasts until the break of dawn. Therefore, the time for praying witr falls between ‘Isha and Fajr.
This is shown in the narration of Aisha who said: “The Messenger of Allah (peace and blessings be upon him) used to pray between finishing the ‘Isha prayer and the break of dawn, eleven rak‘at, saying salam after every two rak‘at, and ending with one rak‘ah.” (al-Bukhari 2031, Muslim 736)
As for the best time for night prayer: it is the third of the night after its halfway point.
This means a person divides the night into two halves, then prays in the third of the second half of the night, and sleeps at the end—that is, he prays in the fourth and fifth sixths of the night and sleeps in the sixth sixth.
This is based on the narration of Abdullah ibn Amr who said: The Messenger of Allah (peace and blessings be upon him) said: “The most beloved fast to Allah is the fast of Dawud, and the most beloved prayer to Allah is the prayer of Dawud. He used to sleep half the night, pray a third of it, and sleep the final sixth. And he would fast one day and not fast the next.” (al-Bukhari 3420, Muslim 1159)
If someone wants to follow this sunnah, how does he calculate the night?
He calculates from sunset to dawn, then divides that into six parts. The first three parts are the first half of the night. Then he prays in the fourth and fifth parts—this is considered a third of the second half—and he sleeps in the final sixth. This is why Aisha said: “The Prophet (peace and blessings be upon him) was not with me at sahar except sleeping.” (al-Bukhari 1133, Muslim 742)
This is how a Muslim prays in the best time for the night prayer, just as in the narration of Abdullah ibn Amr.
The Best Times to Pray at Night
There are three levels of excellence regarding the time of night prayer:
First Level: Sleep for the first half, then pray for a third, then sleep for a sixth—as mentioned above. (al-Bukhari 3420, Muslim 1159)
Second Level: Pray during the last third of the night.
This is supported by the narration of Abu Hurayrah that the Messenger of Allah (peace and blessings be upon him) said: “Our Lord, blessed and exalted, descends every night to the lowest heaven when the last third of the night remains. He says: Who is calling upon Me that I may respond to him? Who is asking Me that I may give to him? Who is seeking My forgiveness that I may forgive him?” (al-Bukhari 3420, Muslim 1159)
Third Level: Pray in the early part of the night or whenever it is easy during the night.
This is supported by the narration of Jabir who said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever fears that he will not wake up at the end of the night, let him pray witr at its beginning. But whoever hopes to wake up at the end of the night, let him pray witr then. Verily, the prayer at the end of the night is witnessed, and that is better.” (Muslim 755)
This also includes the Prophet’s advice to Abu Dharr, Abu al-Darda’, and Abu Hurayrah, each of whom said: “My close companion advised me with three things,” and mentioned among them: “That I should pray witr before I sleep.” (al-Nasa’i al-Kubra 2712, al-Albani graded it sahih in as-Silsilah as-Sahihah 2166; Ahmad 27481, Abu Dawud 1433, al-Albani graded it sahih in Sahih Abi Dawud 5/177)
Praying Eleven Rak‘at is from the Sunnah
This is the most complete form. Aisha said: “The Messenger of Allah (peace and blessings be upon him) never exceeded eleven rak‘at in Ramadan or outside of it.” (al-Bukhari 1145, Muslim 758)
It is also reported that the Prophet (peace and blessings be upon him) prayed thirteen rak‘at, in the narration of Aisha in Sahih Muslim. (Muslim 737)
This variation is part of the diversity in the Prophet’s witr. Most often, he would pray eleven, but sometimes thirteen. So both are valid ways to combine the narrations. (al-Bukhari 1981, Muslim 721)
Beginning the Night Prayer with Two Short Rak‘at
Aisha said: “Whenever the Messenger of Allah (peace and blessings be upon him) got up at night to pray, he would begin his prayer with two short rak‘at.” (Muslim 767)
Saying the Opening Supplications in the Night Prayer
Among them is what Aisha said: “When the Prophet (peace and blessings be upon him) got up at night to pray, he would begin his prayer saying: ‘O Allah, Lord of Jibril, Mika’il, and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your servants in that over which they differ. Guide me to the truth in that over which they differ, by Your permission. Verily, You guide whom You will to a straight path.’”
Allahumma Rabba Jibrā’īl wa Mīkā’īl wa Isrāfīl, Fātir as-samāwāti wal-ard,
‘Ālim al-ghaybi wash-shahādah,
Anta tahkumu bayna ‘ibādika fīmā kānū fīhi yakhtalifūn,
Ihdinī limā khtulifa fīhi min al-haqq bi-idhnik, innaka tahdī man tashā’u ilā sirātin mustaqīm
(Muslim 770)
And what Ibn Abbas said: “When the Prophet (peace and blessings be upon him) stood for the night prayer, he would say: ‘O Allah, to You belongs all praise. You are the light of the heavens and the earth. To You belongs all praise. You are the maintainer of the heavens and the earth. To You belongs all praise. You are the Lord of the heavens and the earth and whoever is in them. You are the Truth. Your promise is true. Your word is true. Meeting You is true. Paradise is true. Hellfire is true. The Prophets are true. The Hour is true. O Allah, to You I submit, in You I believe, upon You I rely, to You I return, with You I argue, and to You I refer. So forgive me what I have done before and what I will do later, and what I have done secretly and openly. You are my God; there is no god but You.’”
Allāhumma laka al-ḥamdu anta nūru as-samāwāti wa al-arḍi wa man fīhinna. Wa laka al-ḥamdu anta qayyimu as-samāwāti wa al-arḍi wa man fīhinna.
Wa laka al-ḥamdu anta rabb as-samāwāti wa al-arḍi wa man fīhinna. Anta al-ḥaqq wa wa‘duka al-ḥaqq wa qawluka al-ḥaqq wa liqā’uka ḥaqq wa al-jannatu ḥaqq wa an-nāru ḥaqq wa an-nabiyyūna ḥaqq wa Muḥammadun ḥaqq wa as-sā‘atu ḥaqq.
Allāhumma laka aslamtu wa bika āmantu wa ‘alayka tawakkaltu wa ilayka anabtu wa bika khāṣamtu wa ilayka ḥākamtu faghfir lī mā qaddamtu wa mā akhkhartu wa mā asrartu wa mā a‘lantu anta al-muqaddimu wa anta al-mu’akhkhiru lā ilāha illā anta
(al-Bukhari 7499, Muslim 768)
Lengthening the Standing, Bowing, and Prostration
It is from the sunnah to make all the physical pillars of the prayer close in length.
Also, the Prophet (peace and blessings be upon him) would recite slowly, pausing at each verse without joining them, and when he passed by a verse of glorification, he would glorify; when passing a verse of supplication, he would supplicate; and when passing a verse of seeking refuge, he would seek refuge.
Hudhayfah said: “I prayed with the Prophet (peace and blessings be upon him) one night. He began with al-Baqara. I said: he will bow at the hundredth verse, then he continued. Then he began an-Nisa’ and recited it. Then he began Aal Imran and recited it. He recited slowly. When he came across a verse of glorification, he glorified. When he came across a verse of request, he requested. When he came across a verse of seeking refuge, he sought refuge. Then he bowed and said: ‘Glory be to my Lord, the Mighty’—his bowing was about the length of his standing. Then he said: ‘Allah hears the one who praises Him,’ then he stood for a long time, nearly equal in length. Then he prostrated and said: ‘Glory be to my Lord, the Most High’—his prostration was nearly the length of his standing.” (Muslim 772)
And in the Musnad of Ahmad, from the narration of Umm Salamah: “She was asked about the recitation of the Messenger of Allah (peace and blessings be upon him), and she said: He would pause between every verse: ‘In the name of Allah, the Most Merciful, the Most Compassionate. (pause) Praise be to Allah, the Lord of the worlds. (pause) The Most Merciful, the Most Compassionate. (pause) Master of the Day of Judgement.’” (Ahmad 26583; al-Daraqutni said: its isnad is authentic and all the narrators are trustworthy; al-Nawawi confirmed it in al-Majmu‘ 3/333)
Saying Salam After Every Two Rak‘at
Ibn Umar said: “A man stood and asked: O Messenger of Allah, how is the night prayer? The Messenger of Allah said: The night prayer is in twos. If you fear that morning will come, then pray one rak‘ah as witr.” (al-Bukhari 990, Muslim 749)
Meaning: pray two, then two, saying salam after each pair, not four all together.
Reciting Specific Surahs in the Last Three Rak‘at
In the first rak‘ah: “Glorify the Name of your Lord, the Most High.”
In the second: “Say: O disbelievers.”
In the third: “Say: He is Allah, the One.”
This is shown in the narration of Ubayy ibn Ka‘b: “The Messenger of Allah (peace and blessings be upon him) used to recite in witr: ‘Glorify the Name of your Lord, the Most High,’ ‘Say: O disbelievers,’ and ‘Say: He is Allah, the One.’” (Abu Dawud 1423, al-Nasa’i 1733, Ibn Majah 1171; al-Nawawi authenticated it in al-Khulasa 1/556; al-Albani authenticated it in Sahih al-Nasa’i 1/273)
Saying the Qunoot in Witr Sometimes
This means making supplication in the third rak‘ah, the one in which Surah al-Ikhlas is recited. The Qunoot in witr is a sunnah to do sometimes and to leave sometimes. This was the choice of Shaykh al-Islam Ibn Taymiyyah. It is better to leave it more often than doing it. (al-Bukhari 990, Muslim 749)
Should One Raise the Hands During Qunoot in Witr?
The correct view is that one raises the hands. This is the view of the majority of scholars, as this was established from Umar (may Allah be pleased with him) as mentioned by al-Bayhaqi, who declared it authentic. (Sunan Al Kubra by al-Bayhaqi 2/211) Al-Bayhaqi also said that several Companions used to raise their hands in qunoot. (al-Sunan al-Kubra 2/211)
What Should Be Said at the Start of the Qunoot?
The stronger view, and Allah knows best, is that one should begin with praising Allah and glorifying Him, then send prayers upon the Prophet (peace and blessings be upon him), then make du‘a. This is closer to being answered.
This is shown in the narration of Fadala ibn Ubayd, who said: The Prophet (peace and blessings be upon him) heard a man making du‘a in his prayer without sending prayers upon the Prophet, so the Prophet said: “This man rushed.” Then he called him and said to him and to others: “When one of you prays, let him begin with praising Allah and glorifying Him, then let him send prayers upon the Prophet, then let him make du‘a as he wishes.” (al-Tirmidhi 3477, he said: this hadith is hasan sahih)
Ibn al-Qayyim said: It is recommended in du‘a to begin with praising Allah and glorifying Him before asking, then ask for what one needs—just as in the narration of Fadala ibn Ubayd. (al-Wabil al-Sayyib, p. 110)
Should One Wipe the Face After the Qunoot?
The correct opinion is that it is not a sunnah to wipe the face after du‘a, due to lack of any authentic proof for it.
Imam Malik was asked about a man wiping his face with his hands after du‘a, and he disapproved of it, saying: “I do not know of it.” Shaykh al-Islam said: As for wiping the face with the hands, there are only one or two narrations about it, but they are not strong enough to be proof. (see: al-Fatawa 22/519; Kitab al-Witr by al-Marwazi, p. 236)
Du‘a in the Last Third of the Night
Du‘a is strongly encouraged at the end of the night. If one has already made du‘a during the Qunoot of witr, that suffices. But if not, it is still sunnah to make du‘a at this time, as this is a time when du‘a is more likely to be answered. Allah descends to the lowest heaven in a manner that befits His Majesty. The two sahih collections contain the narration of Abu Hurayrah that the Prophet (peace and blessings be upon him) said: “Our Lord, blessed and exalted, descends every night to the lowest heaven when the last third of the night remains. He says: Who is calling upon Me that I may respond to him? Who is asking Me that I may give to him? Who is seeking My forgiveness that I may forgive him?” (al-Bukhari 1145, Muslim 758)
Saying ‘Subhan al-Malik al-Quddus’ Three Times After Witr
It is sunnah to say this, raising the voice on the third time.
This is shown in the narration of Ubayy ibn Ka‘b who said: “The Messenger of Allah (peace and blessings be upon him) used to recite in witr: ‘Glorify the Name of your Lord, the Most High,’ ‘Say: O disbelievers,’ and ‘Say: He is Allah, the One.’ When he finished, he would say: ‘Subhan al-Malik al-Quddus’ three times.” And in the narration of Abdur Rahman ibn Abza: “He would raise his voice on the third time.” (al-Nasa’i 1702, authenticated by al-Nawawi and al-Albani; Ahmad 15354, al-Nasa’i 1734, authenticated by al-Albani in Mishkat al-Masabih 1/398)
Waking Up One’s Family for the Night Prayer
It is sunnah for a man to wake his family for the night prayer, and likewise for a woman to wake her husband or other family members. This is part of helping one another in goodness.
Aisha said: “The Prophet (peace and blessings be upon him) used to pray his entire night prayer while I was lying across between him and the qiblah. When he wanted to pray witr, he would wake me, and I would pray witr.” (al-Bukhari 1145, Muslim 758)
And Umm Salamah said: The Prophet (peace and blessings be upon him) woke up and said: “Glory be to Allah! What treasures have been sent down tonight! And what trials have been sent down! Who will wake up the dwellers of these rooms (meaning his wives) to pray? Many are clothed in this world but naked in the Hereafter.” (al-Nasa’i 1702, authenticated by al-Nawawi and al-Albani as mentioned earlier; Ahmad 15354, al-Nasa’i 1734, authenticated by al-Albani in Mishkat al-Masabih 1/398)
Praying in a Way That Is Gentle on the Body
If one becomes tired, he should pray sitting.
Anas said: The Messenger of Allah (peace and blessings be upon him) entered the masjid and saw a rope tied between two pillars. He said: “What is this?” They said: “It belongs to Zaynab. She prays, and when she gets tired, she holds onto it.” He said: “Untie it. Let one of you pray as long as he has energy. When he gets tired, let him sit.” (al-Bukhari 512, Muslim 512)
And if he feels sleepy, he should sleep and then pray when fresh.
Aisha said: The Prophet (peace and blessings be upon him) said: “If one of you becomes sleepy during prayer, let him lie down until the sleep goes away. For if one prays while sleepy, he may intend to ask for forgiveness but curse himself instead.” (al-Bukhari 6218)
Also, if he becomes sleepy while reciting the Quran at night, the sunnah is that he sleeps to regain strength.
Abu Hurayrah said: The Messenger of Allah (peace and blessings be upon him) said: “If one of you gets up at night and the Quran becomes jumbled on his tongue, and he no longer knows what he is saying, let him lie down.” (al-Bukhari 1150, Muslim 784; al-Bukhari 212, Muslim 786; Muslim 787)
Making Up Missed Night Prayer During the Day as Even Rak‘at
If a person had the habit of praying three rak‘at witr but slept through it or was sick and unable to pray it, he should make it up during the day with four rak‘at, praying two by two. If he usually prayed five, he makes up six, and so on.
This is what the Prophet (peace and blessings be upon him) used to do.
Aisha said: “If the Prophet (peace and blessings be upon him) missed the night prayer due to sleep or illness, he would pray twelve rak‘at during the day.” (Muslim 746)
The Adhan and Its Sunan
The adhan includes several recommended acts from the sunnah of the Prophet (peace and blessings be upon him)
Saying What the Mu’adhdhin Says
It is sunnah for the one who hears the adhan to repeat what the mu’adhdhin says, except in the two phrases hayya ‘ala as-salah and hayya ‘ala al-falah, in which he says: La hawla wa la quwwata illa billah.
This is based on the narration of Abdullah ibn Amr ibn al-‘As who heard the Prophet (peace and blessings be upon him) say: “When you hear the mu’adhdhin, say what he says…” (Muslim 384)
And the narration of Umar ibn al-Khattab who said: The Messenger of Allah (peace and blessings be upon him) said: “When the mu’adhdhin says: ‘Allahu Akbar, Allahu Akbar,’ then one of you says: ‘Allahu Akbar, Allahu Akbar’;
Then he says: ‘Ashhadu alla ilaha illa Allah,’ and one of you says: ‘Ashhadu alla ilaha illa Allah’; then he says: ‘Ashhadu anna Muhammadan Rasul Allah,’ and one of you says: ‘Ashhadu anna Muhammadan Rasul Allah’;
Then he says: ‘Hayya ‘ala as-salah,’ and he says: ‘La hawla wa la quwwata illa billah’; then he says: ‘Hayya ‘ala al-falah,’ and he says: ‘La hawla wa la quwwata illa billah’; then he says: ‘Allahu Akbar, Allahu Akbar,’ and he says: ‘Allahu Akbar, Allahu Akbar’; then he says: ‘La ilaha illa Allah,’ and he says: ‘La ilaha illa Allah’—from his heart—he will enter Paradise.” (Muslim 384)
And at the time of the special addition in the Fajr adhan, when the mu’adhdhin says: As-salatu khayrun min an-nawm (“Prayer is better than sleep”), it is sunnah to say the same in response.
Saying the Supplication After the Shahadah
It is sunnah to say the following after the mu’adhdhin finishes saying Ashhadu anna Muhammadan Rasul Allah the second time:
As narrated from Sa’d that the Messenger of Allah (peace and blessings be upon him) said: “Whoever says when he hears the mu’adhdhin:
‘Ashhadu alla ilaha illa Allah wahdahu la sharika lah, wa anna Muhammadan abduhu wa rasuluh, raditu billahi rabban, wa bi Muhammadin rasulan, wa bil-islami dinan’
(I bear witness that there is no god but Allah alone without any partner, and that Muhammad is His servant and Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger, and with Islam as my religion)—his sins will be forgiven.” (Muslim 386)
Sending Blessings Upon the Prophet After the Adhan
Abdullah ibn Amr said: The Messenger of Allah (peace and blessings be upon him) said: “When you hear the mu’adhdhin, repeat what he says, then send salawat (blessings) upon me. For whoever sends salat upon me once, Allah will send ten upon him. Then ask Allah to grant me al-wasilah, for it is a rank in Paradise that is only befitting for one servant of Allah, and I hope to be that one. Whoever asks for al-wasilah for me, my intercession becomes binding for him.” (Muslim 384)
Allāhumma ṣalli ʿalā Muḥammad wa ʿalā āli Muḥammad, kamā ṣallayta ʿalā Ibrāhīm
The best form of salutations r: “O Allah, send prayers upon Muhammad and upon the family of Muhammad, just as You sent prayers upon Ibrahim…”
Saying the Supplication After the Adhan
Jabir said: The Messenger of Allah (peace and blessings be upon him) said: “Whoever says after hearing the call to prayer:
‘Allahumma Rabba hadhihi-d-da‘wati-t-tammah, was-salati-l-qa’imah, ati Muhammadan al-wasilata wal-fadilah, wab‘ath-hu maqaman mahmudan allathee wa‘adtah
(O Allah, Lord of this perfect call and the established prayer, give Muhammad the means and virtue, and raise him to the praiseworthy station which You have promised him)’—my intercession will be guaranteed for him on the Day of Judgement.” (Muslim 385)
Making Du‘a Between the Adhan and Iqamah
Abdullah ibn Amr said: A man said: “O Messenger of Allah, the mu’adhdhins seem to be superior to us!” The Messenger of Allah (peace and blessings be upon him) said: “Say what they say, then when you are done, ask Allah and He will give it to you.” (Muslim 384)
And Anas said that the Prophet (peace and blessings be upon him) said: “Du‘a made between the adhan and the iqamah is not rejected.” (Muslim 387)
The Sunnah of Fajr and Its Related Practices
The sunnah of Fajr is the first of the regular sunan (sunan rawatib) that a Muslim performs during the day, and it contains several points. Before listing them, it’s important to define the sunan rawatib: they are the consistent voluntary prayers attached to the obligatory ones, totalling twelve rak‘at.
Umm Habibah said: I heard the Messenger of Allah (peace and blessings be upon him) say: “Whoever prays twelve rak‘at in a day and night, a house will be built for him in Paradise.” And in the version of al-Tirmidhi: “Four before Dhuhr, two after it, two after Maghrib, two after ‘Isha, and two before Fajr.” (al-Bukhari 614; Abu Dawud 524, authenticated by Ibn Hajar in Natā’ij al-Afkār 1/367 and by al-Albani in Sahih al-Kalim at-Tayyib p. 73; al-Nasa’i 9895, authenticated by Ibn Khuzaymah 1/221/425; Muslim 728; al-Tirmidhi 415, he said: hasan sahih)
Here is the continuation and completion of the translation:
It is better to pray the regular sunan (sunan al-rawatib) at home
This is supported by the narration of Zayd ibn Thabit (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: “So pray, O people, in your homes, for the best prayer a person performs is in his home—except for the obligatory prayer.” (al-Bukhari 7290, Muslim 781)
The Most Emphasised of the Rawatib Sunan
The most emphasised of the sunan al-rawatib is the sunnah of Fajr. This is supported by the following:
A narration from Aisha (may Allah be pleased with her) who said: “There was no voluntary prayer that the Prophet (peace and blessings be upon him) was more committed to than the two rak‘at before Fajr.” (al-Bukhari 1196, Muslim 724)
And her statement from another narration: The Prophet (peace and blessings be upon him) said: “The two rak‘at before Fajr are better than the world and everything in it.” (Muslim 725)
The Sunnah of Fajr Has Several Distinct Features
First: It is legislated both while travelling and at home. Other rawatib like those before and after Dhuhr, Maghrib, or ‘Isha are not emphasised during travel.
Second: Its reward is that it is better than the world and everything in it.
Third: It is sunnah to make it short.
This is based on the narration of Aisha (may Allah be pleased with her) who said: “The Messenger of Allah (peace and blessings be upon him) used to pray the two rak‘at of Fajr so quickly that I would say: Did he even recite al-Fatihah in them?” (al-Bukhari 1171, Muslim 724)
However, this shortness must not compromise the obligations, nor should it become like pecking in the prayer, which is prohibited.
Fourth: It is sunnah to recite in the first rak‘ah, after al-Fatihah: “Say: O disbelievers,” and in the second: “Say: He is Allah, the One.”
Or to recite in the first: “Say: We believe in Allah and what was revealed to us and what was revealed to Ibrahim, Isma‘il, Ishaq, Ya‘qub and the Tribes, and what was given to Musa and Isa and what was given to the Prophets from their Lord. We make no distinction between any of them, and to Him we submit.” (al-Baqara: 136)
And in the second: “Say: O People of the Scripture, come to a word that is just between us and you—that we will not worship anyone but Allah, and not associate anything with Him, and not take one another as lords instead of Allah. But if they turn away, then say: Bear witness that we are Muslims.” (Aal Imran: 64)
This variation shows that this sunnah has multiple forms, and sometimes he did this, and sometimes that.
Fifth: It is sunnah to lie on the right side after praying the sunnah of Fajr.
This is supported by the narration of Aisha (may Allah be pleased with her): “The Prophet (peace and blessings be upon him) used to lie on his right side after praying the two rak‘at of Fajr.” (Muslim 724)
Going to the Masjid: Several Recommended Practices
Since Fajr is the first prayer in the day for which the man goes to the masjid, there are several things he is recommended to do:
Going Early to the Masjid
Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “If they knew what is in going early to the prayer, they would race for it.” The word tahjir means going early. (al-Bukhari 615, Muslim 437)
Leaving One’s House in a State of Purification
Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “The prayer of a man in congregation is better than his prayer in his house or in the market by twenty-some degrees. That is because when one of them makes wudu and perfects it, then goes to the masjid with no intention but the prayer, not taking a step except that he is raised by it one degree and a sin is erased, until he enters the masjid.
