Question # 584: Is there a possible way to reduce the length of Fajr or Isha prayer… being a regular Musalli, I have had a lot of people complaining (some elderly people have stopped coming, parents with kids or teenagers giving excuses for not joining fajr salah- stating it’s too long).

Bismi-llahi r-raḥmani r-raḥīm,

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: The Prophet Muhammad’s (صلى الله عليه و سلم) general practice was to make the Fajr prayer long, the ‘Isha’ prayer moderate, and the Maghrib prayer short, often reciting lengthy soorahs in Fajr and shorter ones in Maghrib. This was especially true when praying with regular companions who could handle longer recitations. However, he also emphasized the need for imams to consider the congregation’s circumstances. When Mu‘adh ibn Jabal (رضي الله عنه) made ‘Isha’ too lengthy for his followers, the Prophet (صلى الله عليه و سلم) rebuked him and instructed him to recite shorter soorahs, highlighting that prayer should not become a burden for the elderly, sick, or those with needs.

Scholars agree that while prolonging recitation is Sunnah when praying alone or with a capable group, it is obligatory (wajib) for the imam to keep the prayer manageable when leading others. The Prophet (صلى الله عليه و سلم) himself shortened prayers in situations where hardship might occur, such as when hearing a child cry. Thus, the principle derived is that while length in recitation is virtuous, consideration for the congregation’s capacity is paramount. Flexibility and context are essential, and leading prayer should balance the ideal Sunnah with compassion and practical needs

Long Answer: There are two sets of narrations and scholarly opinions on whether to prolong the Fajr and ‘Isha’ prayer or not.

First Set:

The practice of the Prophet (صلى الله عليه و سلم) in most instances was to make Fajr prayer lengthy, make ‘Isha’ of moderate length, and make Maghrib brief, as an-Nasa’i narrated from Sulaymaan ibn Yasaar from Abu Hurayrah (رضي الله عنه), who said: I never prayed behind anyone whose prayer most closely resembled that of the Messenger of Allah (صلى الله عليه و سلم) than so and so. Sulaymaan said: He used to make the first two rak‘ahs of Dhuhr lengthy and make the last two brief; he would make ‘Asr brief; in Maghrib, he would recite the short mufassil soorahs; in ‘Isha’, he would recite the medium mufassil soorahs; and in Fajr, he would recite the lengthy mufassil soorahs.” (Classed as saheeh by al-Albani in Saheeh an-Nasa’i)

Shaykh Ibn ‘Uthaymeen said: The lengthy mufassil soorahs are from Qaaf to the beginning of an-Naba’. The medium mufassil soorahs are from an-Naba’ to ad-Duha. The short mufassil soorahs are from ad-Duha to the end of the Qur’an (ash-Sharh al-Mumti‘).

On days other than Friday, sometimes the Prophet (صلى الله عليه و سلم) would recite al-Waaqi‘ah and similar soorahs in Fajr prayer (Narrated by Ahmad; classed as saheeh by al-Albani in Sifat as-Salah). On one occasion, he recited at-Toor. (Narrated by al-Bukhari and Muslim). Occasionally, he recited Qaaf wa’l-Qur’an il-Majeed (Soorat Qaaf) (Narrated by Muslim). On one occasion, he prayed Fajr in Makkah and began reciting Soorat al-Mu’minoon until he came to the verse that mentions Moosa and Haroon, then he (صلى الله عليه و سلم) was overcome by a cough, so he bowed (Narrated by Muslim). On one occasion, he led them in praying Fajr and recited Soorat as-Saffaat (Narrated by Ahmad; classed as saheeh by al-Albani in Sifat as-Salah).

Abu Barzah (رضي الله عنه) said: The Prophet (صلى الله عليه و سلم) used to pray Fajr and one of us would be able to recognise the person next to him (because it grew very light), and he would recite between sixty and one hundred verses (Narrated by al-Bukhari and Muslim).

Ibn Battaal said: The scholars are agreed that the longest of the prayers in terms of recitation is Fajr. (Sharh Saheeh al-Bukhari)

Second Set:

It was narrated that Jabir (رضي الله عنه) said: “Mu’adh led his companions in praying ‘isha’ and he made it lengthy. The Prophet (صلى الله عليه و سلم) said: ‘Do you want to be a cause of fitnah? When you lead the people in prayer, recite Wa’l-shamsi wa duhaahaa (al-Shams 91), Sabbih isma rabbik al-A’laa (al-A’laa 87), Iqraa’ bismi Rabbik (al-‘Alaq 96), and Wa’l-layli idha yaghshaa (al-Layl 92). (Agreed upon; this version narrated by Muslim).

On one occasion, the Prophet (صلى الله عليه و سلم) recited in Fajr prayer Idha zulzilat (Soorah az-Zalzalah) in both rak‘ahs (Narrated by Abu Dawood; classed as saheeh by al-Albani in Saheeh Abi Dawood). On [another] occasion, he recited in Fajr prayer whilst travelling Qul a‘oodhu bi Rabb il-Falaq (Soorah al-Falaq) and Qul a‘oodhu bi Rabb in-Naas (Soorah an-Naas) (Narrated by Abu Dawood; classed as saheeh by al-Albani in Saheeh Abi Dawood).

