The Subsidiary Prayers: Witr, Tahajjud, Duha, Istikharah, and Others
Beyond the five obligatory prayers. The witr that closes the night. The tahajjud that the Prophet ﷺ sustained throughout his life. The duha of the morning. The istikharah for specific decisions. The various other voluntary prayers and what they each contribute. Why the average Muslim is missing substantial religious life by performing only the obligatory five.
Beyond the Obligatory Five
The five daily obligatory prayers — fajr, dhuhr, asr, maghrib, isha — constitute the foundation of Muslim religious practice. The classical scholarship has consistently treated them as non-negotiable. The believer who performs them properly across their life has fulfilled what is required.
But the prophetic teaching includes substantially more than the five. Various voluntary prayers (nawafil) are part of what the Prophet ﷺ taught and modelled across his life. Some are heavily emphasised — performed by the Prophet ﷺ regularly, recommended by extensive hadiths, and treated by classical scholarship as nearly equivalent to obligation in their importance for spiritual development. Others are more occasional — performed for specific situations or at specific moments. Together, the voluntary prayers extend the framework of salah substantially beyond the obligatory five.
This day's reading examines the most significant subsidiary prayers — what each is, when it is performed, what it contributes, and how it integrates with the broader pattern of religious life. The treatment is necessarily selective; the full classical literature on voluntary prayers is extensive. The selection here covers the prayers that the average Muslim should know about and consider incorporating into their practice.
The reading also addresses a specific point worth making at the outset: the average Muslim who performs only the obligatory five prayers is fulfilling what is required but missing substantial religious life that is available. The voluntary prayers are not optional decorations on top of obligation; they are part of how the tradition has classically understood serious religious practice. The believer who incorporates them — even partially — has a different relationship with salah than the believer who treats only the obligatory five as their religious practice.
The Sunan Rawatib (The Regular Sunnahs Around Obligatory Prayers)
A specific category of voluntary prayers is the sunan rawatib — the regular sunnah prayers performed before or after the obligatory prayers. The Prophet ﷺ regularly performed these and taught them; the classical scholarship has consistently emphasised their importance.
Before fajr (two raka'at). Before the obligatory fajr prayer, two raka'at of sunnah are performed. The Prophet ﷺ said: "The two raka'at before fajr are better than this world and what is in it." The emphasis is striking. These two short raka'at are described as having specific value exceeding worldly possessions; their incorporation into daily practice is heavily recommended.
Around dhuhr (four before, two after — or two before, two after). The Prophet ﷺ taught two patterns. The fuller pattern — four raka'at before dhuhr, two after — is recommended. The shorter pattern — two before, two after — is also acceptable.
Around asr (four before, optional). Four raka'at before asr are recommended; this sunnah is less heavily emphasised than the dhuhr and fajr sunnahs but is still recommended.
After maghrib (two raka'at). Two raka'at after maghrib are heavily emphasised. The Prophet ﷺ regularly performed these.
After isha (two raka'at). Two raka'at after isha are recommended. Some scholars add specific recitations to these; the basic pattern is two raka'at.
The total sunan rawatib (in the fuller pattern) come to twelve raka'at daily — significant additional prayer beyond the obligatory five. The Prophet ﷺ said: "Whoever performs twelve raka'at during the day and night, a house will be built for him in Paradise." The specific reward for these twelve raka'at is identified in the prophetic teaching.
For modern Muslims, the practical incorporation is variable. Some perform the full set; some perform partial sets (for example, the sunnahs of fajr, the sunnahs of maghrib, and selected others). The encouragement is to incorporate as much of the pattern as is practicable, working toward fuller practice over time.
Witr: The Closing Prayer of the Night
Witr is one of the most heavily emphasised voluntary prayers. The word means "odd" or "single" — referring to the odd number of raka'at (typically three, though one or other odd numbers are also valid).
The status. The schools differ on the technical status of witr. The Hanafi school treats it as wajib (close to obligatory; somewhat less than the five obligatory prayers but more emphasised than ordinary sunnah). The Shafi'i, Maliki, and Hanbali schools treat it as heavily emphasised sunnah. The substantive practice across schools is similar — witr is heavily emphasised; the believer who omits it regularly is omitting something significant.