And when he is in the masjid, he is in prayer as long as the prayer is what keeps him there. And the angels continue to pray for him as long as he remains in the place where he prayed, saying: O Allah, forgive him. O Allah, have mercy on him. O Allah, accept his repentance—
Allāhumma-ʾghfir lah. Allāhumma-rḥamhu. Allāhumma-tub ʿalayh.
as long as he does not harm anyone or break his wudu.” (Muslim 649)
Walking to the Masjid with Calmness and Dignity
Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) said: “When you hear the iqamah, walk to the prayer with calmness and dignity. Do not rush. Whatever you catch, pray it. Whatever you miss, complete it.” (al-Bukhari 636, Muslim 602)
Al-Nawawi said: “Calmness means taking care in movement, avoiding haste. Dignity refers to one’s appearance—like lowering the gaze, lowering the voice, and not turning the head.” (Sharh Muslim, hadith 602, chapter on walking to the prayer with calmness and dignity)
Entering the Masjid with the Right Foot, Exiting with the Left
Anas (may Allah be pleased with him) said: “It is from the sunnah that when you enter the masjid, you begin with your right foot, and when you exit, you begin with your left.” (al-Hakim 1/338, authenticated according to the conditions of Muslim)
Saying the Prescribed Dhikr When Entering and Exiting
Abu Humayd or Abu Usaid said: The Messenger of Allah (peace and blessings be upon him) said: “When one of you enters the masjid, let him say: O Allah, open for me the doors of Your mercy. And when he exits, let him say: O Allah, I ask You from Your bounty.” (Muslim 713)
Praying Two Rak‘at Upon Entering the Masjid (Tahiyyat al-Masjid)
If someone comes early to the masjid for prayer, it is sunnah not to sit until he prays two rak‘at. Abu Qatadah (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) said: “When one of you enters the masjid, he should not sit until he prays two rak‘at.” (al-Bukhari 1163, Muslim 714)
This tahiyyat al-masjid can be fulfilled by the sunnah prayer before the obligatory prayer—like the sunnah of Fajr or Dhuhr—or the duha prayer if one enters during the forenoon, or witr if one prayed it in the masjid, or the obligatory prayer itself. The aim is not to sit down without praying, to keep the masjid filled with prayer and not visited without worship.
It Is Sunnah for Men to Strive for the First Row, and for Women the Last
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: “The best rows for men are the first, and the worst are the last. The best rows for women are the last, and the worst are the first.” (Muslim 440)
“Best” here means greatest in reward and virtue; “worst” means least in reward.
This applies when men and women pray in the same space without a barrier. The last row is better for women because it is more concealed from men.
But if there is a physical barrier—like a wall—or, as is common today, a separate prayer area for women, then the best row for women is the first. This is the view chosen by the two imams Ibn Baz and Ibn ‘Uthaymin, because the reason for the ruling no longer applies, and rulings follow their causes. Also, because the first row has virtue in other hadiths, such as:
Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “If people knew the reward of calling the adhan and standing in the first row, and could not get it except by drawing lots, they would do so. If they knew the reward of going early to prayer, they would race for it. If they knew the reward of praying ‘Isha and Fajr in congregation, they would come to them even if crawling.” (al-Bukhari 615, Muslim 437)
It Is Sunnah for the Follower to Be Close to the Imam
The best place for a follower (ma’mum) in prayer is the first row, as mentioned earlier, and he should also try to be close to the imam. The closest—whether on the right or left—is better.
Abu Mas‘ud (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: “Let those who are wise and mature be closest to me.” (Muslim 432)
The phrase “let them be close to me” shows that nearness to the imam is preferred on either side.
Morning Remembrances (Adhkar al-Sabah)
The time for morning remembrances begins at the rising of Fajr. Once the mu’adhdhin gives the adhan for Fajr, the time for these remembrances starts. Without doubt, these adhkar are a strong shield for the believer in this life, and a great treasure for them in the next.
Among the morning and evening remembrances are:
Whoever says, “There is no god but Allah alone, without partner. To Him belongs the dominion and to Him belongs all praise, and He has power over all things,” ten times in the morning, will be given one hundred good deeds, and one hundred bad deeds will be erased from him, and it will be as if he freed a slave, and he will be protected for that day until evening. And whoever says it in the evening receives the same reward. (Ahmad 8719, from the hadith of Abu Hurayrah, and Ibn Baz graded its isnad as hasan)
“In the evening we have reached and the dominion belongs to Allah, and all praise is for Allah. There is no god but Allah alone without partner. O Allah, I ask You for the good of this night and the good that is in it, and I seek refuge in You from its evil and the evil that is in it. O Allah, I seek refuge in You from laziness, old age, bad ageing, the trials of this world, and the punishment of the grave.” And in the morning he says: “We have reached the morning and the dominion belongs to Allah… I ask You for the good of this day and the good that comes after it, and I seek refuge in You from the evil of this day and the evil that comes after it.” (Muslim 2723, from the hadith of Ibn Masʿud)
The Master of Seeking Forgiveness, Muhammad ﷺ
“O Allah, You are my Lord, there is no god but You. You created me and I am Your servant. I abide by Your covenant and promise as much as I can. I seek refuge in You from the evil of what I have done. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for no one forgives sins but You.”
Allāhumma anta rabbī, lā ilāha illā anta. Khalaqtanī wa anā ʿabduka, wa anā ʿalā ʿahdika wa waʿdika ma-staṭaʿtu. Aʿūdhu bika min sharri mā ṣanaʿtu.
Abūʾu laka biniʿmatika ʿalayya wa abūʾu bī dhanbī faghfir lī, fa-innahu lā yaghfiru dh-dhunūba illā anta.
The Prophet said: “Whoever says this during the day, believing in it, and dies before evening, he will be among the people of Paradise. And whoever says it at night, believing in it, and dies before morning, he will be among the people of Paradise.” (al-Bukhari 6306, from the hadith of Shaddad ibn Aws)
“When one of you reaches the morning, let him say: O Allah, by You we have reached the morning, and by You we reach the evening, by You we live, and by You we die, and to You is the resurrection.
Allāhumma bika aṣbaḥnā wa bika amsaynā wa bika naḥyā wa bika namūtu wa ilayka n-nushūr.
In the evening, let him say: O Allah, by You we have reached the evening, and by You we reach the morning, by You we live, and by You we die, and to You is the final return.”
Allāhumma bika amsaynā wa bika aṣbaḥnā wa bika naḥyā wa bika namūtu wa ilayka al-maṣīr.