Al-Haafiz said: Whoever follows the way of the Prophet (صلى الله عليه و سلم) by being brief and complete, no one will complain that he is taking too long. The description of the prayer of the Prophet (صلى الله عليه و سلم) is well-known. Therefore, the briefness in prayer which is enjoined is something which is relative, and must be measured against what the Prophet (صلى الله عليه و سلم) did, persisted in, and enjoined upon others, not the desires of the members of the congregation. It was narrated in al-Saheehayn that Anas said: “I never prayed behind anyone who made the prayer more brief and more perfect than the Prophet (صلى الله عليه و سلم).”

He said in al-Mubdi’: They evaluated the prayer of the Prophet (صلى الله عليه و سلم) and his sujood lasted the length of time it takes to say Subhaan rabbi al-A’laa ten times. His ruku’ was of a similar length. And he [the Prophet (صلى الله عليه و سلم)] said: “Pray as you have seen me praying.”

Ibn ‘Abd al-Barr said: For imams to keep the prayer brief is a matter on which there is scholarly consensus that it is mustahabb (recommended), as long as he meets the condition of making it complete.

Reconciliation:

The Prophet (صلى الله عليه و سلم) generally made Fajr long, ‘Isha’ moderate, and Maghrib short. Detailed narrations show he sometimes recited very long soorahs in Fajr (60–100 verses), medium-length soorahs in ‘Isha’, and short ones in Maghrib. This was considered his regular practice, especially with regular companions and in normal circumstances. However, the Prophet (صلى الله عليه و سلم) rebuked Mu’adh for making the ‘Isha’ prayer too lengthy for his congregation, instructing him to recite short soorahs (e.g., al-Shams, al-A‘la, al-Layl, al-‘Alaq) when leading others. Also, he (صلى الله عليه و سلم) recited short soorahs in the Fajr prayer on occasions. The scholars reconcile these ahadith in the following manner:

Context Matters: Who Is the Imam Leading?

  • The Prophet’s (صلى الله عليه و سلم) regular practice of longer recitations was with companions who were able and willing to bear it, and who often prayed with him in the mosque. This was not burdensome for them and reflected the ideal or most virtuous form of prayer.
  • The incident of Mu‘adh ibn Jabal Was Context-Specific; he was rebuked by the Prophet (صلى الله عليه و سلم) not for the recitation itself, but for failing to consider the state of his congregation. He led a group that included the elderly, workers, and those with needs, making a long recitation burdensome. The Prophet (صلى الله عليه و سلم) emphasized consideration for the congregation when leading prayer, especially the obligatory ones.

 The Principle: Length Is Sunnah, But Consideration Is Wajib (Obligatory) When Leading

  • The best prayer is that with a longer standing (qiyam), as the Prophet (صلى الله عليه و سلم) said, but this is when praying alone or with a congregation that can bear it. Narrated Abu Hurairah (رضي الله عنه) that Allah’s Messenger (صلى الله عليه و سلم) said, “If anyone of you leads the people in the prayer, he should shorten it for amongst them are the weak, the sick and the old; and if anyone among your prays alone then he may prolong (the prayer) as much as he wishes.” (Bukhari)
  • When leading others, the imam must consider their circumstances and avoid hardship. This is why the Prophet (صلى الله عليه و سلم) sometimes shortened his recitation, especially when he heard a child crying or was aware of others’ needs. This stance is supported by sound ahadith, including one attributed to Anas (رضي الله عنه), in which the Prophet (صلى الله عليه و سلم) said: “When I stand up for prayer, I sometimes intend to prolong it. But then, when I hear a child crying, I shorten it because I know that the child’s crying would upset the mother (who might be offering her prayer behind me)” (Bukhari and Muslim).

The Prophet’s Own Practice Varied According to Circumstances

  • While the Prophet (صلى الله عليه و سلم) usually recited long soorahs in Fajr, there are authentic reports of him reciting very short soorahs (e.g., al-Falaq and an-Nas) when traveling or in special situations.
  • This shows flexibility: the Sunnah is to make prayers long, but it is also Sunnah to shorten them when there is a need, especially for the congregation’s sake.

Principles Derived from the Scholars

  • Ibn Hajar al-Asqalani (Fath al-Bari): “As for those who say that lengthening the prayer is not disliked if it is known that the congregation is satisfied, it is difficult for them to understand that the imam may not know the condition of those who come and follow them after they have entered the prayer. Based on this, lengthening the prayer is absolutely disliked, except if it is imposed in a prayer with a confined group of people who are satisfied with lengthening it in a place where no one else enters.”
  • Imam Nawawi (Al-Adhkar): “Although it is disliked to prolong prayers, it becomes recommended if you are leading a smaller group which you know would like you to prolong the prayer and there is no possibility of outsiders joining it, as you are merely complying with their wishes. Indeed, there are some sound hadiths in which the Prophet (صلى الله عليه و سلم) is reported to have prolonged prayers. But an imam should refrain from this if he does not know the people praying behind him, and is therefore not sure whether or not they wish him to prolong the prayer.”
  • Ibn al-Qayyim (Zad al-Ma‘ad): “He (صلى الله عليه و سلم) remained cognizant of those whom he lead. He would wish to extend prayer, though he would shorten it due to a crying baby.”
  • Shaykh al-Islam Ibn Taymiyah said: he (the imam) does not have the right to make the prayer longer than what is prescribed. He should usually do what the Prophet (صلى الله عليه و سلم) usually did, and make it longer or shorter according to the circumstances, just as the Prophet (صلى الله عليه و سلم) did.

(Most part of the above reply is based on the following references, alongside other resources:

  • Islamqa.info
  • dar-alifta.org)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam