حَدَّثَنَا أَبُو نُعَيْمٍ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، عَنْ أَبِيهِ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يُطَوِّلُ فِي الرَّكْعَةِ الأُولَى مِنْ صَلاَةِ الظُّهْرِ، وَيُقَصِّرُ فِي الثَّانِيَةِ، وَيَفْعَلُ ذَلِكَ فِي صَلاَةِ الصُّبْحِ‏.‏
Translation
Narrated `Abdullah bin Abi Qatada

My father said, "The Prophet (ﷺ) used to prolong the first rak`a of the Zuhr prayer and shorten the second one and used to do the same in the Fajr prayer."

Comment

Hadith Text

"My father said, 'The Prophet (ﷺ) used to prolong the first rak`a of the Zuhr prayer and shorten the second one and used to do the same in the Fajr prayer.'"

Source Reference

Sahih al-Bukhari 779 - Book of Call to Prayers (Adhaan)

Scholarly Commentary

This narration establishes the Sunnah practice of making the first rak'ah longer than the second in both Zuhr and Fajr prayers. Scholars explain this wisdom serves multiple purposes: allowing latecomers to catch more of the prayer, giving worshippers time to settle into devotion, and distinguishing between the two rak'ahs.

The prolongation refers primarily to recitation length. In Fajr, the Prophet would recite longer chapters in the first rak'ah. In Zuhr, the difference is more subtle but still present. This practice demonstrates Islam's balance between maintaining prayer's spiritual depth and accommodating practical needs of the congregation.

Classical scholars like Imam Nawawi emphasized this Sunnah should be observed in congregational prayers, while individuals praying alone may exercise more flexibility. The practice reflects the Prophet's comprehensive guidance on prayer etiquette, ensuring both spiritual fulfillment and communal consideration.