(Abu Dawud 5068, al-Tirmidhi 3391, al-Nasa’i al-Kubra 9836, Ibn Majah 3868, from the hadith of Abu Hurayrah, and Ibn Baz authenticated its isnad)
“O Allah, Creator of the heavens and earth, Knower of the unseen and seen, there is no god but You, the Lord and Master of everything. I seek refuge in You from the evil of my own soul, from the evil of Satan and his traps, and from bringing harm upon myself or dragging it to a Muslim.” The Prophet said: “Say it in the morning, evening, and when you go to bed.” (Ahmad 6597, Abu Dawud 5076, al-Tirmidhi 3529, al-Nasa’i 7999, and Ibn Baz authenticated its isnad)
“No servant says in the morning and evening: ‘In the name of Allah, with whose name nothing on earth or in the sky can harm, and He is the All-Hearing, All-Knowing’—three times—except that nothing will harm him.” (Ahmad 446, al-Tirmidhi 10179, Ibn Majah 3899. al-Tirmidhi said: hasan sahih, and Ibn Baz agreed)
“No Muslim servant says in the morning and evening three times: ‘I am pleased with Allah as my Lord, with Islam as my religion, and with Muhammad as my Prophet,’ except that it becomes a right upon Allah to please him on the Day of Judgement.” (Ahmad 18967, al-Tirmidhi 3389, Ibn Majah 3870, and Ibn Baz graded its isnad as hasan)
The Prophet Never Left These Duas
The Prophet (peace and blessings be upon him) never omitted these supplications in the morning or evening: “O Allah, I ask You for well-being in this world and the next. O Allah, I ask You for forgiveness and well-being in my religion, my worldly life, my family, and my wealth. O Allah, conceal my faults and give me safety from fear. O Allah, protect me from in front of me, from behind me, from my right, from my left, and from above me. I seek refuge in Your greatness from being taken suddenly from beneath me.” (Ahmad 4785, Abu Dawud 5074, al-Nasa’i al-Kubra 10401, Ibn Majah 3871, and al-Hakim authenticated it)
“I seek refuge in the perfect words of Allah from the evil of what He created.” (Ahmad 7898, al-Tirmidhi 3437, from the hadith of Abu Hurayrah, and Ibn Baz graded its isnad as hasan)
“When the Prophet reached the morning, he would say: ‘We have reached the morning upon the natural religion of Islam, the word of sincerity, the religion of our Prophet Muhammad, and the way of our father Ibrahim, inclining towards truth, and he was not among the polytheists.’ In the evening, he would say: ‘We have reached the evening upon the natural religion of Islam…’” (Ahmad 15367, 21144, from the hadith of Abd al-Rahman ibn Abza, and Ibn Baz authenticated its isnad)
Shayk Ibn Baz’s Book: Tuhfat al-Akhyar bi-Bayan Jumlat Nafiʿah mimma Warada fi al-Kitab wa al-Sunnah min al-Adʿiyah wa al-Adhkar, Section On Morning and Evening Dhikr.
“O Ever-Living, O Sustainer, by Your mercy I seek rescue. Rectify all my affairs for me, and do not leave me to myself for even the blink of an eye.” (al-Nasa’i 10405, al-Bazzar 2/282, from the hadith of Anas, and Ibn Hajar and al-Albani graded it as hasan. See: Nata’ij al-Afkar p.177 and Silsilat al-Ahadith al-Sahihah 1/449)
Whoever says in the morning and evening: “Allah is sufficient for me. There is no god but Him. Upon Him I rely, and He is the Lord of the Mighty Throne”—seven times—Allah will suffice him in all that concerns him. (Abu Dawud 5081, from the hadith of Abu al-Darda, and the stronger view is that it is mawquf, but its narrators are trustworthy, and it has the ruling of being raised according to al-Albani. See: Silsilah 1/449)
Eating with three fingers
It is from the sunnah to eat using three fingers—this applies in cases where the food can be held in this way, like dates.
This is shown by the hadith of Kaʿb ibn Malik, who said: “The Messenger of Allah ﷺ used to eat with three fingers and would lick his hand before wiping it.”
Breathing outside the vessel three times
It is sunnah to drink in three breaths, pausing between each one.
Anas (may Allah be pleased with him) said: “The Messenger of Allah ﷺ used to breathe three times while drinking, and he would say: ‘It is more satisfying, healthier, and better in taste.'”
Anas then said: “So I also breathe three times while drinking.”
In another narration from Abu Dawud: instead of ‘better in taste’, the wording is ‘more pleasant.’
The meaning of breathing in the vessel refers to doing so while drinking. So the sunnah is to breathe outside the cup between sips, not inside it, because breathing inside the vessel is disliked.
This is based on the hadith of Abu Qatadah in the two Sahihs: the Messenger of Allah ﷺ said, “When one of you drinks, let him not breathe into the vessel.” (al-Bukhari 5630, Muslim 267; Abu Dawud 3727 and graded sahih by al-Albani in al-Sahihah no. 387)
Praising Allah After Eating
This is based on the hadith of Anas ibn Malik, who said: the Messenger of Allah ﷺ said, “Allah is pleased with a servant who, when he eats something, praises Him for it, or when he drinks something, praises Him for it.” (Muslim 2734)
There are various ways to praise, including:
- “All praise is for Allah—abundant, pure, and blessed praise—never to be compensated for or bid farewell to, nor can we ever be without it, our Lord.” (al-Bukhari 5458)
- “All praise is for Allah, who has sufficed us and quenched our thirst, without us needing anyone, and without being ungrateful.” (al-Bukhari 5459)
(“Not in need” means He does not need anyone, He is the one who feeds and suffices His servants. “Not forsaken” means not abandoned. “Sufficed us” means He provided enough, “quenched us” from thirst, and “not ungrateful” means His blessings are not denied.)
Eating Together
It is sunnah to eat together and not separately.
This is based on the hadith of Jabir ibn Abd Allah: “I heard the Messenger of Allah ﷺ say, ‘The food of one is enough for two, the food of two is enough for four, and the food of four is enough for eight.'” (Muslim 2059)
Praising Food If It Pleases You
From the sunnah is to praise food if it pleases you—and only according to what is true.
Jabir said that the Prophet ﷺ once asked his family for condiments, and they said: “We have nothing except vinegar.” So he asked for it, began eating with it, and said, “What an excellent condiment is vinegar, what an excellent condiment is vinegar.” (Muslim 2052)
Ibn ʿUthaymin said: This is also from the Prophet’s guidance—that if he liked something he would praise it. So if you say something like, “What good bread the family of so-and-so made,” that’s following the sunnah. (Sharh Riyadh al-Salihin 2/1057)
But today, people not only abandon the sunnah, they often do the opposite—complaining about food and criticising it, which is against the Prophet’s ﷺ way. Abu Hurayrah said: “The Prophet ﷺ never criticised food. If he desired it, he ate it; if he disliked it, he left it.” (al-Bukhari 3563, Muslim 2064)
Making Duʿa for the Host
Abd Allah ibn Busr said: The Messenger of Allah ﷺ came to visit my father. We served him food and a dish made of pressed dates, dried curd, and ghee. He ate from it, then dates were brought, and he ate from them, throwing the pits between his index and middle fingers. Then he was given a drink and drank it, and passed it to the one on his right. My father then asked him: “Make duʿa for us!” So the Prophet ﷺ said, “O Allah, bless them in what You have provided for them, forgive them, and have mercy on them.” (Muslim 2042)
Serving the One on Your Right First
It is sunnah to give the drink to the person on your right before the one on your left.
Anas said: “The Messenger of Allah ﷺ came to our house and asked for water. We milked a sheep for him and added water from this well. I gave it to the Messenger of Allah ﷺ, and he drank.
Abu Bakr was on his left, ʿUmar in front of him, and a Bedouin on his right. When he finished drinking, ʿUmar said: ‘Here is Abu Bakr, O Messenger of Allah!’ showing him to pass it to him. But the Prophet ﷺ gave it to the Bedouin and said, ‘Those on the right, those on the right, those on the right.’”Anas said: “So it is a sunnah. It is a sunnah. It is a sunnah.” (al-Bukhari 2571, Muslim 2029)
The Server Drinks Last
The one serving should drink last.
This is based on the hadith of Abu Qatadah, in the long narration, who said: “…The Messenger of Allah ﷺ kept pouring and serving them, until only I and he were left. Then he poured and said to me: ‘Drink.’ I said, ‘I won’t drink until you do, O Messenger of Allah.’ He said: ‘The one serving the people drinks last.’ So I drank, and then the Messenger of Allah ﷺ drank.” (Muslim 681)
Rinsing the Mouth After Drinking Milk
It is sunnah to rinse the mouth after drinking milk to remove the leftover richness.
This is based on the hadith of Ibn ʿAbbas: “The Prophet ﷺ drank milk, then asked for water, rinsed his mouth, and said, ‘It has fat in it.’” (al-Bukhari 211, Muslim 358)
Covering Containers and Mentioning Allah’s Name at Night
It is sunnah to cover open vessels and tie waterskins at night, and to say Allah’s name when doing so.