The timing. Witr is performed after isha, at any point during the night until fajr. The Prophet ﷺ taught: "Make witr the last of your prayers in the night." The recommended pattern is to perform witr as the closing prayer of the night — typically immediately before sleep for those who do not pray tahajjud, or as the closing of tahajjud for those who do.
The structure. The most common pattern is three raka'at. Specific patterns:
- Three raka'at in continuous sequence with one taslim at the end (Hanafi practice). - Two raka'at with taslim, then a single raka'at with taslim (one option in Shafi'i practice). - Various other patterns with the common feature of an odd number of raka'at.
The qunut. A specific feature of witr in many traditions is the qunut — a specific du'a recited in the standing position, either before ruku or after rising from ruku (depending on school). The most common qunut recited:
Allahumma ihdini fi-man hadayt, wa 'afini fi-man 'afayt, wa tawallani fi-man tawallayt, wa barik li fi-ma a'tayt, wa qini sharra ma qadayt, fa-innaka taqdi wa la yuqda 'alayk, wa innahu la yadhillu man walayt, wa la ya'izzu man 'adayt, tabarakta rabbana wa ta'alayt.
Translation:
The qunut is significant content; reciting it with comprehension transforms the witr into substantive engagement.
The significance. Witr is the closing prayer of the day's religious cycle. The believer who closes their night with witr has marked the end of the day with specific religious practice; the believer who omits it has left the day religiously incomplete. The classical encouragement to perform witr is consistent across schools and across centuries.
Tahajjud: The Late-Night Prayer
Tahajjud is voluntary prayer performed in the latter portion of the night, typically after sleep. It is one of the most heavily emphasised voluntary prayers, with substantial Quranic and prophetic emphasis.
The Quranic foundation. The Quran addresses tahajjud directly in Surat al-Isra 17:79:
The verse establishes the practice as additional prayer (beyond the obligatory) and identifies its specific benefit (the Praised Station — al-maqam al-mahmud, classically understood as the elevated position before Allah).
The Quran also establishes the general principle in Surat al-Sajdah 32:16:
The verse describes a pattern — believers who arise from their beds for prayer, who supplicate their Lord in mixed fear and hope, who give from what they have. The arising from beds for late-night prayer is identified as a specific feature of believers' practice.
The prophetic practice. The Prophet ﷺ regularly performed tahajjud throughout his life. Aisha radiya Allahu anha described his pattern in detail; the practice was substantial — typically eight or more raka'at, with substantial Quranic recitation, with extended ruku and sujud. The Prophet's ﷺ feet would reportedly become swollen from the standing; when asked why he prayed so much given that his sins had been forgiven, he replied: "Should I not be a grateful servant?" The framing is significant. Tahajjud is not merely an act of seeking forgiveness; it is an act of gratitude.
The timing. Tahajjud is specifically the prayer performed in the latter portion of the night, after some sleep. The believer who prays before sleeping is praying voluntary night prayer (qiyam al-layl) but technically not tahajjud in the strict sense. The classical scholarship has identified the last third of the night as the most preferred time — the period from approximately the latter third of the night until just before fajr.
The structure. Tahajjud is open in structure — the believer can pray any number of raka'at (typically two at a time, with taslim between each pair). The Prophet ﷺ said: "Prayer of the night is two by two." Common patterns include eight raka'at (in pairs), or twelve, or fewer for those just beginning. The number is variable; what matters is the substance and quality of what is performed.
The benefits. The classical scholarship has identified multiple specific benefits of tahajjud:
- The reward of voluntary prayer at a specifically blessed time. - The cultivation of khushu in conditions specifically conducive to it (the night's quiet, the absence of distractions, the awareness that one has chosen this prayer specifically). - The discipline of regular night-time religious practice that shapes broader character. - The proximity to specific moments of divine response — the Prophet ﷺ taught that Allah descends to the lowest heaven in the last third of the night, asking who is calling on Him so He may answer.
For modern Muslims, tahajjud is one of the most accessible avenues for deepening religious practice. It does not require any complex preparation, any specific physical environment, any external coordination. It requires waking before fajr, performing voluntary raka'at, and sustaining the practice. The cumulative effect across years of regular tahajjud is substantial; the believer who has made tahajjud part of their regular practice has a different religious life than the believer who has not.