Jabir ibn Abd Allah said: I heard the Messenger of Allah ﷺ say, “Cover containers and tie waterskins, for there is a night in the year when a disease descends, and it does not pass by an uncovered container or untied waterskin without some of that disease descending into it.” (Muslim 2014)
In another narration from al-Bukhari: “Tie your waterbags and mention the name of Allah. Cover your vessels and mention the name of Allah—even if you only place something across the top.” (al-Bukhari 5623)
Sunan Related to Greeting, Meeting, and Sitting
There are many well-known proofs for this, including the hadith of Abu Hurayrah who said: The Messenger of Allah ﷺ said, “The rights of a Muslim over another Muslim are six.” He was asked: “What are they, O Messenger of Allah?” He said: “When you meet him, give him salam; when he invites you, respond to his invitation; when he seeks your advice, give him sincere advice; when he sneezes and praises Allah, say to him: ‘May Allah have mercy on you’; when he is sick, visit him; and when he dies, follow his funeral.” (Muslim 2162)
Returning salam is obligatory:
This is based on the verse: “And when you are greeted with a greeting, greet with one better than it, or return it. Indeed, Allah is ever, over all things, an Accountant” (al-Nisa 86). The basic rule of command is obligation unless there is something to turn it away, and there is nothing to remove the obligation here. Consensus was reported on the obligation of returning salam by several scholars, including Ibn Hazm, Ibn Abd al-Barr, and Shaykh Taqi al-Din (Ibn Taymiyyah). (See al-Adab al-Sharʿiyyah 1/356)
The best form of salam and its reply is to say: “Peace be upon you and the mercy of Allah and His blessings”: This is the most complete and perfect greeting. Ibn al-Qayyim said: The Prophet ﷺ used to say “and His blessings” in the greeting. (Zad al-Maʿad 2/417)
Spreading salam is a highly encouraged sunnah with great reward:
This is shown in the hadith of Abu Hurayrah, who said: The Messenger of Allah ﷺ said, “By the One in whose hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something that if you do it, you will love one another? Spread salam among yourselves.” (Muslim 54)
Repeating salam three times when needed:
Such as when someone is unsure if the salam was heard the first time, or if entering a large gathering where not all will hear one greeting, it is recommended to repeat it two or three times to make sure everyone hears.
This is based on the hadith of Anas who said: “Whenever the Prophet ﷺ said a statement, he would repeat it three times so that it would be understood. And when he came to a group of people and gave salam, he would give salam three times.” (al-Bukhari 95)
Likewise, repeating a word three times when needed is sunnah: This is also derived from the hadith above—if a statement is not understood, it should be repeated up to three times so that it is clearly heard and understood.
From the sunnah is to greet those you know and those you do not know:
This is based on the hadith of Abdullah ibn Amr: A man asked the Messenger of Allah ﷺ, “Which part of Islam is best?” He said, “That you feed others and give salam to those you know and those you do not know.” (al-Bukhari 12, Muslim 39)
The sunnah is that the one who initiates salam is the one mentioned in the sunnah:
Abu Hurayrah said: The Messenger of Allah ﷺ said, “The rider should greet the walker, the walker should greet the one who is sitting, and the small group should greet the larger group.” (al-Bukhari 6233, Muslim 2160)
In another narration: “The younger should greet the older, the one passing by should greet the one sitting, and the small group should greet the larger group.” (al-Bukhari 6234)
This doesn’t mean it’s disliked if the opposite happens—such as an elder greeting a younger—it’s still allowed and carries reward.
From the sunnah is to give salam to children:
Anas said: “He ﷺ was walking with me, and he passed by some boys and gave them salam.” (al-Bukhari 6247, Muslim 2168)
Giving salam to children teaches humility and builds the habit of greeting among the young.
From the sunnah is to greet when entering a home:
This falls under the general command to give salam. After entering, one should use the siwak, as shown in the hadith of Aisha: “The Prophet ﷺ, when he entered his house, would begin with the siwak.” (Muslim 253)
So he would begin with the siwak, then greet the people in the house—even if no one is there, based on the verse: “When you enter houses, greet yourselves with a greeting from Allah, blessed and good…” (al-Nur: 61)
Ibn Hajar said: This includes greeting oneself when entering a home with no one inside. (Fath al-Bari 6235)
From this, three sunnahs are found upon entering the home:
- Mentioning Allah’s name, especially at night. The hadith of Jabir says: “If a man enters his home and mentions Allah upon entering and eating, the devil says, ‘You have no place to sleep or food.’ But if he enters and does not mention Allah, the devil says, ‘You have found lodging.’ And if he does not mention Allah at the meal, the devil says, ‘You have found lodging and dinner.’” (Muslim 2018)
- Using the siwak, as in the hadith of Aisha.
- Giving salam to the people in the house.
From the sunnah is to lower the voice when giving salam if some people are asleep:
This was the practice of the Prophet ﷺ, as in the hadith of al-Miqdad ibn al-Aswad: “He ﷺ would come at night, give salam in a voice that did not wake the sleeping but was heard by the awake.” (Muslim 2055)
From the sunnah is to deliver salam on someone’s behalf:
Aisha said: The Prophet ﷺ told her, “Jibril sends his salam to you.” She replied, “Wa alayhi al-salam wa rahmatullah.” (al-Bukhari 3217, Muslim 2447)
So conveying salam is sunnah, as is sending it through someone else.
Giving salam when entering and leaving a gathering:
Abu Hurayrah said: The Messenger of Allah ﷺ said, “When one of you comes to a gathering, let him greet them with salam. And when he wants to leave, let him greet them with salam, for the first is not more deserving than the last.” (Ahmad 9664, Abu Dawud 5208, al-Tirmidhi 2706 – authentic)
From the sunnah is shaking hands when meeting:
Qatadah said: “I said to Anas, ‘Did the companions of the Prophet ﷺ use to shake hands?’ He said, ‘Yes.’” (al-Bukhari 6263)
From the sunnah is smiling and having a cheerful face when meeting others:
Abu Dharr said: The Prophet ﷺ said, “Do not belittle any good deed, even if it is meeting your brother with a cheerful face.” (Muslim 2626)
And in another narration: “Your smile in the face of your brother is charity.” (al-Tirmidhi 1956 – authentic)
From the sunnah is to speak kind words—they are a charity:
Whether at a meeting, in conversation, or at any time, kind words are a sunnah and considered charity.
Abu Hurayrah said: The Messenger of Allah ﷺ said, “A kind word is charity.” (al-Bukhari 2989, Muslim 1009)
Ibn ʿUthaymin said: “A kind word is like saying, ‘How are you? How is your family? How is your health?’—anything pleasant that brings happiness to your brother. Every kind word is charity with Allah, and reward and good deeds.” (Sharh Riyad al-Salihin 2/996)
It is sunnah to remember Allah in gatherings:
There are many hadiths about the virtue of gatherings of dhikr. Among them, the hadith of Abu Hurayrah: The Prophet ﷺ said, “Allah has angels who roam the roads, seeking gatherings of remembrance. When they find people remembering Allah, they call to each other, ‘Come to what you were seeking,’ and they surround them with their wings up to the sky…” (al-Bukhari 6408, Muslim 2689)
It is sunnah to end gatherings with the supplication for expiation of sins:
Abu Hurayrah said: The Messenger of Allah ﷺ said, “Whoever sits in a gathering and engages in much idle talk, then says before getting up: ‘Subhanak Allahumma wa bihamdika, ash-hadu an la ilaha illa anta, astaghfiruka wa atubu ilayk,’ will be forgiven for what occurred in that gathering.” (al-Tirmidhi 3433 – authentic)
Sunan Related to Clothing and Adornment
From the sunnah is to start with the right foot when putting on footwear:
It is from the sunnah that when a Muslim wears his shoes, he starts with the right foot, and when removing them, he starts with the left.
This is shown by the hadith of Abu Hurayrah that the Messenger of Allah ﷺ said:
“If one of you puts on his shoes, let him start with the right. And if he takes them off, let him start with the left. Let the right be the first to be put on and the last to be taken off.”
And in another narration in Muslim:
“None of you should walk in one shoe. Let him wear both or remove both.”