Duha: The Mid-Morning Prayer
Duha is voluntary prayer performed in the morning, after sunrise has passed and before dhuhr.
The timing. Duha is performed in the period from approximately fifteen to twenty minutes after sunrise (after the prohibited time when the sun is rising) until just before dhuhr. The most preferred time within this window is when the sun has fully risen and warmed (approximately mid-morning).
The structure. Duha is two raka'at at minimum, with various patterns up to twelve raka'at (in pairs). The Prophet ﷺ said: "There is a charity for every part of the body. Two raka'at of duha suffice for these." The pattern is open; the believer can perform fewer or more raka'at.
The significance. Duha engages the morning specifically. The believer who has performed fajr, then morning adhkar, then duha, has substantially incorporated the morning into religious practice rather than allowing it to be entirely consumed by worldly activity. The discipline produces specific orientation — the morning shaped by religious practice produces different mental and spiritual state for the rest of the day.
For modern Muslims, duha is often more accessible than tahajjud — it does not require waking in the night. Incorporating duha into the morning routine, even just two raka'at, produces specific religious benefit and shapes the day's broader trajectory.
Istikharah: The Prayer for Decision
Istikharah is a specific voluntary prayer performed when the believer faces a decision and seeks Allah's guidance. The classical sources preserve detailed prophetic teaching on this prayer.
The structure. Istikharah is two raka'at of voluntary prayer (typically performed when no specific other prayer is being offered). After the prayer, a specific du'a is recited:
Allahumma inni astakhiruka bi 'ilmik, wa astaqdiruka bi-qudratik, wa as'aluka min fadlika al-'azim, fa-innaka taqdiru wa la aqdir, wa ta'lamu wa la a'lam, wa anta 'allamu al-ghuyub. Allahumma in kunta ta'lamu anna hadha al-amra (then mention the specific matter) khayrun li fi dini wa ma'ashi wa 'aqibati amri (or: 'ajili amri wa ajilihi), faqdurhu li wa yassirhu li thumma barik li fih. Wa in kunta ta'lamu anna hadha al-amra sharrun li fi dini wa ma'ashi wa 'aqibati amri (or: 'ajili amri wa ajilihi), fasrifhu 'anni wa sriffni 'anhu, waqdur li al-khayra haythu kana, thumma ardini bih.
Translation:
When to perform. Istikharah is performed when the believer faces a specific decision and is uncertain about what is best. The classical scholarship has identified that istikharah applies to permissible matters where the believer has options — not to matters that are obligatory (which must be done) or forbidden (which must not be done). Within the realm of permissible options, istikharah is the recommended approach to seeking guidance.
What to expect. The classical guidance on what follows istikharah is varied. Some scholars have held that the believer should then proceed with what they believe is best, while remaining open to circumstances pointing in another direction. Others have held that specific signs may follow — including dreams, or specific opening or closing of doors in subsequent days. The mainstream guidance is that the believer proceeds with their judgement after istikharah, with awareness that whatever happens (including obstacles) may be Allah's response. Specific dramatic signs are not required; the believer's continued judgement, informed by istikharah, is what guides subsequent action.
For modern Muslims, istikharah is a specific resource for decisions. The believer who has incorporated istikharah into their practice — performing it when significant decisions arise — has a specific way of bringing decisions to Allah that other approaches lack. The prayer does not absolve from responsibility; it incorporates Allah into the decision-making in a structured way.
Other Specific Voluntary Prayers
Several other voluntary prayers deserve at least brief mention.
Salat al-Tasbih. A specific four-raka'at prayer with extensive recitation of subhan Allah, wa al-hamdu lillah, wa la ilaha illa Allah, wa Allahu akbar (the tasbih) at specific points. The Prophet ﷺ taught this to his uncle al-Abbas and recommended it as compensation for sins. The classical scholarship has differed on its specific status; some have considered it heavily emphasised, while others have treated it with more reservation. The substance is that it is a specific voluntary prayer with distinctive structure that has been transmitted in prophetic teaching.
Salat al-Hajah. The prayer for a specific need. Performed when the believer has a specific request to make to Allah; two raka'at followed by specific du'a on the matter at hand. The classical sources include specific guidance on this; it is similar to istikharah in being responsive to specific situations, but for specific requests rather than for guidance on uncertain decisions.
Salat al-Tawbah. The prayer of repentance. Performed when the believer has fallen into a sin and is making formal repentance. Two raka'at followed by sincere repentance and request for forgiveness. The classical sources include specific prophetic teaching on this — the believer who falls into sin, then performs wudu, prays two raka'at, and sincerely repents has specific opportunity for forgiveness.
Salat al-Kusuf and Khusuf (the eclipse prayers). Specific prayers performed during solar and lunar eclipses. The Prophet ﷺ specifically taught these — extended prayers with longer recitation, two ruku per raka'at, performed at the time of the eclipse to remind believers of Allah's signs.
Salat al-Istisqa (the prayer for rain). A specific congregational prayer performed in conditions of drought, seeking rain through prayer and supplication.
Salat al-Musafir (the traveller's prayer). Modifications to the standard prayers for travellers — typically reducing four-raka'at prayers to two raka'at, with provisions for combining specific prayers under specific conditions of travel.
These and other specific voluntary prayers exist in the classical tradition. Most are not performed regularly by ordinary believers; they exist for specific situations when those situations arise. Knowing they exist is part of having access to the resources of the religious life.
What This Teaches
Several lessons emerge.
The Religious Life Is Larger Than the Obligatory
The first lesson is that the religious life of salah extends substantially beyond the obligatory five. The sunan rawatib, witr, tahajjud, duha, istikharah, and others all expand the framework. The believer who performs only the obligatory five is fulfilling the obligation but missing substantial available life. The voluntary prayers are not optional ornament; they are central to how serious religious practice has classically been understood.
Different Voluntary Prayers Serve Different Purposes
The various voluntary prayers serve different functions. Sunan rawatib augment and support the obligatory prayers. Witr closes the night with specific marker. Tahajjud engages the late-night with deep practice. Duha shapes the morning. Istikharah engages decisions. Salat al-Tawbah engages specific repentance. The variety reflects that religious life has many dimensions, and the framework provides specific practices for each.
The Prophet's ﷺ Practice Is Substantially Beyond the Obligatory
The Prophet's ﷺ specific practice across his life included substantial voluntary prayer. The believer who treats his practice as the model recognises that his model included far more than just the obligatory five. Following the model means incorporating, at least partially, the voluntary prayers he performed and taught.
Cumulative Effect Compounds
The voluntary prayers, performed regularly, have cumulative effects across years and decades that no single performance can produce. The believer who performs sunan rawatib daily across a decade has accumulated substantial additional prayer; the believer who performs tahajjud regularly across a decade has had thousands of late-night engagements with Allah; the believer who performs duha regularly has had thousands of mid-morning religious moments. The cumulative effect is what these voluntary prayers compound toward.
Beginning Is the Way to Develop
For believers not currently performing many voluntary prayers, the path to incorporating them is gradual. Beginning with one or two — perhaps the sunnahs of fajr and witr — and sustaining them across months produces foundation; expanding gradually from there builds up the broader practice. The attempt to incorporate everything immediately often fails; sustained gradual incorporation succeeds.
A Closing Reflection
The subsidiary prayers extend the framework of salah substantially beyond the obligatory five. They include daily practices (sunan rawatib, witr), specific situational prayers (istikharah, salat al-hajah), and prayers tied to specific times or events (tahajjud, duha, the eclipse prayers). Together they constitute a substantial portion of what serious Muslim religious practice has historically included.
For modern Muslims, the practical application is gradual incorporation. Begin with what is practical now; sustain it; expand from there. The believer whose practice five years from now includes substantially more voluntary prayer than today has gradually built up religious life that compounds across the years that follow.
May Allah grant us the religious life that extends beyond the merely obligatory. May He grant us the sunan rawatib that augment our obligatory prayers, the witr that closes our nights, the tahajjud that engages our late nights, the duha that shapes our mornings, the istikharah that brings our decisions to Him. May He grant us the cumulative effect across years that the regular voluntary prayers compound toward. And may He grant us, by His mercy, the orientation of the Prophet ﷺ — who when asked why he prayed so much given that his sins had been forgiven, replied: "Should I not be a grateful servant?" Amin.