(al-Bukhari 5856, Muslim 2097)
So from these two hadiths, there are three sunan:
- Start with the right when putting on footwear
- Start with the left when removing it
- Either wear both shoes or remove both; do not walk in one shoe only
Also from the sunnah is to pray in shoes:
Sa‘id ibn Yazid said: I asked Anas ibn Malik, “Did the Prophet ﷺ pray in his shoes?” He said: “Yes.” (al-Bukhari 386, Muslim 555)
In Sunan Abu Dawud, there is a hadith from Shaddad ibn Aws that the Messenger of Allah ﷺ said:
“Be different from the Jews, for they do not pray in their shoes or leather socks.” (Abu Dawud 652)
From the sunnah is to wear white clothing:
Ibn Abbas said: The Messenger of Allah ﷺ said:
“Wear white clothing, for it is the best of your clothing, and shroud your dead in it.”
(Ahmad 2219, Abu Dawud 3878, al-Tirmidhi 994 – authentic)
Ibn ʿUthaymin said: This includes white shirts, izars, and trousers—all should be white, for it is better. But if someone wears another colour, there is no harm—as long as it is not something specific to women. (Sharh Riyad al-Salihin 2/1087)
From the sunnah is to use perfume (for men):
Anas said: The Messenger of Allah ﷺ said:
“From your world, women and perfume were made dear to me, and the comfort of my eyes was made in the prayer.” (Ahmad 12293, al-Nasai 3940 – authentic)
And in Sahih al-Bukhari, in a long hadith from Aisha, she said:
“The Prophet ﷺ would dislike that any bad smell would be found from him.” (al-Bukhari 6972)
It is disliked to reject perfume:
Anas said: “The Prophet ﷺ never used to reject perfume.” (al-Bukhari 2582)
From the sunnah is to start with the right when combing the hair:
Aisha said: “The Prophet ﷺ liked to start with the right in his purification, his combing, and in all of his matters.” (al-Bukhari 168, Muslim 268)
Sunan Related to Sneezing and Yawning
It is sunnah for the one who sneezes to say: alhamdulillah (praise be to Allah).
Abu Hurayrah narrated that the Prophet ﷺ said:
“When one of you sneezes, let him say ‘alhamdulillah,’ and let his brother or companion say to him, ‘yarhamuk Allah’ (may Allah have mercy on you). Then let the one who sneezed reply, ‘yahdikum Allah wa yuslihu balakum’ (may Allah guide you and set your affairs right).” (al-Bukhari 6224)
Sometimes, he may say: alhamdulillah ‘ala kulli hal (praise be to Allah in all circumstances), as in the narration of Abu Dawud.
(Abu Dawud 5031 – authenticated by Ibn al-Qayyim in Zad al-Ma‘ad 2/436)
It is sunnah for the one who hears him to say “yarhamuk Allah,” and for the sneezer to reply, “yahdikum Allah wa yuslihu balakum.”
It is sunnah not to say “yarhamuk Allah” if the sneezer does not praise Allah:
Anas said: “Two men sneezed before the Prophet ﷺ. He said ‘yarhamuk Allah’ to one of them but not the other. The one who was not greeted said, ‘O Messenger of Allah, you said it to him but not to me?’ He said: ‘He praised Allah, but you did not.’” (al-Bukhari 6225)
And from the words of the Prophet ﷺ in another hadith from Abu Musa:
“When one of you sneezes and praises Allah, say to him: ‘yarhamuk Allah.’ But if he does not praise Allah, do not say it.” (Muslim 2992)
However, if someone is in a position of teaching (like a parent or teacher), then they may say to the person, “Say alhamdulillah” to teach them the sunnah.
If someone sneezes more than three times in a row and continues sneezing due to illness (like a cold), then it is not sunnah to say “yarhamuk Allah” after the third sneeze.
This is shown by what Abu Dawud narrated, that Abu Hurayrah said, “Say yarhamuk Allah to your brother three times. After that, it is a cold.” (Abu Dawud 5034 – graded hasan)
And in Sahih Muslim, Salamah ibn al-Akwaʿ said:
“A man sneezed in front of the Prophet ﷺ, and he said to him, ‘yarhamuk Allah.’ Then he sneezed again, and the Prophet ﷺ said: ‘He is sick.’” (Muslim 2993)
From what has come before, it is clear that the one who sneezes is not to be responded to (with yarhamuk Allah) in two cases:
– If he does not praise Allah.
– If he sneezes more than three times due to a cold.
Sunan of Yawning:
It is from the sunnah to suppress yawning or cover it with the hand.
This is shown by the hadith of Abu Hurayrah that the Prophet ﷺ said: “Indeed, Allah loves sneezing and dislikes yawning.
So when one of you sneezes and praises Allah, it is a right on every Muslim who hears him to say to him: yarhamuk Allah. As for yawning, it is from Shaytan, so let one repel it as much as he can. If one says ‘ah,’ the Shaytan laughs at him.” (al-Bukhari 6226)
And in Sahih Muslim, from Abu Sa‘id:
“If one of you yawns, let him place his hand over his mouth, for the Shaytan enters.” (Muslim 2995)
So suppressing yawning may be done by keeping the mouth from opening, pressing the lips together, or placing the hand over the mouth.
Also, it is better not to make any sound when yawning, such as saying “ah” or similar, because that causes the Shaytan to laugh.
Abu Hurayrah narrated that the Prophet ﷺ said:
“Yawning is from Shaytan, so if one of you yawns, let him suppress it as much as he can. If he says ‘ah,’ the Shaytan laughs at him.” (al-Bukhari 3298, Muslim 2994)
And in the narration of Ahmad:
“If one of you yawns, let him suppress it as much as he can, and let him not say: ‘ah ah,’ for when one opens his mouth, the Shaytan laughs at him or through him.” (Ahmad 9530 – authentic)
Side Note: Some people say a‘udhu billah min ash-shaytan after yawning, but there is no proof for this. In fact, it contradicts the guidance of the Prophet ﷺ, because he did not prescribe a dhikr for this occasion.
Other Daily Sunan
Saying the prescribed dhikr upon entering and leaving the toilet:
When entering the toilet, it is sunnah to say:
“Allahumma inni a‘udhu bika min al-khubthi wa’l-khaba’ith”
(O Allah, I seek refuge in You from the male and female evil ones.) (al-Bukhari 6322, Muslim 375)
And when leaving the toilet, it is sunnah to say: “Ghufranak” (I seek Your forgiveness). (Ahmad, Abu Dawud, al-Tirmidhi – authentic)
Writing a will is from the sunnah:
It is sunnah for every Muslim to write a will during sickness or health.
The Prophet ﷺ said:
“It is not right for a Muslim who has something to bequeath to stay two nights without having his will written with him.” (al-Bukhari 2738, Muslim 1627)
If the will includes rights of Allah (like zakah, hajj, or kaffarah) or people’s rights (like debts or trusts), then it is obligatory to write it—not just sunnah.
Gentleness in buying and selling:
The Prophet ﷺ said: “May Allah have mercy on a man who is gentle when he sells, gentle when he buys, and gentle when he demands his right.” (al-Bukhari 2076, Muslim 1605)
Praying two rak‘ahs after each wudu:
This brings great reward and Paradise.
The Prophet ﷺ said to Bilal: “O Bilal, tell me of the most hopeful act you did in Islam. I heard your footsteps before me in Paradise.”
Bilal replied: “Whenever I make wudu, day or night, I pray with that purification what is written for me.” (al-Bukhari 1149, Muslim 2458)
Waiting for the prayer:
This is a great act of worship, and while waiting for the prayer, one receives the reward of being in prayer. The Prophet ﷺ said: “One of you is in prayer as long as he is waiting for the prayer.”
(al-Bukhari 659, Muslim 649)
And: “The angels keep praying over one of you as long as he remains in his place of prayer, saying: ‘O Allah, forgive him. O Allah, have mercy on him,’ as long as he does not harm or break his wudu.” (Muslim 649)
Using the siwak (tooth-stick):
The Prophet ﷺ said:
“The siwak is a purification for the mouth and pleasing to the Lord.” He also said: “I have commanded you so much about the siwak.” (al-Bukhari 887, Ahmad, al-Nasa’i – authentic)
It is sunnah at all times but especially when:
- waking from sleep
- making wudu
- praying
- entering the house
Renewing wudu for every prayer:
It is sunnah to renew wudu even if one is already in a state of purification.
The Prophet ﷺ used to make wudu for every prayer. (al-Bukhari 214, Muslim 1763)
And he said: “No one maintains wudu except a believer.” (Ahmad, al-Nasa’i – authentic)
Sunan of du‘a (supplication):
Among the sunan of du‘a are:
- Being in a state of wudu
- Facing the qiblah
- Raising the hands
- Beginning with praise of Allah and sending prayers upon the Prophet ﷺ
- Calling upon Allah with His beautiful names
- Repeating the du‘a and being persistent
All of this is shown in the hadiths such as the Prophet’s du‘a on the Day of Badr and the hadith of Fadala ibn ‘Ubayd: When a man entered the masjid, prayed, then said, “O Allah, forgive me and have mercy on me,”
The Prophet ﷺ said: “You rushed, O praying man. When you pray, then sit, praise Allah as He deserves, then send peace upon me, then ask your need.” (al-Tirmidhi 3476 – authentic)
The Prophet ﷺ said: “Call upon Allah with His beautiful names.” (al-A‘raf: 180)
And he used to say: “O Allah, fulfill for me what You promised,” and he would repeat it and raise his hands, so much that his cloak would fall off his shoulders. (Muslim 1763)
Also, what came in the two authentic books from the hadith of Abu Hurayrah concerning the tribe of Daws – the Prophet ﷺ said: “O Allah, guide Daws and bring them (to Islam). O Allah, guide Daws and bring them (to Islam).”
This shows the Prophet’s persistence in du‘a.
And likewise, what came in Sahih Muslim about a man who travels a long journey, disheveled and dusty, raising his hands to the sky: ‘O Lord! O Lord!’ – this repetition shows persistence in du‘a. (Muslim 1015)
It is from the sunnah to supplicate three times, as shown in the hadith of Ibn Mas‘ud in the two authentic books, where it says: “When the Prophet ﷺ would supplicate, he would do so three times, and when he would ask, he would ask three times. Then he said: ‘O Allah, destroy Quraysh,’ three times.” (al-Bukhari 240, Muslim 1794)
Concealing du‘a is also from the sunnah, as Allah says: “Call upon your Lord humbly and in secret” (al-A‘raf: 55). Concealing the du‘a is closer to sincerity. That’s why Allah praised Zakariyya: “When he called upon his Lord with a quiet call” (Maryam: 3).
Some may ask: What should I say in my du‘a?
The answer: Ask for whatever you want from this world and the next. But focus on comprehensive du‘as that have been taught in the Qur’an and sunnah, for in them is the goodness of both this life and the hereafter.
One of the most beautiful and simple of these is the hadith of Abu Malik al-Ashja‘i from his father, who said: A man came to the Prophet ﷺ and asked: “O Messenger of Allah, what should I say when I ask my Lord?”
He ﷺ said: “Say: O Allah, forgive me, have mercy on me, give me well-being, and provide for me.”
Then he joined his fingers except the thumb and said: “These words combine the goodness of your worldly and next life.” (al-Bukhari 2937, Muslim 2524)
And in another narration: When a man accepted Islam, the Prophet ﷺ would teach him to pray and then instruct him to say: “O Allah, forgive me, have mercy on me, guide me, give me well-being, and provide for me.”
Another benefit:
It is sunnah to make du‘a for your Muslim brother in his absence. This is a du‘a that is accepted, and you also get the same reward.
In Sahih Muslim, Abu’d-Darda’ reported that the Prophet ﷺ said: “The supplication of a Muslim for his brother in his absence is answered. At his head is an angel assigned. Whenever he prays for his brother with good, the angel says: Ameen, and for you the same.” (Muslim 2733)
Daily Sunnah: Remembering Allah:
The greatest of it is reciting the Qur’an. The early generations were known to spend their nights in its recitation. Allah said: “They used to sleep but little by night” and “In the hours before dawn, they sought forgiveness” (adh-Dhariyat: 17–18).
So they filled their nights with Qur’an and other authentic remembrances from the Prophet ﷺ. We, on the other hand, have neglected our nights and deprived ourselves.
Abu ‘Abd al-Rahman as reported by ‘Ata’ ibn as-Sa’ib said: “We took the Qur’an from people who told us that when they learned ten verses, they would not move on to the next ten until they learned what was in them – both knowledge and action.”
(Siyar A‘lam an-Nubala’ 4/269)
Remembrance brings life to the heart:
In our times, many people complain of spiritual rust or heedlessness. But the life of the heart is in remembrance. The Prophet ﷺ said: “The example of the one who remembers Allah and the one who does not is like the living and the dead.” (al-Bukhari 6407, Muslim 779)
Allah encourages dhikr in many verses:
“O you who believe, remember Allah with much remembrance and glorify Him morning and evening.” (al-Ahzab: 41–42)
“And the men and women who remember Allah often – Allah has prepared for them forgiveness and a great reward.” (al-Ahzab: 35)
He also said about the hypocrites: “They do not remember Allah except a little.” (an-Nisa: 142)
And He warned against being distracted by wealth and children from His remembrance:
“O you who believe, let not your wealth or your children distract you from the remembrance of Allah. Whoever does so, then those are the losers.” (al-Munafiqun: 9)
And He promised: “So remember Me, I will remember you.” (al-Baqara: 152)
In the hadith qudsi: “I am with My servant when he remembers Me. If he remembers Me to himself, I remember him to Myself. If he remembers Me in a gathering, I remember him in a better gathering.”
From the famous authentic dhikr:
The Prophet ﷺ said: “Whoever says: ‘La ilaha illa Allah, wahdahu la sharika lahu, lahu’l-mulk wa lahu’l-hamd, wa huwa ‘ala kulli shay’in qadir’ one hundred times in a day, it is as if he freed ten slaves, one hundred good deeds are written for him, one hundred sins are erased, and it is a protection from Shaytan that day until evening.” (al-Bukhari 6403, Muslim 2691)
Also: “Whoever says: ‘Subhan Allah wa bihamdih’ one hundred times, his sins will be forgiven even if they were like the foam of the sea.” (Muslim 2691)
And: “Whoever says it ten times: ‘La ilaha illa Allah wahdahu la sharika lahu…’ it is as if he freed four slaves from the children of Isma‘il.” (al-Bukhari 6404, Muslim 2693)
And: “Is any one of you unable to earn a thousand good deeds a day? Let him say ‘Subhan Allah’ one hundred times – it will be written for him one thousand good deeds, or one thousand sins will be erased.” (Muslim 2698)
Other famous types of dhikr:
“La hawla wa la quwwata illa billah” is a treasure from the treasures of Paradise. (al-Bukhari 4202, Muslim 2704)
“Subhan Allah, alhamdulillah, la ilaha illa Allah, Allahu akbar” – more beloved than everything the sun rises over. (Muslim 2695)
“Subhan Allah wa bihamdih, Subhan Allah al-‘Azim” – two light phrases, heavy on the scale, beloved to the Most Merciful. (al-Bukhari 6406, Muslim 2694)
The Prophet ﷺ used to say: “I seek forgiveness from Allah one hundred times every day.” (Muslim 2702)
He said: “O people, repent to Allah! I repent to Him a hundred times a day.” (Muslim 2702)
And: “By Allah, I seek Allah’s forgiveness and turn to Him more than seventy times a day.” (al-Bukhari 6307)
To conclude all these daily sunan and the remembrance of Allah, we end with the hadith that Imam al-Bukhari chose to conclude his Sahih, and Ibn Hajar chose to conclude Buloogh al-Maram: From Abu Hurayrah, the Prophet ﷺ said: “Two words, light on the tongue, heavy on the scales, beloved to the Most Merciful: Subhan Allah wa bihamdih, Subhan Allah al-‘Adheem.”
(al-Bukhari 6406, Muslim 2694)
